Max F. Long, Vol 4 (1951), English HUNA Bulletins 46-68


Making Changes & Breaking Habits

January 1, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.



The New Beginning, the new year, renewal in the Hawaiian culture and language; the problem of inertia and habit with discussion on breaking habits; some news from Australian HRAs; TMHG workings. Book Reviews: THE MAGIC BAG from BSRA; MUSICAL THERAPY by HRA Marion VerHoven and 1952 THE YEAR OF CRISIS by HRA Wing Anderson.


THE NEW BEGINNING was the inner significance of the New Year to many of the elder races. They looked upon the arrival of a new year as a time when nature and the processes of growth closed the old cycle and opened a fresh new one.


The na kahuna had ritual or outer observances for the New Year, and from the roots of the words combined to make their name for the new year, ma`ka`hi`ki it would appear that there was once a deeper significance in the whole concept of the “arrival of a new year.”




A page from the na kahuna Book of Life, figuratively speaking, may well be taken by us as HRAs. We find in their ancient knowledge of consciousness and forces much that has been both informative and useful. Now let us consider what may be gleaned from their ideas of the significance of the new year.


As with civilizations the world around, there was the common custom of looking on the beginning of the new year cycle as an opportunity to do two things:


To bring to an end the activities of the old year, and to (a) decide upon the very best things to do in the year ahead, (b) to use every possible means of impressing oneself with the necessity and the determination to do the things decided upon – with vows, new year’s resolutions, and prayers to Higher Beings for aid in so doing – and (c) to begin at once, without procrastination, to ACT in the newly determined way.

In the old days the pledges to the gods were renewed by the nation and by the individual. Old debts were paid off and every effort was made to begin the new year with a clean slate.


Christmas began as the celebration of the new year – the day when it could be seen by watching the rising sun, that it had actually and definitely begun its return journey along the edge of the world.


The more primitive races had to watch the sun until it was done reversing its course to know that the new year was at hand. The more civilized races, when they had evolved calendars which were faulty or had lost the knowledge of correcting the calendar periods of great races before them, often allowed their calculations to become cumulatively in error so that they celebrated the new year as much as a month late. Because of this, we see the same new year giving us TWO days instead of one to be observed – the true and the false new year.


The roots of the Hawaiian word for the new year, give us significant meanings when taken separately. All of the meanings may be applied by us, as HRA members, in observing the new year’s beginning. Here the roots and some of their meanings: (ma`ka`hi`ki).


Ma: Used in swearing an oath or taking a vow.


Ka: To radiate from a center, or to bail out water as from a canoe. Perhaps we can see here the reaching out to the na Aumakua and the offering of mana as a vow or resolution is made and affirmed to be in full use.


Maka: (The two roots combined) mean “to begin” or “to commence” and would indicate that the new way of living was to commence with the beginning of the new year.


Hi`ki: (Two roots joined) give the meaning of “to be able to do a thing, to accomplish a purpose.” It also means “to begin” and “to take an oath.” In addition, it has a meaning that is very significant to us, “to affirm a thing or an event as true.” (Andrews Dictionary)


In making our resolutions for the new year, we must not only vow to carry on in the way we have decided to act, but we must affirm that we will and that we are acting in the new way. This amounts to full conviction and faith – faith in ourselves and our strength of mind to carry through, day after day and right through the whole of the year.


The root hi means “to flow away and to fade or weaken.” It takes us back to the use of water as the symbol of the three manas, The root ki means “to spurt water as from the mouth – a forcing of water or mana for some purpose.” For our purposes, we can read into these roots the lesson that each day, as our will or middle mana weakens, it must be renewed and forcefully used to re-establish our determination to live up to our resolutions. Each day should be a new beginning for us in this respect. Living is something which we do not accomplish with a single rush of effort. It is not a job hurriedly done which STAYS done. Each night when we fall asleep, we enter the “little death.” Each morning we awaken, born anew, taking the gift of a new day, and – if we are really to LIVE – beginning afresh to try to make progress on the three levels of being: the level of the physical and the Aunihipili mind, the level of the Auhane mind in its relation to the other selves and the physical, and, third, the level of the Aumakua consciousness and its world of thoughts that grow into things.


If you study the history of ancient Egypt, you will be struck, as I have recently been, by the fact that almost no changes took place in the way the people lived. Rulers changed and there were changes in formal religion, but the basic customs and ways of life made almost no advance in 5,000 years. It was as if men were born into these conditions for the purpose of making individual growth rather than that the mass of men should rise together to greater knowledge, finer understanding and more perfect and helpful cooperation in works for the mutual good of all.


Today we see the old inertia being broken by a swift advance in scientific knowledge. We feel that change is being forced upon us – that perhaps a “New Age” is here. However, if the basic MAN remains the same, it is still to be a matter of each person seeing to it that he progresses. Others may teach him the ways of living better, but once the teaching is finished, the individual must get to work and go ahead under his own steam.


In this New Year – which may well be part of the New Age, we may safely predict that humanity will change not at all in the mass. The vast majority will hold back and try to prevent all change. Constantly the cry is raised that we should go back to the safe and good ways of yesterday. Anything that threatens a basic change in our social structure will be fought to the bitter end.


Will Levington Comfort, who gave much thought to such matters in his writings, urged his readers and those who looked to him for guidance, to break away from the inertia of the masses. He constantly affirmed the fact that the only possible way for a human being to make an iota of permanent progress, physically, mentally or spiritually, was to get to work IMPROVING HIMSELF.


Our trouble is that we fall into the deep ruts of HABIT and cannot get up sufficient strength of Auhane mind and will to force ourselves to begin climbing out of the rut.


In our approach to the materials of the psycho-religious field and to the practical use of Huna, psychology, metaphysics or religion, we have found it difficult to break the habit of constant reading and speculation without DOING SOMETHING about it. This condition is partly due to the lack of real authority in the many conflicting “teachings.” Not being able to decide what was valid and what was not, we fell into the habit of discussing at great length each new set of ideas presented to us by book, course or lecture. Many of us found that we could take the same ideas and manufacture a good system of our own.


In the end the habit of study was replaced by the habit of talk. It is so much easier to read and then TALK than to get down to actual work – to force ourselves to decide on a course of action and then to follow through on it for a given period of time. In our HRA work together we have had this condition weighing heavily on us. The three groups which I tried to organize and lead into real experimental work with Huna, literally were TALKED out of existence one after the other. I sometimes wonder whether or not the Egyptians of old failed to progress for fifty centuries for the simple reason that they used up all their spare time and energy talking about what to do to improve things, but NEVER getting to the point where there was agreement on what was to be done, or to the point of taking action.


Considering all these stumbling blocks, and the fact that if anything is to be accomplished, each of us as an individual must get down to action, we can only progress in our experimental and research work if each one of us DOES act. No matter what one elects to try out, the steps are the same. First comes the plan, then the decision to follow it, and then the daily pause to accumulate a surcharge of mana, become mentally very positive, and take George in hand while the work is put through with vigor.




Here is a tip for those who may wish to give up smoking (or other habits). Get a good surcharge of mana aboard each time you feel your George beginning to nag for a smoke. You can keep on top if you do that. Habit – which is really only our Aunihipili doing what we have taught it to do – can be broken by the same process by which it was formed. It is a matter of attention on the part of the Auhane. Attention can only be kept at a high and steady level if the mana supply is kept high. One depends on the other.


If you wish to memorize a short poem – to make it into a recall habit – you must fasten your attention on the verse, grip your George with a firm mental hand, and hold him to the task while you make him go over and over the verse until he has learned or habituated himself to it.


Breaking a habit is almost the reverse of the process, but not quite. If one learns a verse or a bit of a tune, and if the Aunihipili takes a fancy to it, one may find the verse or phrase or bit of song “running through one’s head” until it becomes annoying. To break George of this habit of repetition is a good example of the way things work. One cannot force George to forget the words or music. (Nor can one force George to forget the sensations which go with the smoking.) But, by keeping a constant watch of attention on George, he can be made to stop running through the steps which mark reaction to the habit. George is like the pet dog or cat or horse in this matter. In training a pet NOT to do certain things, it must be watched constantly and be called back each time it makes a break, as to run away or to chase the family cat. If the pet is punished for his breaks, once he is made to understand what is NOT to be done, that often helps. George will also react to punishment and to reward.


In breaking a habit, the key point is NEVER to allow the first break-over if humanly possible when once the work has begun. This demands attention, mana and effort. One must be constantly on the alert until the habit is well broken. It is in the moment of tired relaxation that George suddenly grabs the reins and runs off with things. He makes us think that we want to smoke – not just he alone.


All habits have elements in common. If you swear off something this New Year, study the problem carefully in advance, and from all angles, watching for the danger points.


In passing, I wish to say that I select smoking as an example of a habit because it is one which so many of us know and which I broke for myself – to my great and enduring satisfaction and sense of freedom – several years ago. However, smoking seems to be no particular barrier to the development of psychic abilities as long as we do not BELIEVE that it is a barrier. The same may be said of eating meat and drinking in moderation. As I have said in SSBM, Dr. Brigham found active na kahuna who smoked, drank at times and ate meat when able to get it, usually fish. In a recent letter from a friend in New York, I was told that Kuda Bux, the famous fire-walker who was tested by the scientists in London and who demonstrated “eyeless sight” by reading through the skin on his back, was a heavy smoker and had always eaten meat. In passing, it is interesting to learn in this connection that he worked daily for fourteen years with a lighted candle in order to perfect his ability to fire-walk. (From Dr. John H. Manas, head of the “Pythagorean Society” New York City.)




HRA Olive M. Stevens-Sutton, who organized the Sydney group, reports that Huna continues to work for herself and husband, Basil. They have overcome difficulties which seemed impossible to surmount – what with restrictions and regulations – so that now it looks certain that they will be able to build the new home in the place where they miraculously got exactly the desired ground. This ground is on a headland in Queensland of which she writes, “Burleigh Heads is a wonderful place, for beauty and health – one of the most beautiful in Australia. Imagine my amazement when a local resident told me it was the ancient praying ground of the Australian blacks, and that they always came to this headland for this purpose.” She promises a later report, in full, on her experiments with her husband and (I believe) the help of another HRA. This promises to be a very excellent report, which will point out actual findings and suggest what may still be lacking in our practice with Huna and how it may be filled in. She writes, “…. on the other hand you are doing a wonderful work, a most inspiring piece of work, and as you said a while ago in one of the bulletins, even you cannot see where the repercussions of what you are doing will end. Just look at what is happening to me, and through me to so many more, largely as a result of your findings.”


MORE NEWS ON THE PRAYER BOWL healing is given by Mrs. Sutton in the same letter. I quote: “Put it on record that the healing of that bowel fissure by the contact with the ancient healing bowl, was permanent and complete. The subsidiary condition was also cleared up.” It will be remembered by HRAs that in the early bulletins there was given an account of the finding of the strange and very old clay prayer bowl in a museum collection in Sydney. It had been made in Babylon with magical rites, for a Jewish family. It seems to have retained its power to connect the one holding it with some higher healing power. In any event, it gave results in this painful case which was of long standing. Other lesser ills were likewise treated, but these are not mentioned in this report. Mrs. Sutton is an occultist of high standing and long and wide experience. Her final report on HOW she used Huna, what results she got, and what changes she made in the practice or theory in her approach to the experimental use of the “Secret” will be well worth waiting for. Our HRA thanks to you, Mrs. Sutton, for such fine exploratory work.


ALSO FROM AUSTRALIA came a letter recently from the editor of the spiritualist magazine, HARBINGER OF LIGHT, Rev. J.T. Huston, who is also a naturopathic doctor and a widely known student in the field of the psycho-religious sciences. (His 75-page book, DOMESTIC REMEDIEA, will be of interest to all HRAs who wish to know more about herbal and home treatment of common ailments. $1 should bring a copy, post paid. The address is G.P.O. Box 64A, Adelaide, So. Australia.) It is with much pleasure that I quote parts of this letter of approbation from so experienced a senior student.


“Dear Mr. Long:

Thank you for sending us the HRA Bulletins and for your friendly reference to Harbinger of Light, in one of them.

The writer had the pleasure of reading and reviewing in Harbinger of Light, Recovering the Ancient Magic when it was first published. I was keenly interested, and when Wing Anderson sent me yourSecret Science Behind Miracles, I put aside all my work and settled down to read and study it. I also indexed it for future reference. Huna was a revelation to me and gave me the key to much that I had read.

For years I had been feeling my way in darkness and stumbling along a similar road, but it was not untilSSBM shone upon my pathway that I saw I was going in the right direction, but now the path was clear although the distance was still in fog.

Just as eagerly I read the bulletins you sent, which clarified several points. I cannot adequately express the pleasure and satisfaction that the study of this subject has given me.

Now I want to pass on this pleasure to others. I cannot do much myself for I am in my 82nd year, but the Harbinger of Light is read by thousands and I intend republishing that very fine review of your book by E.F. Prevost Battersby in LIGHT, May, 1948. By doing so I hope to interest someone in this part of Australia who may be able to form a Huna centre.

I would like to obtain the first three bulletins, even if soiled or secondhand for our library.

With my sincere admiration for your devotion to the great cause, and an equally sincere appreciation of your book and bulletins,

Fraternally yours,

(Signed) J.T. Huston”




A STRANGE NEW SITUATION WITH “GREGG” came up recently. While his return to sanity has steadily continued, the last few weeks have seen what can hardly be explained in terms of anything but spirit obsession. Together with three other patients suffering from the same general type of mental trouble, and housed in the same part of the ward, he has been repeatedly subject to attacks. Such attacks had been lessening for all in this group of patients until this strange recurrence. Fortunately, the slow but definite return of sanity has continued for Gregg. Let us keep up the constant pressure of our TMHG prayer actions for his full return to the Light. His mother writes, “I would appreciate it so much if you would again mention in the bulletin my deep gratitude – particularly now, as we begin a new year – to all those who have desired the blessing of balanced life and living for Gregg.”


HRA Mrs. E.M.W. of Denver who has had a long and difficult struggle in trying to win back to health, also wishes to express her thanks for the TMHG work. She writes, “Words cannot express my gratitude for the prayers so lovingly made for me. I am feeling so much better. I have less pain and am getting stronger right along. I am keeping those thoughts you speak of just as positive as I can, and with your help and the help of the HRAs I know I shall be much improved.” (This has been a case of ups and downs in recovery over a period of months. At present a combination of medical care, corrected thinking and mental attitude, together with the TMHG aid, seems to be getting the desired results.)


HRA W.H. McNeal of The Dalles, Oregon, is an advanced student who gets down to work and carries out experiments. He acted as editor of a private newsletter for two years and came to be in close contact with many members of the Oregon Rural Letter Carriers’ Association. These he enlisted to help carry out experiments in group prayer at set times corresponding with our TMHG evening.


Prayer-action period. (7 P.M.) The first patient selected was a carrier named Canby, who was afflicted with a cancer. Let me now quote parts of the long and detailed report.


“We joined in prayer, asking for his recovery and thinking good health for him while picturing him in good health as he had always seemed to be at our meetings. We also thanked our Guardian Angel na Aumakua for the good things they had helped to provide for us. At the end of 30 days, the doctor was astounded to find no evidence of the cancer and it has not returned. The carrier was mighty thankful.”

Another case was treated in the same way, this patient being the wife of an Astoria carrier. She suffered terrible pain from spinal arthritis for which the doctors found no cure. She also recovered.” Mr. McNeal continues, “The most valuable lesson you have taught us to date is the MECHANICS of prayer – HOW and WHY we should pray. I have never seen this brought out so clearly in any other religious study as in Huna. If you never accomplish anything else, I think you can rightfully claim credit for teaching mankind HOW TO PRAY and get results. Keep up the good work.”

I am warmed and encouraged to carry on by such generous praise of my efforts to uncover more of Huna and of workable methodology. The Christmas season was made a very happy one for me by your many beautiful greeting cards and notes of good will and affectionate appreciation. My heartiest thanks to you all, and may this year ahead bring great happiness in Service and much personal progress.





THE MAGIC BAG, Part I of a promised series (64 pages, mimeographed and bound in fine form with a blue and gold paper cover, $2.00 post paid from BSRA, 3524 Adams Ave., San Diego 16, Calif.)


As all BSRA members and subscribers to HRA Meade Layne’s magazine, ROUND ROBIN, will already know, this book is one being given by a group of spirits through the mediumship of Mark Probert.


Different spirits from different lands and ages have given short chapters on a surprising variety of subjects, such as “Man on the Physical Plane,” “Earth’s Age,” “The Etherians,” “Material via Thought,” “Man the Seeker, and Man the Creator,” “Time, Space and Consciousness,” “Man and the Eternal Silence,” “Creation,” “The Nature of Germs,” “Languages and Man,” “Mind Force,” “Man, Know Thyself,” “The Nature and Origin of Matter,” and “The Human Personality.”


While the “There-living” usually speak with a great assumption of authority, they offer about as much contradictory information as the “Here-living.” Most of the material is speculative and will bear study in that light. A little is aimed at helping in practical living on this level, and can be tried out if one wishes. In any event, we have here much material for thought and much that will entertain an “occultist.” A very excellent picture of Mark is bound into the book.


Congratulations on Part I of the MAGIC BAG.


MUSICAL THERAPY is the title of a booklet by HRA Marion VerHoven, (1833 American Ave., Long Beach 6, Calif. Price 7511). It reviews the short history of music therapy and gives a digest of the theories and practices. Like the use of color, the use of sound is still very much in the experimental stage. The use of music may be an outgrowth from the sound manipulation in ancient chanting and the use of mantra. In passing, it is of interest to note that HRA Edward S. Schultz has just written in to say that he and a few close friends are making some most promising tests with the use of combined sound and color. (A complete report is promised in due time, and perhaps an instrument which will be a new departure in this direction.)


1952 THE YEAR OF CRISIS by HRA Wing Anderson, is a well printed and paper covered 80-page little book bringing up to date his series of book studies on secular prophecies, combined with other material that may point to what lies ahead in world events and conditions. This is a companion book to his recent large book, PROPHETIC YEARS. It is not a book to read before going to bed – if one values a quiet night’s sleep. A very wide coverage has been given to show how the several crises in international relations, economics, cyclic financial trends and other matters each builds so that in about mid-year of 1952, the lid will be blown off of “business as usual,” and off of “life as usual.” The last chapter, copied from one of his earlier books, fits well the situation of today as it seems to be building up. The basic prophecies in Oahspe are pointed out in their relation to modern conditions which seem to have come to the point at which the world will move into a new age – probably with an upheaval that will shake our societies and conventions to their roots – to say nothing of the chances of geological upheavals noted in secular prophecies. Read it and ponder. (Price $1, post paid. Kosmon Industries, 2208 W. 11th Street, Los Angeles 6, Calif. Or, with PROPHETIC YEARS as a combination offer for $3.)




While not a book to be reviewed, mention must be made of a very interesting type of pendulum which was sent in for testing and comment. It is made in the form of a wire pointer set in a wooden handle so that the wire coils around the handle and makes full contact with the palm of the hand in holding it. The instrument is two feet in length and into the pointer are bent spring-like coils where it leaves the handle and at the end near the tip – the tip being presented horizontally, in regular pointer fashion, and held over various markings on a paper chart that comes with the outfit. The pendulum, being made very sensitive to the slightest movement of the hand that holds it, moves so that the tip traces “YES” on the chart by following an up-and-down line, or may move from side to side to follow the “NO” line. It can also indicate on the chart one of the twelve months of the year, or numbers. In addition, a part of the chart makes it possible to indicate anything from 1% to 100% – a means being thus provided for assaying ore, or getting a reading on values of any kind in terms of percentage. No instructions were sent to me with the sample, but I believe I have described the method to be used. The maker and his friend, HRA Howard Clark, report all the usual results common to pendulum tests, and several of which I had not heard – as the assaying of ore as well as the locating of the place of its origin. My own tests with the instrument convinced me that it was an improvement on the usual pendulum for many types of test. I imagine it would serve as a means of spirit communication also, if the user was mediumistic. ($3 post paid. Address the inventor and maker, George W. Wallace, Box 158, Beaumont, Calif.)




Announcing a new TMHG daily prayer-action service for those endangered by war. Since the fresh outbreak of war, requests have been coming in for special work through the TMHG to enlist the aid of the na Aumakua in building a wall of protection around those who are now actively engaged in conflict, or who may soon be.


The matter of building protection is in no way different from our regular Huna method of working to get the future changed from a possible bad one to a good and desirable one. The na kahuna were constantly engaged in the work of bringing about such changes from bad to good on the part of the ones they served. In our work for health or betterment of financial or social conditions, we use the same steps, (1) decide what is wanted, (2) visualize NOTHING but the desired condition, and (3) present this picture with a flow of mana to the na Aumakua in the usual prayer-action.


If the one who is now in danger, or who may be in danger later on, can cooperate in this work and make with us the positive picture of protection and the possession of a “charmed life” (as it will actually become), then the best possible results may be expected. If, on the other hand, the person involved cannot, for some reason or other, be told of the method we are using or take part in it, his friends or loved ones may do much without his knowledge. This is a true Service and is designed to help. It is, therefore, under our Huna system of action, entirely good and entirely justified.

In addition to the individual who is actively engaged in the fighting, or who may be, there is a similar need for protection on the part of those whose lives are bound up with his – the wives, parents, children or others held close in the bonds of love. For these there is a similar need of the carefully-built-up wall of protection. For the soldier we visualize personal safety in body as well as a happy final outcome and return to civil life. For the ones who remain behind there must be a similar visualization of safety from bodily harm, from breaking mental stresses, and for faith and confidence. The pictured end of the war and its happy outcome and the return to civil life, is the same because it includes the whole of the group within the bounds of mutual love and dependence.


Those who wish to do so, are invited to take part in this special branch of the TELEPATHIC MUTUAL HEALING GROUP work, whether or not they are regular HRAs. Also, HRA volunteers are needed for this work. If possible, I would like to have one or more of us praying in the Huna way on the even hour all through the day and into the night so far as possible. It may be that each volunteer can be provided with the signature of all the ones being held in this way to the Light. This would give the fullest contact via the aka threads and would make the best working conditions. For the present, the list is read and the work carried on through the aka thread connecting the one who requested the prayers and his or her loved ones who are to be surrounded by a stronger and stronger wall of psychic protection. Write to me if you are interested in any way and either wish to add names to the list or to take an active part. Keep up the prayer-actions for world peace. Keep sending empowering mana.



A Wall of Protection for Our Soldiers

January 15, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.


Discussion of the Wall of Protection from numerous angles and perspectives; If You’re Not Using Mana, You’re Working Too Hard; Diet and how it relates to psychic powers.




Thanks so much for your recent cards and letters, with often a choice sprig of catnip for the grateful and hard-scratching Cigbo who is just beginning to cheer up a little after the sad experience of sending notes to over 90 Auntie and Uncle HRAs to ask if they were still interested or had turned to “dead wood,” and having all but three fail to answer. (This after several months of hints that the ax would eventually have to fall.) However, while our membership is much smaller, the quality of it has been enhanced. We remain perhaps the one and only organization dedicated to research and experimentation in this field. We still have in our number most of the best students in the occult and psychic field in America. One thinking student who has a real background of study and who can intelligently cooperate in our research and experimentation – while questioning all conclusions with a carefully-weighing mind – is of more value to the world which we serve with our combined efforts than a thousand unthinking followers of some musty and crystallized cult which has long since turned back and in on itself and its originator.


A CORRECTION has been requested by an HRA in Australia. He writes that Harry Edwards, spiritualist healer, of England, recently mentioned in a bulletin, has never asked for a contribution. The healing work is entirely apart from money reward. I should have been much pleased to have known this earlier. I had, as a matter of fact, no direct word from Mr. Edwards himself, my information coming from a friend who told of the healing available and who said that, as the work was entirely supported by donations, it was well to send along something with the request for healing aid. I still feel that anyone asking for healing should keep in mind the fact that those engaged in this humanitarian work have to eat just like the rest of us.


HEARTY CONGRATULATIONS are in order for HRA Geraldine Birch of California whose set of fourteen paintings for the stations of the cross in the Episcopal Church of the Ascencion of Sierra Madre, were dedicated the day before Christmas. Newspapers carried reproductions of some of the paintings and a glowing account of the research that lay behind the work. The artist is known especially for her portraits and in the reproduction of the Sixth Station picture her skill is very evident. But the thing which strikes me as most remarkable is her conception of the face of Jesus. I have never, until this time, been at all satisfied with the various pictures in current use. Here, however, we at last have Jesus as the mystic. The eyes are most remarkable. In them lies inner quiet and they look out of the picture and into some beyond as if seeing the realms of reality which endure and which were of the “Father” who was ever close to him. I earnestly hope that this set of pictures or at least some part of the set, can be reproduced in color and made available. This Jesus is a master kahuna as well as “the Son of Man.” (This HRA began work with us in the TMHG nearly a year ago, the prayer-actions being directed toward correction of a serious heart condition and strength and inspiration. She has come through on all counts with flying colors and has sent her thanks and blessings to us who have stood with her in the TMHG to help call down Help and Guidance.)


THE NEW “WALL OF PROTECTION” for soldiers and their kin, as proposed in page 9 of Bulletin 46, brought up at once a question which must be met squarely and right at the beginning. HRA Bond Collier, of Michigan, saw the point at once and wrote in about it. As this is of basic importance, let me quote from the letter.


“I may be all wrong, but simply as something to ponder over and discuss with your Aumakua, I suggest the possibility that this business of building a protective “wall” around our soldiers may be wrong.


“As you say in your book, we are supposed to hurt no one. We can’t ask the Po`e Aumakua to hurt anyone. Yet the longer the soldier with the charmed life lives, the more human beings he will kill or wound, directly or indirectly. Do you think the Po`e Aumakua would like that?


“Here’s what I ran into: If you ask for protection for GI Joe, you have got to ask also that all his destructive efforts be in vain. You have got to ask for protection for all enemies with whom this individual GI Joe comes into contact. Then, since the Commie Joes thus have a limited protection, they are more dangerous, more destructive, so you must ask for partial nullification of their effectiveness. So, you see, the thing branches out into a thousand ramifications.


“Now if that were a backhanded way of stopping the war or something like that, it wouldn’t be so bad. But that’s not the way to stop the war. It burns up a tremendous amount of precious mana in a negative sort of way that does not get at the roots of this war business at all. GI Joe and Commie Joe shouldn’t be out there shooting at each other to begin with. It’s an artificially created, man-made danger. Aren’t we wasting a lot of mana asking for protection and counter protection, nullification and counter nullification? Couldn’t we project a double or triple mana bomb at Truman and Stalin to get them to negotiate this thing instead of shooting it out? There must be some constructive, positive approach to this thing.”

The problem is, as HRA Collier points out, one involving many angles.


However, I have felt from the first that we are safe to rely on the Huna idea of “hurt” rather than those which had the same historical beginning and were developed and developed until they left the realm of logic and practical living to enter the realm of the impractical, illogical and metaphysically abstract.


In India, where we find all ideas stretched to the illogical and ultimate extreme more than in any other land, we have the extreme of the religionists who sweep the path before them lest they tread on worm or ant. They allow their hair to be infested by insects and go to other extremes. In Christianity we have also the doctrine of non-resistance.


In Huna we have life divided into three levels, one to match the level of each of the three selves. On the level of the Aunihipili – in which we live in a physical body which belongs to the animal kingdom – we come under the same laws as do the animals and lesser beings down to the smallest germs. The law is one of “eat or be eaten,” to a large extent. Perhaps a man may become so continually in contact with the Aumakua level as to be protected when he meets the hungry tiger in the forest. But until this protection is possible, he will do well to carry a gun in case his prayers for the protection of non-resisters do not “hit the mark,” as the na kahuna picturesquely describe it.


On the physical level there is not a single living thing that has not been instructed by the Powers That Be to defend itself in one way or another. Certainly mankind is well supplied with the instinct of self-protection.


Next consider the mental level – the level of the Auhane. In our minds we may come closer to accepting the ideal of non-resistance, but few of us would willingly sit with folded hands and not try to use the power of logical thought to avoid being killed the next day by an enemy known to be on his way.


On the level of the na Aumakua we may be sure that there is no physical body to be injured. One of the early discoveries was that “God is a spirit” and this goes for all disembodied forms of life. All the great and glowing ideals known to man have their perfect realization ONLY on the high level of the entities who are SPIRITS. Only on that level can non-resistance be perfectly practiced with complete safety. Love that is entirely unselfish and impersonal is another ideal belonging to the high levels. These are things we can grasp on the mental level rather well and toward which we aspire and grow in the face of our limitations which stem from the necessity of living in an animal world in a physical body.


Morals enter the picture on the mental level only. The tiger and the germ have no moral sense. They are constrained to follow the pattern of life laid into and over them by the “Autonomous Field” of Gustaf Stromberg, which closely approximated the aka body of Huna when directed by intelligence of the “group soul” kind working as apprentice na Aumakua.


The soldier whom we hope to protect, belongs to the tiger level in so far as he is not allowed to pass on the morals or right and wrong of the war he is compelled to fight. Our elected leaders have the duty of thinking for the nation. They decide the moral conditions and do all the thinking related to right and wrong. The generals and soldiers must accept their decisions and fight.


In so far as we now know, the Red faction of North Korea, backed by the Chinese and Russian Reds, attacked South Korea with the object of conquering the people at any cost and of forcing the survivors to conform to their orders in all matters of living. We know that the Chinese Reds came into the war when the United Nations forces were driving the North Koreans back. I think that most of us are now convinced that Russia has been and is now, engaged in a cold war of aggression aimed at forcing all the nations of the world to conform to Red commands. There is little question as to what the Reds did in Russia to gain that end. Historians tell us that we will never know how many human beings were killed in cold blood because they once resisted Red control. Russia recently warned the West Germans that if they resisted any Russian attack, and were later caught, they would be beheaded.


In my opinion, under the sanity of Huna (if not under the impractical idealism of some religions) we are fully justified in (1) protecting ourselves against any threat of aggression and in doing what we can to protect weaker nations who face the same threat, and (2) in asking with the best use of Huna which we can find, that the future for each one involved in the battle for right and freedom be changed in such a way by the na Aumakua that a “wall of protection” will result. This should make use of protection on all three levels.


In other words, we will be following the law of nature on the physical level in doing what is possible to drive off the aggressors. It makes no difference whether the men in either army have been forced to fight against their individual wills. We are all a part of some group and of some racial or national system. We stopped advancing or retreating in our evolution on the family level centuries ago. We evolved through the tribal stage and then began on the national scale. It is probable that in no long time we will be working on an international or world scale.


We have followed the law on the level of the Auhane by making what logical plans we could and by deciding from the available evidence that we were morally right in resorting to hurt to fight hurt. We will follow the law of the Aumakua level in so far as possible. We do not know just how to apply this law all by itself, so we blend it as well as we can by asking the help and guidance and protection of the na Aumakua as we strive to bring about a world condition in which there will be no aggression and as little hurt of any kind as possible.


One volunteer has already written in for the TMHG work for the Wall of Protection. She will take the 11 p.m. time. (More of this activity after more replies have had time to arrive. Meantime the work will be added to the regular TMHG sittings here at the Study as we get organized for this important Service.)




The experiment remains unfinished. While a number of dreams have been reported, they have often been unaccompanied by one of those brilliant and flashing explanations which result so often if the Aunihipili is asked to explain the meaning and symbols as soon after awakening as possible.


HRA Lewis C. Cornell, of Poland, Ind., reported a typical dream which more or less matches several of the same general class in our HRA collection here at the Study. In his dream, as in most of the others, he found himself in a situation in which the ordered life of the nation had been badly disrupted. No men were to be seen, only boys up to about twelve years of age and very old men. Women were huddled with children in makeshift shelters. They seemed to have become almost like animals. This class of dream seems to indicate the possibility of an all out war in which our own country will this time be one of those fought over and laid waste.


HRA Sherman Peticolas of New Jersey reported the final conclusion he reached after working through a series of dreams. These dreams are of the class that I have come to label, “After the War.” One was reported in an earlier bulletin with the dreamer acting as a supervisor of work on a very modern collective farm, you may recall. In these dreams the typical situation is that someone is helping in the reconstruction. HRA Peticolas dreamed of working as an engineer to plan and supervise some large reconstruction projects. This is very natural, he being an engineer by profession.


Over Christmas the HRA na Aunihipili seem to have been interested in other things and reluctant to try for glimpses of the future to hand on in dreams and symbols after contacting the na Aumakua. This has been true in my own case. Let us keep on with the effort, making attempts to get the dreams and asking for their meaning. The class of dreams representing the flying saucers and the Etherians – with any part they may play in the dawn of the New Age – remains wide open with empty files up to date. Surely someone of us should get something on these exciting possibilities, even if only a dream of laughter.




This might well become a slogan for our activities when it comes to self-healing. One of our most courageous HRAs is Sid Herbert of San Bernardino, Calif. Polio cost him the use of his legs and he has fought for recovery in a manner that shows the steel in his young heart. He not only talks and reads about Huna (and other things such as diet, organic food culture and all that), he tries out everything to the limit of his ability – and keeps cheerful through all vicissitudes. (Take a well deserved bow, Sid!) Recently, he broke a leg because part of the bone had wasted away. He landed in [the] hospital for some weeks while the doctors operated, and came away with a hip infection and a kidney stone. After some consultation with me by letter, he added to his cooperation with the TMHG work the practice of accumulating as large a surcharge of mana as possible, commanding it to go into his hands, and then into the parts of his body which needed healing.


He has been placing the two hands over and under the parts to be treated, and has discovered something of importance to us all. He writes:


“I am finally out of [the] hospital and getting back into the swing of things. I have been doing as you suggested about trying to direct mana into the troubled areas and am pleased to report that something DOES happen. When I do the hip, my left hand gets sweaty in the palm and the area around the infected part of the hip sweats too. The right hand does not seem to be affected. The same method has been successful in eliminating headaches also, particularly the ones I have experienced at times when passing a piece of the kidney stone.”


In the TMHG periods I suggest that you who can think of Sid and send through my line of contact all the mana and healing you can for a moment, I send out such telepathic projections in turn to those on the TMHG list – a rather long list just now. And the reward of happy letters telling of Help called down, is one of life’s great satisfactions.


One such reward came recently from a newly joined HRA who is an advanced student in the field of occultism. Let me share her letter with the rest of you who are part of the TMHG – of course, it is as much yours as mine and I know you will all rejoice as I do.


Dear Mr. Long:

I came up here to our cabin (in the mountains of Southern California) yesterday for a few days quiet before the Christmas rush – it is so calm and peaceful.


Words cannot describe my feeling about Huna. The more I study it the more I am certain THAT THIS IS IT! After reading the Basic Lessons, I practiced making the prayer-action for healing – I was nearly killed in an automobile accident and hadn’t walked for two years without aid. Well, within two weeks I began to walk without a cane and am growing progressively better day by day. Also I feel more alive and alert than ever before. My family and friends are amazed and I tell them it was a miracle – which it was.


I am so delighted I go about grinning like Cigbo – or isn’t he a Cheshire cat? As an alumnus of many religions and cults it is refreshing to find someone who is experimenting. I am delighted with each bulletin and will be everlastingly grateful to you for sharing this study so generously.

Very sincerely, H.B.S.




Diet and psychic powers have come up of late for comment by several HRAs. One tells me that Harry Edwards, the famous Spiritualist and healing medium in England, eats whatever is set before him and that he also smokes heavily. (Kuda Bux, we recall, does the same, and fire-walks or demonstrates eyeless sight well. At last report he was trying to learn to walk on water.) From the Huna point of view, it is what we believe about what we eat or smoke that makes the great difference. However, the matter may contain more elements than that. Let me quote parts of a very interesting letter from HRA H.M. Wagner, whose years of study and experience give much weight to his words.


“It is true that for phenomena on the near physical plane – fire-walking, materialization, billet reading, apporting, etc., etc., no special physical training is necessary. The medium can indulge in what he pleases, even drugs and all sorts of perversions. But the only minds which can be met by a seeker of that sort are negligible. For getting contacts on more elevated levels, physical preparation is essential.” (He goes on to give instances in his experience in which a change to a non-animal or animal products diet and the giving up of smoking caused a great improvement in the psychic powers and in the grade of spirits contacted.)


In my book, SSBM, I have discussed such things as materialization and apporting from the Huna point of view, giving it as my opinion that only the na Aumakua can step up the frequency or power or whatever it is in low mana to make of it the high mana, and then use this force to break down physical substances to ectoplasmic form and then rebuild it in the uninjured aka body mold to reproduce the original, perhaps at a far distant place. (See Dr. Nandor Fodor’s ENCYCLOPAEDIA OF PSYCHIC SCIENCE under these headings.). The usual assumption is that all the na Aumakua are so evolved – so high, holy and moral, to say nothing of being Puritanical, earnest and even prudish – that they would not stoop to work through any medium not of the purest in body and mind. Like many other popular assumptions which find negation in Huna, this one is not upheld by the observable facts.


Poltergeists who show little or no reasoning power often are instrumental in the materialization of hands strong enough to lift material objects and throw them about a room, or to throw showers of materialized stones. Animals materialize from the spirit world. The least spiritual mediums can also get materializations. I incline to believe that the supply of a sufficient amount of the low mana is the first requisite of the na Aumakua when they produce “physical phenomena” and that the choice of a medium, be it living human plus poltergeist or normal human spirit of a dead person, is a purely personal matter and little related to manners or morals.


Theoretically, any Aumakua of any degree of progression should be able to produce materializations, just as any human should be able to produce sounds. The Aumakua of a savage would love its Aunihipili/Auhane man as much as if he were civilized and highly advanced. However, when it comes to what type of there-living human spirit a here-living person or medium may contact, that is quite a different matter. Like always attracts like. A medium of rare moral quality and with a body refined by a scant and highly refined diet, would be far more apt in contacting spirits of that same standing or of even greater refinement of morals and thought. There is much evidence, also, that the thoughts and natures of the medium and sitters in seances cause either the communication of similar spirits or the strong coloring of the messages given – regardless of the nature of the spirits.


BUILDING A “WALL OF PROTECTION” around the individual through the aid of the Aumakua is not a new concept. It is as old as the concept of a HIGHER INTELLIGENCE to which man may appeal through:


thinking and the control of thoughts, first on the part of the conscious self or Auhane, and second, on the re-active part of the subconscious or Aunihipili. A third element is the physical stimulus which may take many forms and be a triggering and compelling factor as ritual, as a help in clearing away the guilt complexes and in causing the Aunihipili to make the clear and swift contact with the Aumakua.


setting a schedule for daily repetition of the rites worked out by the individual for prayer-actions. This is the necessary renewal of the “offices” before the inner shrine of the one engaging in the work. Without this regular and continuous daily work in a definite and well ordered fashion, the Aunihipili inevitably slips back into its former habit of thought, doubt, belief and reaction to its fixations, large and small. A long Sunday effort to establish and then re-establish one’s thoughts and one’s contacts, has been excellent from the most ancient days, but one day in seven or ten is not enough. The Aunihipili can be out of hand in five minutes if something re-stimulates its old fears, hates, guilt senses and general or single fixations. Moreover, it will throw up a great emotional wave of dislike for the prayer and the steps of the ritual being used. It will find a dozen excuses for NOT following through. It will rain old doubts and recalled statements of scorn or disbelief on the Auhane in its effort to go back to the old and habitual ways of stumbling alone and helpless in the dark with the light of the na Aumakua all but cut off.


the continual replenishment of the supply of mana which is the ONE THING which cannot be neglected as an offering to the Aumakua and the Po`e Aumakua if the mighty POWER of the high mana is to be continually generated for use in shaping and controlling the events on the lower levels of life on which we of the Aunihipili and Auhane grade have our being. The ancient symbol of the complete MAN was the tree. The physical body and the Aunihipili are the roots which gather earthy nourishment down in the darkened earth. The leaves are the Auhane and it is their duty to absorb the LIGHT and make coordinated use of the roots which may be said to supply the symbolic low mana without which there can be no permanent growth. The Sunlight and the Gardener are the Aumakua. The sunshine represents the great creative power above and beyond the High Mana, and which is of no possible use to a tree unless it has both roots and leaves – and the connecting trunk and branches. True, the highest creative force is always there, but even if it causes the sun to shine, the LIGHT can do no good if the roots and leaves do not do their part every day. Mana is the symbolic water (wai). It is as basic as sunlight. Without water, the tree dies, no matter how brightly the sun shines down on it. Without LIGHT, the tree soon sickens, growth stops, leaves turn white, and death comes.


The ancient symbolism does not stop there. The tree which has been tended by the gardener and watched over to maturity must then bear the fruit of SERVICE. If it does not, it is as accursed as the fig tree in the New Testament – it is cut down and burned to make room for another and better tree to grow in its place. This burning, incidentally, seems to have given rise to the concept of HELL as a place of burning and as a place of punishment for refusal to Serve. Helping others physically or mentally is Service. The opposite is hurting others. The first is passive sin of omission, for which the punishment is stagnation of evolutionary and upward growth. The second is active sin, the punishment for which is contained in the symbol of the “burning” – of a Hell or place of darkness.


It is not enough that we read or think about Huna or any form of religion or metaphysics. Too many read such materials only as a way of entertaining themselves. They read and then indulge in another popular form of entertainment – they speculate endlessly and talk and talk and talk, but never get down to actual use of what they learn – never really begin to Serve the Great Po`e Aumakua which hovers over the troubled earth as a Shining Company and to whom the surcharge of mana is due.


In the Bible much seems lost or obscured by lack of understanding of the copyists down the centuries, but once we know Huna, we can recognize the references to the “living water” and the “living sacrifice” and understand clearly what the original belief and significance must have been. The great central drama of Christianity was the “lifting up” as a sacrifice of Jesus. He was lifted up and offered as a LIVING sacrifice, and as a bodily sacrifice. Here we have the symbol of the mana – the living-bodily-sacrificial-substance which mankind was being taught was the great and all-important item in maintaining the correct relation between men and God. The forgiveness of sin or absolution of the Church was secondary and part of ritual preparation for opening the way for the flow of mana “upward.”


Temple of an Ancient Truth

& Kii Pohaku

February 1, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



Discussion of some pictures that were sent to the HRAs, but are not contained in the Bulletin, Kii Pohakugoddess, Could Huna have been a revealed system?, Review of Hypnosis Theory, Practice and Application by Raphael H. Rhodes, more discussion of Dreams of the Future. Book Review: HYPNOSIS THEORY, PRACTICE AND APPLICATION, Raphael H. Rhodes


CIGBO’S “BIRTHDAY PRESINKS” will have attracted attention as soon as the envelope was opened, so I obey his imperious “MEOW!” of instructions from where he sits by his box on top of my desk, and hasten to point out the fine points of the two important pictures which, as Cigbo remarks dryly, “Aren’t boss.” (In his personal letter he has told of the treatment of the little peach tree and how it grew. One more thing he wishes said, and this is that in the big picture of boss, if you will look closely in the shrubbery below and at one side of the hand, you will see Cigbo’s face. These snaps were taken last Fall for HRA Charles Stone, who furnished the film.)[See his letter at the bottom of this bulletin.]




THE TEMPLE INTERIOR is one of my treasures, here in the Study, and although no information of any kind accompanied it when it arrived third-hand from China, the symbology is such that because of our knowledge of Huna, we may understand it better than most.


The central figure stands in flowing waves of water in which seaweed and a snouted fish appear at the lower right. In this we have the symbol of the earth and the level of the animals as well as the human Aunihipili. The water is its form of mana – the vast and wave-powerful “low” mana of that level of life. The sages who stand also on that level are spectators of the scene in which the central figure symbolically lifts the low mana through the middle level of life – that of the Auhane or conscious mind self – the region of air or lesser spirit or “breath.” Almost hidden in the waves at their feet are the people who, unlike the sages, are unseeing and unable to understand. (Heads, arms and bodies may be seen on close inspection at the lower margin of the picture.)


If you follow up along the magically extended arm, you will find that it ends in an open hand with the fingers bent back and curling flame rising from the palm. This is the low mana graphically being presented to the Aumakua, the latter being represented by a globe suspended before a mirror high under the roof. The roof is held up by massive rafters into which are worked the crosspieces shaped to symbolize the support of heaven by the things of earth – the support of the na Aumakua by the dense and powerful mana from lower or earthy levels.


As the flame rises from the palm of the hand, it increases and is enlarged by the globe – the low mana becomes changed to the more powerful vibration of the high mana used by the na Aumakua.


The enlarged flames reach out to touch the mirror, but do not stop there. They go on through it, making a significant symbol. This represents the world of the Aunihipili and Auhane. It is a world which is not in itself real. It is a reflection only. A reflection of the perfect reality of the world of patterns of the na Aumakua. Here below, we never attain to the perfection of the pattern, so the symbol of being an imperfect reflection is used. It is a symbol hoary with antiquity, and we must remember that the mirrors of old were crude and imperfect.


The flames – the “LIGHT” – were, in this symbolic set, shown to pierce the mirror. This was the indication of the power of the na Aumakua, once empowered by the gift of low mana, to go through and past the barrier of the mirrored lower world and to play the creative fire and Light directly into the lower world, correcting and perfecting – causing all things touched to conform to the Perfect Pattern.


The globe in the midst of the creative fire is the visible side of the invisible Aumakua self. The Perfect Pattern reflects and becomes the visible and real to us of the levels of Aunihipili and Auhane combined in the lesser man. The globe is not only the Perfect Pattern, it is the perfected set of thought-forms made by the thinking and prayer-actions of the na Aunihipili, once they have learned the proper methods of construction. When a perfectly constructed thought-form is repeatedly presented to the na Aumakua, and has been refined in the fire to a golden globe like the symbolic sun, it then gives pure light in the heat of the fire and is reflected by the mirror to make a more or less perfectly reflected image or reality on the lower levels. The thought-forms of the prayer must be tried like gold in the furnace. As long as there is smoke to obscure the light, no reality can reflect – no answer be given to our prayers,


The smoke is caused by imperfections, by new and raw additions to the thought-picture, by doubts and fears and all the changes of desire and purpose. We are all learning gradually to do the things done by the na Aumakua. This is our practice. Eventually we will learn to make the perfect plan which becomes the perfect pattern for events and conditions mirrored down into the heavy lower level of consciousness, force and materials.


In nearly all of the elder religious systems, we find that water is given as the opposite of fire. In the picture, note the effect of the breaking wave in the flames. Water is low mana, fire is the low mana changed to the more active, swiftly creating and powerful high mana.


There is also an ancient symbolic meaning which helps in getting a working understanding of the relation between the Perfect Pattern or set of ideas and the form in which they are “realized” or crystallized below. This is the symbol of the fire which melts the gold. In the melted form it can take any shape on the High level, but, once the image is reflected in the mirror, it cools and hardens to fill the mold of the prayer-idea-pattern, and becomes solidified and an unchanging real thing on the lower level. The word used by the na kahuna for mirror was ani`ani. This has the meaning of a smooth surface such as the reflecting surface of a mirror, but when used as a verb, it has the unexpected meaning of “to cool” – that is, the unexpected meaning if one does not know of the old symbol of the cooling and hardening-into-the-mold as the greater reality becomes made into the lesser and imperfect image on the dense level of life. The tomorrows remain ever in flux and therefore subject to change in the hands of the na Aumakua. They only assume the hard, brittle and unchanging form of today as they come down to this level. The future can be changed, given the right use of power and thought. The past remains forever unchangeable. We can always go forward – never backward …


… Now we are initiates of this Temple of An Ancient Truth. We have been allowed to see behind the veil of meaning and know the truth for which the symbols stand. One is constrained to wonder what those who have been initiated century after century ahead of us did with the knowledge gained. Did they stop after that one first initial step? Were they like the scholar in the picture at the right – one who only wishes to know? Were they like the bearded sage who fingers his prayer beads and does nothing? Were they like the richly clad young server standing behind and below the sage-priest? Or did they go with eyes cast down to the lower levels with back bent until overtaken by age? How many, with no robes of high standing, no prayer beads – nothing – managed to build up their strength until they eventually were able to reach up to heaven? To call down the divine fire to light the flames on the cold, dark altars of the earth?




The picture of the little stone image is another Study treasure which is being shared with you. The original is a little over a foot long and was carved from stone, but let me quote from the article in an Australian paper which was sent by an HRA, and with which article came the original of the present picture.


(From Sydney Morning Herald, October 9, 1945)


“Possibly the most important of all the native curios brought back from the islands north of Australia during the war is a unique stone image found recently in the Ramu Valley of New Guinea by Lieutenant P.R.N. England, of the A.N.G.A.U. Scientists regard it as a valuable find, because it is the first of its kind ever discovered in that region. Moreover, it adds materially to what little evidence exists of the unknown people who inhabited New Guinea long before the present natives.


“It has been loaned to the Australian Museum in Sydney, where it is to be placed on exhibition. Carved from a solid slab of stone, it weighs many pounds, and is about fifteen inches long. The local natives knew of it, but would not dare to touch it because they believed that it had the power to move about, and might cause injury or damage.


“‘It is definitely prehistoric,’ according to Mr. F.D. McCarthy, anthropologist at the museum, ‘and could be many hundreds or even thousands of years old. Its origin is a mystery since nothing is known of the people who made this and contemporary relics found previously. To the ancient and extinct people who made it, it probably had a ritual or sacred significance.'”


As no one else seems to understand and accept this lost little God, I join Cigbo in giving her to you HRAs – to each his own, so to speak. Her name is Kii Pohaku to us, although what her name may have been in ancient Mu or Egypt or Atlantis, we cannot tell. Her distant relatives or possible descendants have been found all through Polynesia, and many and wild are the tales told of their activities. They are famous for the ability to move themselves from one place to another. To some they are very gracious and helpful. To others, especially the evil or those who have offered insults, they are a danger. It would appear that they reflect back to one what is presented to them. So be careful how you conduct yourself or your task of forming mental pictures when you have pinned Kii Pohaku to the wall or added her to your little Huna shrine – the one before which you sit or stand when making your prayer-actions.


(If you have none, now is your chance. To these two symbolic pictures you may add any other that appeals, such as a Christ’s head or a bronze Buddha, or the Oahspe symbolic signature of Jehovah. All of these things have at least two purposes and perhaps more. They act as physical stimuli to help get the Aunihipili be quickly reminded of the work in hand and of its part in it. They serve to recall in vivid and universal symbols the great truths that lie under and behind Huna and any valid part of religion. One may select any part of the symbology and begin to meditate on it as an exercise which will quiet the turning and churning of thoughts and emotions so that order and calm can return – making prayer possible in its effective form.)


Kii Pohaku – which means “Image of Stone” – may be the “Old Earth Mother” herself, the one who came and was worshiped ever so long before the “Father” type of gods arrived. Her primary job is to remind us of the aka thread, which, like its symbol, the umbilical cord, joins each mortal with its Aumakua standing as the Divine Mother Self. The umbilicus of our Kii (pronounce those “i” s as long “e”s as Key-ee) is very prominently displayed to keep everyone reminded. And, lest we forget that all things are “on earth, so in heaven”, Kii repeats three times, on three levels, the symbol of the three selves – the symbol of the very greatest basic secret of our lives in human form. On the low level she presents the age-old symbol of the triangle with its point up. The three sides are the three selves with their three manas and three aka bodies. The position of point being up is the one copied in all church spires. “Up” is the symbol of “heaven” where the na Aumakua have their level of being.


The triangle is on the level of the Aunihipili and all earthy things. It is the symbol of the most perfect working out of the creative pattern.


The Auhane symbol is very simple. It takes the form of the three circlets around the upper arm of Kii. This suggestion of the “Thrice Repeated Three” is enough for the Auhane to have. It can think in more abstract terms and needs a less definite symbol to remind it of the basic things.


The Aumakua level is placed on the face, the highest part. Here the mouth represents the Auhane, we may conclude, as the word uhane means “the spirit who talks.” Standing between the Auhane and the Aumakua is the second circle, the Aunihipili, which is the mediator between the Auhane and the Aumakua and which carries the mana and the thought-forms of the prayers. Just above is the third circle, to represent the Aumakua, and above it runs the classical symbol of lightning – the symbol of mana in its highest form. The nose? What does it stand for? Admittedly, it is most unusual in form and must certainly stand for something. Suppose you ask Kii about it, meditate on its possible significance, and see what SHE may have to tell you. (And when you find out anything, be sure to let the rest of us know.)


Incidentally, as “home work” for any HRA with time for study, I suggest that efforts be made to see what can be learned about the possible origin and history of the family represented by our newly adopted Kii Pohaku. It would be most interesting if some one or other of us found accounts of others like her – with the same peculiar nose. I have checked such sources as have come to hand for almost five years, and am still keeping a weather eye out for information. Some anthropologist may have unearthed a near relative, perhaps in Egypt or Yucatan or India.




… asks one of the HRAs who became confused after reading some of the back bulletins. It is a good question to consider at almost any time.


Perhaps the best answer is this. We have discovered an ancient psychological religious system and either it is correct in its teachings or it is not.


Or, if it is correct, have we come to understand it properly and can we prove our rightness or wrongness – or anything connected with it – by experimental use?


In the bulletins, I keep hammering away on what I find that seems to indicate (1) that Huna is basically correct, and (2) that we have the right understanding of it as far as we have managed to progress.


So seldom does an HRA say whether he or she has been convinced to a large or small degree by my efforts at proof, that I often feel that perhaps no one other than myself is being convinced by the piling up of evidence through the root words of the na kahuna or the symbols to be found around the world and going back to the dim past.


I am reminded of the story of a small girl who saw a very odd animal at the zoo and asked her father what it was. “A badger,” he replied, and they moved on down line of cages. Some time later, the little girl asked thoughtfully, “But, Daddy, do badgers have anything to do with us?”


Do you suppose that if we found incontrovertible evidence that Huna was correct and that we perfectly understood it, it would make any real difference – “have anything to do with us” – or with the world at large? Undoubtedly every self-appointed leader or teacher from the time of Adam until now has had the same question in his mind after “telling the world” and after observing that nothing much resulted.


As almost all HRAs are advanced students in this field, I imagine that many can share my feeling that what they have to say is not heard, or, if heard, is not heeded. Of one thing we can all be sure, and perhaps of only one – that unless we can demonstrate the practical use of our collections of beliefs and ideas, the preaching of them will be lost in the discordant rumble created by thousands of “teachers” all shouting at once. Will Levington Comfort once said in a letter to me that he had decided that the first duty was to demonstrate in our own lives the truths we feel so certain are absolute, workable and ultimate. That done, he surmised, one might then be justified in trying to teach others – teach first by example, and later by precept.


Time often seems so short – so pressing in the face of world need for Light. Fortunately we can console ourselves with the thought that whatever Powers created the problems now faced, the same Powers created sufficient time for the working out of the solution.


I sometimes wonder how many – how very many – centuries it took for our forebears to work out the Huna system in its amazing and all-embracing explanation of human consciousness and forces. The history of Egypt always impresses me because, there in the valley of the Nile, almost no progress in thought or invention was made in five thousand or more years. One asks, “How could they have been so dumb!” And here in the modern world we find that, despite our tools of learning, we make painfully slow progress.




If so, where are the Revealers now?


THE REVEALING HIGH ENTITIES may be with us now, as in past ages they seem certainly to have been. Because they instruct in a universal language which may be understood the world over by those who are ready for the instruction, the things that are picked up by the earthy mediums appear in symbols. A picture is said to be worth a thousand words, and we might add, IF the picture is filled with symbols and we know the meanings of them.


I have before me on my desk a marked and worn copy of Oahspe over which I have puzzled in spare moments for ten years or more. I have long been convinced that in the symbolic and hidden meaning of the countless tales purporting to be simple history of past happenings in earth and its heavens, there MUST lie great truths to be recognized by those who have been initiated into the meaning of symbols of words or word pictures.


Several HRAs have questioned my conclusion that the na Aumakua must be given mana from our lower level of dense-material-life, and I know that many more of my Associates have questioned the findings, even if they have not written about it. The idea of mere little lowly man being able to help a Higher Being in any way has become more and more lost in the dust that has settled over crystallized religions in the past several centuries. Modern Church as well as older Church, teaches that man is a lowly sinner – a worm beneath the god-awful and all-powerful Higher Being’s symbolic feet. We, as men, are said to be cut off from the gods who sit isolated, all-powerful and untouched on their heavenly heights.


In modern “‘spiritual science” types of religion, the same idea has been carried over. In New Thought I once strove to “hold the thought,” which was excellent. But I also followed Troward and tried to exert a form of mesmeric “suggestion” to force the Universal Subconscious to materialize on this plane the thing I visualized and affirmed as “here, here and now.” And sometimes it worked when I seemed accidentally to touch the right button. However, never once did I think of doing anything to help the Higher Powers help me.


Many new HRAs come in via these “science” groups and Theosophy, also through the “courses,” lodges and groups headed by “masters.” Like those who come in through the older standard religions, they find it difficult to accept the concept of a Aumakua who is not self-empowering and able to perform miracles at will – endlessly.


All of which brings me back to trying again (I am always trying) to present a proof that Huna is correct in one point or another.


This time I draw from a story in Oahspe, which may be part plain history and part symbol, but which tells in the plainest possible words the fact that the na Aumakua, in the guise of the guardian angels or “ashlars,” draw force (mana) from their living charges or the Huna Aunihipili and Auhane, when there is great need for it.


In Oahspe, Chapter XX, page 396, one may read that a great force of powerful spirits planned to attack and drive away the guardian spirits of a certain large group of humans who worshiped the true God, Jehovih. The guardian spirits were warned and this is what is written about what they did.


“And every ashar laid his hand on the sleeping mortal in his charge, for by this his power was multiplied a thousand fold, and raised the other hand, thus addressing the All Highest: By Thy Wisdom and Power, 0 Jehovih, circumscribe Thou this, Thy sleeping heir, that whosoever toucheth the mortal part shall cut himself off from Thy everlasting kingdoms!


“And, with the words, a circle of light fell about the place.” (And the attack was warded off.)


Every mediumistic person is a potential outlet for spirits, often spirits of evident wisdom. The Imperator Group of Stainton Moses revealed what they thought might be ultimate truth. In late years “Betty,” the mediumistic wife of Stewart Edward White, brought across the teachings of her “Invisibles”. Perhaps tomorrow there may begin to come, through some exceptional medium, a complete restatement of the basic facts of Huna – and the exact steps to take to put it to use in either slow or instant healing. It is worth our while to study each new revelation as it comes through, no matter what the source or how strange the material.




Slowly and surely, the psychologists are catching up with Huna. In his new book, HYPNOSIS THEORY, PRACTICE AND APPLICATION, Raphael H. Rhodes presents a new, simple and direct theory to explain hypnosis. To do this he becomes one of the first in his particular field to treat the conscious and subconscious as two separate entities. He does not insist that the reader believe in this basic separateness, but with quiet logic goes on to show how such a condition allows a fresh and more complete insight into the mysteries of hypnotic control and reaction. The author makes no use of fuss and feathers to impress the reader. He knows his subject down to the ground and is as well experienced in practice as in the study of the literature of Suggestive Therapeutics. Many HRAs have, in the past, asked me to name a good book on the subject. Here is one which covers the old ground with swift ease, and goes on to break new ground in several directions. The section on auto-hypnosis is excellent. The detailed steps to be taken in the use of hypnosis under his theories are easily understood by the average reader. (The Citadel Press, 120 East 25th St., New York 10, N.Y. 176 pages. Price $3. Published November, 1950.)




During the latter part of December and through January, I again took to answering all letters from all HRAs, using “tinned letters” again and Cigbo letters of thanks to his friends who sent gifts. It was grand and I enjoyed it, but now I must get back to the bread winning. This means that instead of having all day and evening nearly seven days a week to read and answer letters and get out the bulletins, I will now have only the evenings and the part of the week end not taken up by lawn and garden “musts.” As Cigbo remarks, “Boss is about to crawl into his hole again and pull it in after him so he can be an income-uno-cadoor again.” If you wish acknowledgment of those good letters you are going to keep right on sending me, will you please send along a self addressed post card to help me keep up? I’ll greatly appreciate it. The TMHG work will continue on the regular hours, 3 and 7 California time, and with the “Wall” building following the regular ritual. (I will soon send out special instructions to those who have claimed a part in the project of building the protective walls around those in the fighting forces and their families – or other loved ones who may be in danger for various reasons beyond their control.)


All letters not marked “URGENT” on the envelope will be read with the delighted, even if greedy and selfish, pleasure that comes from NOT having to send an answer. For the time being I will be rushing the work of painting and repairing to get our house presentable for sale or trade of the equity. Guidance still has not appeared to show the right place in the rural part of Southern California to which to go. It may be, of course, that Guidance will be to remain right here in Hollywood and give up the idea of country peace and quiet – also the dream of a garden plot without such a lawn as we have here to care for in those scant spare moments when I would so much rather be planting or weeding turnips and posies. (Cigbo adds from his shelf, “And plenty of catnip to help me keep up our scratching.”)




A number of dreams bearing on future conditions have come in, some with good tags given by the Aunihipili upon awakening and being asked for the meaning. In trying to average the dream significance by and large, I have concluded for the moment that none of the possible disasters are close upon us


I would say that the worst may now be over in Korea and the stalemate seen in three different dreams may soon come. One HRA succeeded in getting a dream of a newspaper headline with an identifying date. This headline read, “Russia and U.S.A. Sign Peace Treaty.” The date was February 14th, 1951. No flash on the meaning of the dream was requested of “George” or given. This is the most encouraging dream of the lot.

SPIRIT FRIENDS of various HRAs agree that things are moving on their side on a great scale and that there is now a strong hope that actual war on a world scale can be averted. One communicator said that between now and June was the period of greatest uncertainty, but that unless something unexpectedly caused the powder barrel to explode, we might get into calmer waters.


SEVERAL NEW THINGS are being considered here at the Study, usually in connection with experimental projects started by HRAs. Tests made with a small radionics instrument have been most exciting and seem to point to a rather new and different idea of how such an instrument actually works. We just might be able to change a very small electric current into low mana by an action of mind in conjunction with the usual exercise of accumulating surplus mana.


In this connection, the new theory of a “cloud of energy” filling space and acting as “cosmic glue” to hold the atoms of matter together has been under discussion. The importance of the new scientific concept for us is that if it is true, we may find that mana can be accumulated out of the air about us to a certain degree. This would match Baron Ferson’s theory of the “Universal Life Force” which he thought came entirely from outside the human body during the exercise used for accumulating a surcharge.


YOUR MANY AND MUCH APPRECIATED LETTERS continue to accumulate in my files. They contain much material which I plan to pass on through the bulletins, although there are so many fine letters that it would take a fat book to reproduce them as I might wish. Even if the major part of them never are used in the bulletins, my own efforts to locate and understand elements in Huna and related subjects are constantly assisted by reports on experiments, speculations and all the things that are submitted through your letters for my study and consideration. I may say that I feel that we are working rather well together in this way – that we are making what may be considered exceptionally good general progress. My thanks to you all. MFL


Making a God & The Power of Icons

February 15, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



Creating God images in Hawaii, ancient Egypt and Christianity; discussion on the origins and powers of icons and totems throughout the world. Book Review: THINKING AND DESTINY, Harold Waldwin Percival.




He sends his very best meow of thanks to all of you who have written to thank him for his “brithday presink” or to express appreciation. And to those who also sent him a gift to celebrate his third “brithday,” he offers in addition his very “estra best purrrrrrs and rubs.”


THE RESPONSE TO THE PICTURES was most satisfactory. Many HRAs could find much additional symbology and meaning in the one of the Chinese Temple, such as “Fire being called down from Heaven,” to match ancient holy writ, and many other things over which I am pondering. A request came for the address of a possible place to get a reproduction of the wistful little stone goddess with the “J” shaped nose – and so far as I know, the chance of getting such a reproduction is indeed small. It is privately owned and there is no telling where it may be at the moment. (If any of the HRAs in Sydney can check at the museum, it might be learned whether or not the image is still on exhibition.) I suppose that one of our talented artist HRAs could, if time allowed, make a fair reproduction from the picture and model it in a clay that could be fired, perhaps in a way to make it look a bit like the original, carved with such care from rough gray stone.


“MAKE A PATRON SAINT of little Kii Pohaku,” suggests one HRA. “I am sure she’d love being recognized and loved by HRAs, and if having her picture in our possession brings good luck, as it well might, we could adopt her as a mascot.”


(If possession of her picture should bring the opposite kind of luck, Cigbo says anxiously from his shelf, his name might soon be mud and he might be consigned to the dog house – which, heaven forbid.)




“Making a God” was part of the profession of some of the many grades of the na kahuna in Polynesia a scant two centuries ago. There was a ritual to be followed as the tree was selected and felled, or the stone selected and made ready. The carving progressed with more ritual observances, and, in the end, the finished image was completed and was dedicated.


LITTLE IS KNOWN of the original and uncontaminated philosophy behind this practice, in so far as pure Huna is concerned. It is evident that there was a basic truth behind image making and use in the very early days. In ancient temples there were often images of the gods – to say nothing of the devils. In Christian churches the images still find a place except in Protestantism. In “darkest Africa” the little images are always to be found, and they are infinite in form, name and use.


IN HAWAII there was the significant practice of carving holes in the backs of the images so that feathers could be stored in them to absorb some form of mana. A new god was given the very breath of life by having feathers from an older and proven god placed in the opening in its back. And each native temple had many images – as Captain Cook recorded in his Voyages.


THE GODS IN ANCIENT EGYPT show signs of becoming decadent even at the dawn of recorded history. Change has always meant decadence in every land and every age. A god or image originally was a symbol of some real or fancied spirit-god. It was part of an altar piece which combined several parts to tell a great secret fact. Turn to your copy of SSBM and look at the illustrations which Cigbo sent as a “brithday presink” last year. Hunt up No. 3 and look at the reproduction of an early Hawaiian temple interior. The two human-type figures may have represented gods from Hawaiian legends, but it is evident that they stood for something connected with a larger general TRUTH. They are standing on either side of the stone phallus which represents the greatest creative power or mana. To make certain that this point is not missed, the arching tree trunks are added, with the manas as zig-zag lines running up and down from high to low – from Aumakua to Aunihipili. The manas are positive and negative or male and female, as are the human images.


COMPARE THIS ALTAR SET with the sets found in modern Catholic churches. Again we have the human figures in Mary and Joseph, one on either side of the centrally placed cross which still can be recognized as the phallic symbol of creative force, the use of which is the center around which the entire mechanism of Christian magic revolved, half hidden, half revealed. The posts upholding the altar at right and left are found carved with spirals instead of zigzags, almost without exception in older structures. (Also check this similarity in non-Christian altar structures in India and elsewhere.)


THE TOWER OF BABEL has come down to us in picture form as it once stood in Babylonia. It was a tower whose upward-aspiring mana was represented in the spiral – which in this case served also as a ramp for the ascending of the tower to the “Place of the Most High” where the worshiper symbolically reached the level of the Aumakua. At this level, all communication is telepathic. Throats of flesh are not used on that level of life and consciousness. Words become useless and meaningless as mental pictures become the telepathic medium of exchange. The “Confusion of Tongues” was the symbol, preserved in legendary form, of one of the great primary facts of the original Huna – the fact that telepathy is the basic means of communication between the Aunihipili and Auhane and the na Aumakua. For he who has “eyes to see and ears to hear,” because he knows the ancient lore of the SECRET, there lies on every side the evidences of the facts assembled in some far past age to make HUNA the science of sciences.




Modern thought and science has not only failed as yet to assemble the facts of Huna and make of them a simple, logical and rounded system, but there is still an abysmal failure even to recognize those facts when the veil has been torn aside and the nature of the Secret disclosed. We who are HRAs – at least the part of us who recognize Huna for what it still is – are now the “CHOSEN PEOPLE,” just as were the Huna initiates in Egypt, Palestine or Polynesia. In Hawaii the word koho meant “to choose,” but it also had the meaning of “to interpret, as a riddle or parable.” This gives us the real meaning hidden behind the “chosen people” tradition. A person who was of the “chosen” was no particular favorite of the gods. He was a kahuna who interpreted the great riddle of life – could interpret it in terms of Huna. No other tradition is better preserved than that of the existence of a GREAT SECRET LORE. Every secret order stems from the idea, even if the original Secret is known to none in these late days. The Sphinx in Egypt is the classical center of the tradition, and we all know that the great command laid on one aspiring to solve the riddle of life was, “Man, know thyself.” Such knowledge cannot be found outside of Huna – not even today. Modern religion lacks the simplest knowledge of psychology, knowing neither the subconscious nor the complex, for example. On the other hand, the semi-science of psychology lacks any knowledge of the Superconscious or Aumakua – of any form of consciousness above that of the conscious mind. Neither religion nor psychology have more than a slight inkling of the “Science of Man After Death” – psychic science. AND, in not one of these is to be found a clear and simple understanding of the three selves, the three manas or the three aka bodies.


HUNA IS STILL ONLY PARTLY RECOVERED. We must never forget that for even a moment. That is our job – to complete the recovery of the ancient system if we possibly can. Just as an example of what we still lack in understanding, consider just one of the many remaining dark corners. We have been discussing images, little stone “gods” and symbolic things found on the altars of the ages.




Now consider the icon. It is, basically, something which has been constructed or pressed into use to act as a physical point of contact between living man and spirits of a higher order. It may be a real or pretended relic whose origin is traced to some great teacher or particularly holy shrine. In Africa, it may be found in the form of a charm – the latter ranging from a skull to a bag containing a jumble of small objects.


THE PRAYER BOWL in Australia, which has aroused so much HRA interest because of its strange value as an instrument good for making Aumakua contact, is of the icon class. It is something made by men – made with the definite purpose of constructing a thing which will serve as a point of contact – a means of making contact. It is to be guessed that if contact was easy and simple for all to make, no icon would be needed. It is a crutch for the ones still unable to walk erect in the presence of the gods – the na Aumakua. It is a thing which is without rhyme or reason in terms of any modern religion or system of psychology. And, all that Huna can now tell us of the matter is that it has connected to it an aka thread which connects the icon permanently with the Aumakua to which it has become tied up.


WE DO NOT KNOW HOW this thread has been stretched in this enduring fashion between a veritable “lesser god” and such a thing as a clay bowl inside of which prayers are imprinted.


THE ICON, THE CHARM, THE RABBIT FOOT and the lucky piece, all may be traced back to some dim past. In each case the purpose of use is the same – that of making contact with something more powerful and wiser so that help from it may be obtained. The making of a Polynesian “god” involved the transfer of mana from an established contact object-center to a new one. Ordination is ritually performed for the identical purpose. A priest who has not been ordained by another priest already so tied to the particular Deity of that religion, is not a priest. It may be that this is a valid belief based on fact. It may be that man can only be “introduced” to “gods,” other than his own Aumakua, by having the introduction (ordination) made by one already in contact via an aka thread with the Higher Being. In India there is a garbled lore which revolves around the custom of wearing a “sacred thread” – which possibly had its origin in the aka thread of connection of which we speak. The dust of time lies inches deep in this dark corner.


AN ICON OF STRANGE POWER was recently brought to my attention in a letter from an English student whose occult experiences are as interesting as they are unusual. (He is already “HRA G.S. of Tonga.”)


Here are bits from two letters:


“About 1938 I became deeply dissatisfied with my way of life and started to learn a form of Yoga I developed telepathically and could communicate with one of my friends when she was in Norway, Rhodesia and Palestine while I was in Yorkshire. At the same time I was attacked at night by hostile psychic forces which evidently objected to this development …


“The war came in 1939. I was sent to Kenya and into Italian Somaliland. From there I went with our East African native forces into Ethiopia, where I spent nearly two years. … While in Harar, I made friends with an Ethiopian artist and, through him, was given an icon – a Coptic carving of the Crucifixion that originally came from Gandar, and which may or may not be centuries old.


“On the first night after it was given to me, strange things began to happen and I discovered that it talked to me, giving me instructions ‘inside my head.’ Whatever it said turned out to be right, and since then it has been the guiding force in my life.


“While in New Zealand last August I asked it, ‘Who or what are you?’ The answer was: ‘I am your past. Part of yourself. … You are your pasts more completely than you are in possession of your flesh and blood. Always know that your troubles occur because you are utterly lost without her knowledge and power. She is your own share of the past, always on your side, to help you on your journey along a rocky or stony path all alone.’ (There follows some discussion which ends with the guess that the entity of the icon may be his superconscious self in the female form although he sees her psychically in a body of flesh.) The Entity shows herself to my inner eye as an Ethiopian woman wearing a golden dress. When the icon came to me, it was carefully wrapped in a woman’s pleated silk dress of golden color. I was certain that he (the artist) gave it to me as the result of a dream. The icon was insistent that I must go to Tonga, even when I was back in England.


“I entertained a lady in my home in North Umberland, and handed her the icon wrapped up in paper as a parcel. Almost at once she collapsed into a sort of trance state – a most extraordinary state for her. After this we were much closer in touch through telepathy – (contact after that being much more perfect.)”


(In a letter replying to my first, some of the strange things which happened due to the icon were told. He promises to try to learn from “her” how such an icon is constructed, if possible.)


NOTE THE PART PLAYED BY TELEPATHY in this matter of the icon from Ethiopia. First, new HRA G.S. learned to use telepathy (he spoke of three people with whom he practiced, and of messages sent back and forth during extended travels). Having learned the gentle art of quieting his mind to receive telepathic impressions, it was a simple step to receiving similar mental impressions from the entity which uses the icon as a center of aka thread attachment. One of the curious incidents related also needs for its explanation the mechanism of telepathy or of direct visit by the entity behind the icon. A friend of G.S., in England, was shown the icon. At that time she was having a private chapel built and had asked an artist in stained glass to work up designs for the windows – designs with a madonna theme. The artist was a Czechoslovakian, but, to the amazement of all concerned, when his designs arrived, the madonna were all Ethiopian! It gradually becomes clear, as we progress in the HRA investigation and experimental work, that we need to learn to use telepathy to a greater or lesser extent, depending on our ability as individuals.


HOWEVER, WE MUST BE ON GUARD and view with a suspicious eye the things which we pick up when sitting to receive telepathic message material from a friend or from the Aumakua. Our Aunihipili is a willing but unpredictable helper whose natural ability in handling the aka thread, the mana and the thought-forms, must be relied upon because the Auhane has no such abilities, having given them up, apparently, in trade for the supreme gift of reason. I recently had a most scholarly discussion in a letter from an HRA in Washington state, pointing out the difficulty which must be met when the Utterly Trustworthy Parental Spirit – the Aumakua – is approached through the medium of the Aunihipili who might be termed the “utterly unreliable child spirit.” As the Auhane, each of us is the elder brother of the Aunihipili and is responsible for its training. It is a responsibility which most of us take too lightly. In standard “church” religions the need of such training is not even dimly suspected. In modern psychology it is slightly understood, but its significance is lost in the vast jumble of speculative material where the SUBCONSCIOUS is a New World which is lost and rediscovered by a new Columbus with each decade. And each new discoverer gives this “lost continent” of the human SELF a new name. L. Ron Hubbard, inDianetics renames it the “Reactive Mind.” Harold Waldwin Percival, in his thousand page book setting forth what he supposes to be the utter truth of things as received by direct telepathic conversation with pure “Consciousness” – THINKING AND DESTINY – renames our good old “George” the “doer.”


The “Behaviorists” still loudly assert that “there ain’t any such animal.” Some day the Huna name, Aunihipili, will undoubtedly become standard when exactness in naming is desirable. The roots of this word tell the several characteristics of the Aunihipili with splendid accuracy, as you will see by checking pages 391 and 392 of SSBM where the root meanings are given.


WHY DO I KEEP STRESSING HUNA as the one system which gives us the correct and most complete information in the psycho-religious field? The answer is simple. Letters that come to me daily show that many HRAs – especially the later arrivals – miss this point. In HUNA we have “the pearl of great price,” but in this day and age there are so many voices “crying from the wilderness” that if our HRA voice is not also raised, it will be lost in the constant and restless shift from one “teaching” to the next.




THINKING AND DESTINY, Harold Waldwin Percival. 1,014 pages. $10. Word Publishing Co., 33 West 42nd St., New York 18, N.Y.

Having mentioned the author of this book, and his renaming of most of the recognized units that have been said to go into the making of men, the universe and gods, this may be the time to say a few words about the book. Three HRAs have called my attention to it in letters and to the fact that in many points it agrees with Huna. It was suggested that in the bulk of it we might find some information which would help in understanding Huna better. I was eager to see the book for this reason and hastened to borrow a copy. However, in searching through the many pages, I have still to find anything of value to add to what we know of Huna.


The trouble with books of this kind is that they present a mass of material which is impossible to prove. The “revealed” literature is all on this order and so there is left one, and one only, way of judging it. This is by taking any part of it that may be proved or disproved fairly well in the light or experience or reason and, if the simple things make sense, go on to consider the rest of the system as speculative material of possible value. If no sense is made by the simple parts, it is a fair guess that the rest of it will make less than sense.


The book in question is advertised as NOT a revealed book in any way, shape or form. But immediately we are told that the author discovered that he could make some form of contact with something which he found impersonal and without a body – a something he named “Consciousness.” Disclaiming the possibility that he used clairvoyance of any form or that he was conversing with a “spirit,” we are told that by becoming conscious of Consciousness, the information was in some way made available. This is the explanation as this reviewer understands it.


At first glance I had the hope that at last I had found a modern student who had chanced upon a method of making direct contact with the Superconscious and getting it to answer questions in some way which he could translate into English and place on paper. After many more glances, I was forced to come to the sad conclusion that parallels the one reached by the disillusioned little girl who said, “There isn’t any Santa Claus – it’s only Daddy using Gramp’s face and Uncle Charlie’s stomach.”


What seems to have happened is that the venerable and longtime editor of THE WORD magazine, spent years absorbing all forms of religious philosophy, but for some reason discarded such things as the theory of the subconscious or the complex in modern psychological thought. Eventually, he took to sitting down, doing what he thought was making a contact with “Consciousness” and putting into words the thoughts that came to mind. Faithful friends took down what he said, and the book gradually was produced.


Anyone who has been a student of what we call “the occult” will recognize the materials as they are brought with a flourish from “Consciousness,” are given new names, are mixed together and again named, or are embellished with small inventions and explained in the more familiar terms of the “metaphysical.” Basically, the philosophies of India are to be noted. “Reincarnation” 1.4 — renamed “re-existence” but remains little changed. The theory that all is “maya” changes to one of self-hypnosis which causes the individual to live in a dream and not in real flesh. The dream is repeated over and over, and finally is brought to a Nirvanic type of end by a system of right thinking. The Bhagavad Gita and the more popular of the Upanishads come in for discussion and explanation in terms of the author’s happily worked out system.


As something to try to live by, I much prefer some philosophy that does not begin by stating that we do not live but just think we do. In over a thousand pages I came across only two giving attention to healing. There may be more, but I failed to find them. At the risk of violating copyright, but claiming the immunity of a reviewer, I will quote a line or two from the book to give a glimpse of its contents – or should I say, a bit of its flavor.


(Page 646) “Time is ever devouring itself. It consumes itself and arises anew out of itself … The end is as much the beginning as the beginning is the end, but to humans they are opposites.”


If one likes such writing, then that is well and good. If not, then one may turn a deaf ear to the dicta of “Consciousness.”


OAHSPE STUDENTS, it has been suggested, might give us a hand by noting and sending in items on correspondences in Oahspe and Huna. If some student could go right through Oahspe watching for such points, we might have material for a little book, or at least for a special report. The last bulletin contained a striking passage covering the strengthening of the Guardian Angels with force (mana) drawn from their living charges when the latter were endangered.


CONTACT WITH THE AUMAKUA often gives some sensation which we get through the Aunihipili. HRA L. DeV. tells me that he has found that when he sends mana to the Aumakua and pictures the return flow of High Mana as Light which comes down through the top of his head, he often sees behind his closed eyelids a blaze of the whitest light. He finds that Huna works amazingly well in all his business activities. (His letters in other bulletins tell of his experiments in healing and of his success.)


A second sense-evidence is beautifully described in a letter from HRA G. deL.C., who writes, “Yes, yes, the ‘sudden joy’ of which you speak, on contacting the Aumakua – I know it very well – is rewarding, is real and is wonderful. For a moment one is with the Gods, the whole being suffused with joy, with love, and with devotion for the great privilege that is ours for that blessed time.”




Another dream for our “Future Dreaming” project came to me. I had a check from a man known long ago – one who went broke in the last Depression through playing the stock market. It had been turned back to me three times and now was going in again as I entered my bank. I was surprised to find my bank changed and with more windows open, all paying out, none to accept deposits. I presented the check and was paid, having to take half the amount of $40 in paper money, but being allowed the rest in silver – of which great stacks stood behind the clerks. As a special favor, I was allowed to take a dollar’s worth of value out in the form of a few nails – the clerk remarking, “At least you can buy something with them.” I sensed the dream as unusual and of the future, but could not see a calendar on the desks giving the date. Awakening, I asked “George” to explain and he flashed the thought to me that this bore on the growth of inflation to the point of return to metal currency.




The ‘Wall of Protection’ Project is progressing. Several HRAs have written to send in the names of loved ones now needing such protection, or soon to be needing it. The plan is to have at least one HRA acting as a prayer-action center each hour of the day, as I act in the TMHG at 3 and 7 P.M. California time. Special instruction sheets are being made ready to send to those taking part. The names of those acting as center for various hours will be given and they may be asked for their signature on a card or letter to use as the aka thread contact medium. The “Wall” work will be placed in the usual TMHG ritual immediately after the sending of the prayer for world peace. All who take part in TMHG are requested to visualize the na Guardian Aumakua shedding a light of white power down on our endangered loved ones and all in the active service zones – to make the WALL OF PROTECTION. This should add a minute to the ritual and extend it to nine minutes in length instead of the present eight. At the end of the nine minute period, we continue as before to hold separate ones and their needs to the Light as before. This period may continue as long as wished and as a part of it, the ones to be protected by the WALL will be taken up for special prayer-actions.


APPROVAL OF THE PROJECT comes from all sides. Here are two letters from HRAs who are in full accord with ideas already presented.


HRA S.G.P. writes, “Re: the ‘Wall of Protection’ for the soldiers and their kin: Your arguments on pages 2 and 3 of Bulletin 47 are the most logical and sensible answer to the ancient ‘nonresistance’ dogma on the physical plane I have ever read. It answers the old, old debate and teaching in all religions in regard to ‘No War, No Resistance,’ especially to the teachings of Oahspe. I agree emphatically with your opinion as stated on pages 2, 3 and 4, and think and believe that you have the only true, sane, sensible and spiritual answer to the question I have ever seen – and it is only in the ‘Light of Huna’ that the solution could have been worked out. After over 40 years of occult study and investigation, I am more than ever impressed with the Truth and Reality of the Huna teaching and doctrines. It answers all the questions, which no other religion, doctrine or teaching ever has. Count me in on the ‘Wall of Protection’ work as in the TMHG and send information when ready.”


HRA C.T.H. writes, ‘The Wall of Protection’ has already been demonstrated. Marshall Joffre, avowed atheist, joined two other great generals who humbled themselves in prayer the night before the Germans were to attack Paris in the first World War. He agreed to pray, although an atheist, because he said no human power could possibly stop the enemy. The ‘Wall of Protection’ fully appeared.


Brown Landone was one of the personal witnesses who saw the ‘hosts in the sky’ when the Germans were defeated and prevented from capturing France at that time. It is a matter of military record that they confessed a great fright over the mysterious power which ‘froze’ them – showing that there was a wall of protection.


A British regiment, taught by its commander to repeat the 91st Psalm, never lost a man in battle – another ‘wall.’ A British military society, the ‘White Brotherhood,’ has kept written records of the many ‘miracles’ in the way of the wall of protection.




We need, actually, to know but three things for Wall building.


That the na Aumakua have no dogmatic limitations and have what to us is unlimited power to help us under all conditions if only we will

open the door to help by asking, and furnish the supply of low mana needed for Aumakua work.



The Lord’s Prayer – a Huna Definition

March 1, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.





A “Wall of Protection” for all has been suggested by several HRAs in recent letters, and the idea seems to be a good one, not only for the men and women in military service, but for their loved ones who would be deeply hurt through injury to them, and in addition, for the civilians at home who stand in any fresh conflict to be suddenly thrust into the midst of the bombings. We have but to recall what happened in England in World War II to realize that protection may be needed for any and all of us.


MOST HRAs ARE BUILDING ALREADY, using Huna methods, a future for themselves which contains health, better financial conditions, better social conditions, or greater Service. It will be a simple step to follow through on the TMHG ritual, after asking for world peace and prosperity, to add to the phrase and mental picture embodied in “a SAFE WORLD” the idea of “safety for those I love and for myself as well as those (named and called to mind here) endangered now or who stand in line of danger soon to come.”


WHAT NOT TO DO was stressed when the matter was under discussion here at the Study and the point was brought up that in recognizing or in thinking about future dangers of any kind, one automatically made negative mental pictures of the very conditions which we are trying to avoid. This is a most important point to consider. It has several sides.


With wars and dangers to the economies and health of the land all about us, shall we shut our eyes to the dangers and try to deny that they are there lest we picture them and so build them into the future?


Can we face dangers squarely, discuss them, write about them, and set about taking what precautionary measures are possible, without building these dangers into the future?




The New Testament answer to these questions has colored the thinking along these lines in the Christian World in which most of us have been schooled to some degree. In other religious systems we find, as a rule, the karmic doctrine and the doctrine as stated by “Ahura” in the retold history of the world found in Oahspe, 481.8, “Why shall I pray to Thee; Thy ways are unalterable …” (This idea that prayer is of no value because God knows already what is to be and so it cannot be changed, is logical only when Huna is unknown, but it deadened understanding in the Far East for centuries.)


The New Testament contains a mass of tangled Huna which has become worse tangled as writings were translated to different tongues. It would seem that scholars are right in concluding that many things were written into the story of the life and teachings of Jesus, these usually borrowed from some other and often earlier source – distortions and all. (At the risk of offending those who accept the New Testament as valid, and those, on the other hand, who do not, I will give my findings and conclusions here, but as always, as tentative.)


In early, as well as modern standard Christian practices, the dictum, “Ask and ye shall receive” has been followed almost to the exclusion of admonitions to pray only for spiritual knowledge. The average man is more or less logical and practical, so it became the custom to ask for spiritual and worldly blessing in the same prayer.


THE LORD’S PRAYER seems to have been written in an earlier script as it appears only in two of the books of the New Testament, those of Matthew and Luke. In the King James Version, Matthew 6, we have the translation taken from the Latin. In Fenton’s careful translations from the Greek at this point, we pick up the trail of the lost Huna in recognizable terms. We find that the prayer is a formal one to be addressed to “the Father who is FROM heaven,” which is the Huna way of saying that it is to the Aumakua which is not the highest denizen of symbolic “heaven” but comes as a lower being representative on our life level of still higher grades of Beings lying far beyond our grasp or conception – God in the vast Over-Universe sense. (I give the Fenton translation, taken, as he is careful in a footnote to explain, exactly from the Greek.)


“Our Father in the Heaven; Your Name must be being Hallowed.” In this, note the strange verbal construction. There is no mistaking the command in the “must” so we take it that here is something of basic importance. Left to English, we can see no way in which we can make the “Name” hallowed except by saying it is. This fails to make good sense when we consider this a prayer-rite to get something done. By turning to Huna and observing the words of the na kahuna which were selected and used in translations of the New Testament, we begin to get back to the original, significant and lost meanings. “To hallow” translates hoo ano (or variation ana). (Hoo is “to make” and is shortened to hoana or hoano.) Like most words in Hawaiian, this pair does multiple duty by having several meanings. The doubling of the last root, to give, hooanoano retains the general meaning but gives particular meaning. The various distinct meanings to be applied here may be presented as follows:


To solemnize the mind for worship, as if in the presence of an invisible spirit. (Making the contact with the Aumakua.)


To reverence. To make (ho) a form (ano.) The making of the thought-form-picture of the thing or condition desired and to be presented to the Aumakua as the “seed” from which to “grow” the condition in the future – so that it may eventually appear as a reality on the physical level of life. Anoalso has the meaning of “the image of a thing”, and “to have form or appearance, to transform, to change the external appearance, to change the state of things”. (taken from Andrews Dictionarywhen in quotes.)


To “set apart for a special purpose” or “to consecrate” to a special purpose or use. As ano`ano the meaning is “SEEDS” (the symbol of the thought-forms which make the picture and which can be grown only by watering them with mana from the same earthy level as that upon which the “seeds” were “formed”.) Ana means “a sufficiency, enough of something,” (and here we get the idea that sufficient mana must be supplied as a part of the prayer).


Next we come to the second line of the famous prayer, “Your kingdom must be being restored.” It is evident that because the original Huna words for “kingdom” (aupuni moi) had two meanings, one hidden or at least not obvious, and the translators lost the deeper implication found in the secondary meaning of aupuni which is “to exist in an undisturbed state.” (Something must be restored to an undisturbed or unchanging state, and this fits the concept that the thought-form-picture which is presented to the Aumakua, must be “restored” or “returned to its original state” by daily renewal of the prayer plus the presentation of fresh mana for the use of the Aumakua in building and changing the old future to provide the new. The phrase, “must be being done” indicates the urgency of continuing action in praying – the daily or hourly “returning” of the mechanism of the prayer to full strength and perfect form. In other words, we must not change the prayer picture but must keep it as it was originally when first presented, and we must provide the mana until the need of the Aumakua is “satisfied”. There is a second meaning for the word hoi`hoi which means “return” as used in the prayer. This is “to rejoice, to be glad.” It is indicative of the “giving praise” and other emotional parts of “rejoicing” which are very important because they affirm faith in the realization of the things asked in prayer, and when happy emotion is aroused and expressed, we can be sure that the Aunihipili is doing its part in making the prayer. One might almost say, “No emotion, no prayer.”


Here is the great stumbling block in the Lord’s Prayer. “Your will must be being done both in Heaven and upon the Earth.” Here we slip back into the karmic futility of asking for anything because the “will” of God is going to be done in any event, and as God is supposed to know what we should have, be it joy or disaster, we must acknowledge the superior will and bow humbly to it. Turning again to Huna we at once look to see what the original for “will” may be in the language of the na kahuna. We find that the word ismanao, which means “A thought or idea,” also “a plan”? (This thought-plan is the one presented in the thought-form-picture of desired conditions, as can be seen at once when we note that it is a condition which is to be “done” or brought about, both in the invisible or “Heaven” and, in due time, on the earthy level of reality – the visible. The idea of a Divine Will holding to a fast-frozen and unchangeable plan for the entire future, is exploded and half the world would be set free of this bedeviling and hindering mistake if it could be known for what it is – a muddled misconception of an originally simple and helpful ritual practice based on concept of possible change. These three lines of the prayer are the Huna heart of it. The disciples did NOT ask what to say when they prayed. They asked HOW to pray, and were told HOW and, if they understood Huna, the WHY of it. The “must be being done” stresses the daily renewal of the prayer and the supply of mana, perhaps the hourly renewal.


The next line is, “Give us today our tomorrow’s bread.” This makes no sense at all. One cannot have anything belonging to tomorrow, today, otherwise it is today’s. Theologians have worried over this strange contradiction for centuries. Knowing Huna, however, the request becomes sane and understandable. It asks that the things that will be materialized on the earthy level on the morrow be built in the invisible for us on that pre-level today.


The part “Forgive us our faults as we forgive those offending us, for You would not lead us into temptation” etc., has all the earmarks of something added which did not belong to the original instructions for Huna prayer. It savors of the older Jewish ritual cleansing, and in Huna we know that the kahuna “forgave” or kala-ed the patient before a prayer was made. This kala was a cleansing, and was a clearing away of guilt fixations after amends had been made for hurts done others – the only “sin” recognized. (Other fixations as well as spirit attack causes were also treated and cleansed.) All this came before any prayer to the Aumakua was made, not later, although to the uninitiated who read the prayer in its present form, the lines which go before may seem set in proper sequence. The little sermon tacked to the line given above, is certainly not part of the Huna original instructions. It reads, “But if you do not forgive those who wrong you, then neither will your Father forgive you your misdeeds.” In Huna, a “hurt” remains a “hurt” until some amend is made for it. The other idea of having to forgive all injuries, regardless of their nature, in order to be cleansed oneself, is just another example of a misconception which, once accepted, has been stretched to the illogical and impractical extreme as the deed relates to life on the physical level. This is an ideal which could only become practical on the higher levels of consciousness and being.


Ferrar Fenton, in his translation from the Greek, gives us nothing in either Matthew or Luke of the familiar ending of the Lord’s Prayer, showing that it did not appear in the Greek and must have been added later through the Latin. Of this section, only the “Amen” can be traced back to Huna’s Amara` ua noa prayer ending. (See page 399 of SSBM) The translation for this ending is given, “Let the rain of blessings fall.” But, amana means to offer a sacrifice, and as the basic element of the sacrifice in Huna is the offering of mana to the na Aumakua, it would indicate that such an offering had been made before the prayer was considered ended.


Going on into Matthew, Chapter 6, we come upon the second great stumbling block in verse 31, “never therefore fret, saying, ‘What shall we eat? What shall we drink?’ nor ‘How shall we find clothing?’ for the heathen hunt eagerly for these! Your Heavenly Father knows that you need them all. But first secure the Kingdom of God, and His righteousness; and all these things will be ready for you.” This part of the New Testament has run parallel with the religious custom in India of taking the begging bowl and depending on others to supply food and other needs. However the idea appeals as a lesson in faith, it is just as impractical now as in the early centuries.


In the cults contemporary with modern New Thought, an effort was made to iron out the differences between the illogical extremes and the practical as found in the contradictions of the New Testament and, to a slight extent, in other religious sources.


One popular method which was advocated was to deny the reality of all earthy things and conditions. This is what seems to stick in the minds of those who fear we cannot think of war and other dangers without helping to actualize them. But the fact remains that those who “deny error” have first to recognize the error as something needing to be done away with by that denial. The crux of the Huna method is to recognize the possibilities and present actualities for what they are, and then to go ahead, knowing full well that the pictured and desired conditions belong to the future and are being built into it to replace possible contrary conditions for the individual or world. Once we see clearly that TIME is the thing involved, we stop denying illogically what exists today. Also, we live on three levels of life and must be practical and do what we can to help ourselves and others on the levels of the Aunihipili and Auhane. We must also know that “God’s Will” represents a fluid future which can be and is, constantly being changed, and which we can work to get changed for the better. “God helps those who help themselves” is true in the light of Huna.


To be certain that the things we fear will not “come upon us,” we must work consciously to make the prayer-picture one of opposite conditions. That is for the Auhane to do. As to the Aunihipili, we must drill faith into it – faith that the pictured and requested protection will be given because we ask for the desired conditions to be brought about. Any giving way to outbursts of emotion in the form of fear, and particularly of despair, is to be avoided at all costs as when emotions run high, the Aunihipili fixes on itself the very things we wish to avoid presenting subconsciously to the na Aumakua. In this respect we are “Our brother’s keeper,” the Aunihipili being the “brother.”


The daily prayer-actions for world safety and peace, and for the safety of loved ones and self – all will weigh heavily on the side of the bright new day ahead.


To obtain the Wall of Protection, the Aumakua or Guardian Angel must be invited to help. This comes under the law of “free will,” and the door must be opened from this side. It cannot be opened from the other except in rare emergencies, if we are right about Huna. If at all possible, get the man in the service to join in asking that the Aumakua take an active part in his life and provide the protection, If Huna is too much to explain, just a prayer made in any sincere way to any Higher Being will do the work. This may be considered the very touchstone of the psycho-religious magic we are to set in motion for the Wall project. One may proceed in full ritual form, after the door has been opened by the individual, to build daily on the wall.


Perhaps a little later, I can get out a little condensed folder to explain in simple terms what the soldier and his wife and friends need to know about Huna to use it with sufficient understanding. If this can be done, it will be announced as ready at a later date. (A temporary instruction sheet has already been sent to those who have written that they will take an active part in the work for the Wall project still available if desired.)


DON’T GET LOST if the worse should come to the worst by some long chance and you should have to leave your home ground. Those HRAs who belong also to BORDERLAND SCIENCE RESEARCH ASSOCIATES, our close affiliate and, with Round Robin magazine, under HRA N. Meade Lane’s direction, will already know of the “Project Service” which is being handled by Mr. Donald J, York. He has undertaken to keep several copies of names listed with him, in places which may be comparatively safe, and where we can send in information as to where we are if we are displaced. The idea is that, in this way, an accident which might wipe out the BSRA office in San Diego or the Study here in Los Angeles, would not prevent us from getting in touch again. Write Mr. York for information sheets, at 1808 Jefferson, Kansas City 8, Mo. Send some stamps along or a large stamped and self-addressed envelope, size #10. You can send along your name with the present address and an alternative c/o relative or friend to save time. For a dollar he will send you a copy of the “Project Survival and Service” booklet if the supply lasts. If you are registered, you may also be called on to help tell your neighborhood that Flying Saucers are of etheric origin – just in case they swarm and panic threatens in the fear that they are from Mars or Russia.




No end of excellent material has come in your letters, been marked for the bulletin, and stands waiting. Here are a few items.


HRA. G.B. writes, “The Gospel says, ‘Seek ye first the Kingdom of God and all else will come to thee.’ Perhaps that is the reason you cannot quite get this “Secret.” (This was one of the letters that caused me to look into the Huna word for “kingdom” which has been discussed earlier in the bulletin. We first build with the aid of the Aumakua the desired things on the invisible level, and we see to it that the “kingdom” is not changed or disturbed after we have made our final blueprint of it and handed it over for the building to begin. Too many of us tear down walls built yesterday and start afresh today – never getting to the roof.)


HRA M.K. writes, “After prayer work I asked my Aunihipili to please let me have proof that I had contacted my Aumakua. I dreamed that I was in a strange room with my daughter. I thought I saw a light in another room and got up to go to check. I saw light then, so completely brilliant. I offered thanks for letting me experience it – tried to speak but no control over body or voice. Awoke with feeling of intense tingling from head to feet from the contact.” (Such an experience of the Light is one of the great and universal evidences of the actuality of the na Aumakua, whose other name is “The Light.” HRA L. DeV reported that when concentrating on the thought of a downpour of the Light after sending mana, he saw the white flood of it as if behind his eyelids. See details in Bulletin 49, page 7.)


KII POHAKU still is being commented on in letters, and suggestions have been made that we have plaster replicas of the original made up. A letter is being sent to the Australian Museum at Sydney to ask if more photos are available and from the rear as well. If these can be obtained, a copy could be made and molds for casting prepared to make duplications.


HRA E.M.B. writes, “Last night in a dry cleaning store I filled myself with mana and sent it to the girl in charge who was irritable and evidently tired. There were eight people in the line ahead of me and she was giving short, snappy replies. When the mana began to take effect on her she stopped for a second and looked around at me. Immediately she was in a jovial and patient mood. From now on, instead of waiting impatiently in lines, I shall send mana and bless.” (This is an excellent demonstration and a good lesson in Huna for us.)


ONE MORE DREAM was reported by HRA L.C.C. This time, “I seemed to be living on a farm and had to move away unexpectedly – did not know why we had to go or where we were going. Horses were used for the motive power. The only persons I recognized there were my father and mother – both passed on years ago. No one knew just what was going on – only that we had to get away. I was trying to get some shelves off the wall to take but my screwdriver was broken, as most of the tools seemed to be. In response to my waking question as to the meaning, my “George” told me that such conditions would come and remain for a time.” (A recent BSRA release discussed the break down of communications that could come as a not-too-remote possibility, and asked those interested in amateur short wave – or just interested – to write Mr. S.W. Green, Box 127, Bayfield, Colorado, who will explain now amateurs might help in time of such trouble.)


HRA E.P. writes, “I would like to join with the TMHG, not for myself, but for the good I can do for my fellow men. You see, if I need anything, I pray in the Huna way every hour on the hour for three days and I get what I want and ask for.” (She also gave details of telepathic contact healing for a neighbor suffering with headaches and dizziness resulting from a skull fracture, and a daughter with an eye condition. Both cases responded almost immediately. Keep up the good work, E. P.)


HRA H.J.S. of Detroit writes, “My Aunihipili has been very cooperative for the last six months or so. No matter what I am doing, ten minutes before the TMHG hour I am reminded by a strong flow of mana … it needs no coaxing now and the flow is accelerated during the prayer-action, which seems to indicate that more and more mana is required by the na Aumakua in these trying times to take care of needs. I already added a prayer for a protective wall several months ago for ourselves here at home and for the boys overseas. I was happy to see that you agree on this in reading the bulletins.


“A crippled fellow worker came to me one morning some weeks ago telling me that I had been ordered in a dream he had been given, to pray for him regarding his poor health and his wife and children who had deserted him. I took on this obligation at once and his health has improved remarkably while a reunion with his family seems on the way. He could not walk without a cane, but lately can walk a little without one. I never have seen the man so happy before.” (This is a rather remarkable report and will bear study. More power appears to be given if we use what we have in Service.)


INNER CIRCLE PRESS, (Mark Probert’s) announces that a new mimeo booklet, Excerpts from the Mark Probert Seances, 1950 Series, No. 1, is ready and to be had at $1.50 each. Copies of the Magic Bag, Part 1, as dictated by the inner circle spirit communicators, may be had at $2. Address is Inner Circle Press, 931 26th St., San Diego 2, Calif. (Much philosophical comment, many discussions of the kind bearing on etherians and flying saucers. Some answers to questions about Huna, but these conflicting with what we presently believe, as the statement that the aka or “shadowy body” is “the creative force.” Or this, “It is the covering or stifling of this force (mana?) that is called by your psychiatrists the ‘sub-‘ and ‘super-‘ conscious.” The opinions of the there-living are often of much interest, but seldom more to be taken as backed by unquestionable authority than statements by the here-living.)


HRA (Inactive) Dr. H. Crozier Leigh, wrote last year to a gentleman who forwarded a copy of the letter to the Study because it dealt with the use of bodily electrical force (our mana). As we have, on pages 1 to 3 of this bulletin, considered the Huna meaning of a part of the Lord’s Prayer, the information becomes particularly significant. I quote:


“A direct confirmation of the correctness of the original Lord’s Prayer by its magnetic measurement is some of the work done by two individuals of my acquaintance possessing powers of healing.” Our bodies are full of magnetic electricity which is picked up and measured by its wave length on a specially designed instrument made just for that purpose. The average body has from 110 to 118 units of magnetic electricity as its total capacity, but these two men, healers, have the unusual capacity of 240 and 250 units. Such high readings have been observed in only some twenty others.


“Healer No. 1 has a wave length of 240 units, and when he went into his actual healing procedure, that reading jumped to over 3,000 units. He used the Yogi word OHM, meaning GOD, and his flow was continuous throughout whatever time he needed.


“Healer No. 2 has a wave length of 250 units, and in his healing he also jumped to over 3,000 units, but his power was not continuous as was the case with healer No. 1. No. 2 used the Lord’s Prayer. When he started to recite it, his power jumped to 3,000 and over. But when he came to the words, ‘For thine is the kingdom, and the power and the glory,’ etc., his power immediately dropped back to 250 units, and remained there until he started a new prayer.


“Another feature occurred to me as unusual. I had healer No 2 use the word GOD instead of ‘Father’ and the results were the same. But when he used the words ‘Jesus Christ’ nothing happened and he remained at 250. This again offers proof of the point that Jesus, of himself, was nothing, but received power from his Father in Heaven.


“Measuring the patients being treated, I found their capacity had been stepped up by treatment. This added power remains in the body for from 30 to 45 minutes, cleaning up the parts below par.


COMMENT: It seems very possible that in the light of the tests described above, and in the further light thrown by Huna root words (in translating) that the Lord’s Prayer is much older than it is supposed to be, and came from an ancient Huna source. It is a code rather than a prayer, and can be used with thought taken at each line of the various steps in Huna prayer-actions.


The exciting point for our HRA experimental study is the chance that we have here a prayer-form similar to that physical form or ingredient which makes the ikon and the prayer bowl a center of power. The mantra may be another example of this magic form made ritualistically perfect to embody the mysterious “WORD” of which we read so much in the New Testament. Several HRAs have been working to try to reduce the mantra to workability in chanting and beat as well as tone and context. The element of the physical stimulus to activate the Aunihipili is well recognized, but over and above this there seems to be a permanent center of aka or aha thread connection established between certain groups of the na Aumakua through these means – with the na Aumakua other than the one of the individual. The na kahuna evidently had such contacts with the na Aumakua of the kind which preside over weather, sharks, and the like. They took great care in handing down their prayers in correct form. And the use of the wind prayer, after he had perhaps been introduced to the wind-controlling na Aumakua, worked for Dr. Emerson as it did for his kahuna teacher (as I related in SSBM).


I suggest that those who feel so inclined, experiment by making a chant or mantra of the Lord’s Prayer, and testing it to see what might be accomplished. Some specific healing request could be made and the ritual steps of the Huna prayer-action kept in mind to be “sparked” by the recalling of the significance in terms of Huna of each line of the prayer as spoken. Most of us have had our Aunihipili conditioned on this prayer, so we may have to guard against old thought habits repeating on us as we begin experimenting. I shall be most pleased to have your reports.



Three Questions

March 15, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.




Three questions have been asked recently in letters arriving at the Study or by HRAs calling on me. I feel that they are important and will be of interest to all of us. They have been of great interest to me as I have searched for the Huna answers to them.


How Can We Tell When We’re in Contact with the Aumakua?


This is in the same class with the question of how we can know that we are in contact with the Aunihipili. We may ask, in the same connection, how we know that we are in contact with our own self – the Auhane.


What we are after is an inner form of awareness of our own self or being, as an entity, or of the Aumakua or Aunihipili as entities or “selves.” In other words, we must, in some way, come to share that awareness which is peculiar to the other selves.


We share the awareness of the Aunihipili in most of our waking moments. It has the body and the senses to enable it to become aware of surroundings, sights, sounds, smells, movement, passage of time, and all those things. We share its memories and emotions. We enter its dreams and lay aside our own powers of rationalization while doing so. Perhaps in dreams we share most intimately the form of awareness which marks the Aunihipili, and in which higher reason is lacking – so that the genuine significance of impressions cannot be accurately determined, that determining process being our Auhane’s job.


To become aware of the Auhane as separate from the Aunihipili, we must become, as the sages of India put it, “a spectator without a spectacle,” at least for a few moments. We must refuse to pay attention to any of the sensory impressions offered by the Aunihipili, reject also memories, and watch to see of what we are then aware. We find it a thing hard to describe. It is awareness and that is about all we can say of it. The trouble is that unless it has something to be aware of, it does not function – seems to be a near-nothingness. But, given action, we see that it has the job of rationalizing all the sensory material presented by the Aunihipili. It judges and sorts memories to reach the correct judgment – a very important activity indeed, even if it appears so small in comparison with remembering and sensing with the bodily sense organs. The Auhane gives us a much better understanding of the real conditions around us than can the Aunihipili. The Aumakua, according to our best information, can give a knowledge of the TRUE reality of things and conditions, and sometimes we share the Aumakua form of awareness in what is called “realization” – in which we get a sensory impression such as that of white light which comes from no lamp or sun. We may sense perfect color with nothing before us to reflect the color, or perfect sound with no instrument to produce it.


As the Aunihipili controls all bodily sensations – having the organs of sight, hearing, etc, we cannot say that we, na Auhane, contact na Aumakua directly in “realization” where we become aware of perfect color, sound, or anything demanding the use of sensory organs to allow the awareness. The inescapable conclusion is (if we are to accept the three-self theory of Huna) that any awareness of the Aumakua MUST come via the Aunihipili, just as we must depend on the Aunihipili to make the telepathic contact with the Aumakua and to deliver our prayers and the mana to be used in changing the future to conform with our requests.


Very little is to be found in any religious or psychological literature, in any age, to tell us what we may feel if we become united with the Aumakua and aware of what it is aware. In the Yoga Aphorisms of Patanjali we find one of the rare attempts to describe the Aumakua. We read, “The soul is the Perceiver, is assuredly vision itself, pure and simple, unmodified, and looks “directly upon ideas.” In the New Testament we read, “God is love,” and in Huna the Aumakua and “gods” of its level of consciousness are symbolized as “LIGHT.” The Aunihipili is also the originator of all the emotions, and so, when we read of the ecstasy which is felt in moments of contact with the Aumakua, we can only be that much more certain that the Aunihipili is again the means through which the contact is made.


This dependence on the Aunihipili for so much, causes many HRAs to rebel hotly against Huna concepts at times. Many become enraged at the thought that they cannot pray directly to God as the very last word in Ultimate Being. They resent having to send prayers via the Aumakua or to have the prayers delivered even to the Aumakua through the indirection of the none-too-reliable Aunihipili. It is an incredible situation. It affronts one’s dignity and sense of personal importance. I would be only too happy to correct Huna on this point if I could, but the facts all continue to prove Huna correct. Whether we like it or not, we find that we actually are “our brother’s keeper” and he is ours, in so far as the Aunihipili and Auhane are concerned. We have to live with the Aunihipili and it seems to behoove us to stop complaining and settle down to train the Aunihipili and help it to grow. The very training we give it, by the same token, helps US to grow. If we na Auhane are ever to learn to become utterly trustworthy, as are the na Aumakua, we must begin by accepting the trust imposed on us when we were given the Aunihipili to teach restraint – to change from a greedy and savage animal to a man-in-the-making. We need all we can muster of love and will and resolution, of understanding and wisdom. We need faith in the verity of the Utterly Trustworthy Parental Spirit and in the fact that if we open the door to its help by inviting it to aid and guide us, it can and will do so. To become completely aware of the contact with it is of secondary importance. When we learn to serve, we will then be ready for the more advanced steps, whatever they are.


Why Does It Take So Long to Get Answers to Our Prayers?


This is a question that must have puzzled mankind from the day when prayer was first invented. Christianity answers by saying that it may not be “the will of God” or that we lack faith, or that we are sinful. Huna has an enlightening addition to offer in the implications of the root meanings of the word for patience, which is hoo`mana`wa`nui. The literal translation of the roots in the order given is, “to make mana for a space of time, to make it very large.”


The major need for patience as seen by the na kahuna, it is to be supposed, was in waiting for the prayer to be answered, meanwhile keeping on with the work of making mana and sending it to the na Aumakua until it was large enough in amount to be used to complete the building of the answer to the prayer.


It is evident that on the level of the Aumakua, time and space are not fixed and set – that they can be shortened or expanded before being let down to our level of being as physical facts or conditions. If this is the correct interpretation of Huna concepts, as I strongly incline to believe it is, the time taken for the changes to be made to provide the answer to prayers depends in large part on how hard and how often we work accumulating mana and sending it to the na Aumakua in repeating our prayers.


In Catholicism, where many things, such as the mass, are to be found (although not set forth in the New Testament), there is also to be found the teaching that when one is born he is provided with a Guardian Angel to be with him through life. This checks with the Aumakua of Huna. Later in life, when something is urgently needed in answer to prayer, the prayer is repeated over and over every hour of the day for up to nine days – the novena. Huna tells us the hidden meanings in these things. (Note the part played by these two things in the pages included in this bulletin to be sent to men in the armed services and to their loved ones who will pray for them.)


Can You Suggest the Best Way to Try to Get Guidance from the Aumakua?


This question, from the Huna point of view, involves us in several considerations. First, we have to remember that the future may have been crystallized for us well into the future. It may be knitted in with the futures of several other people. Also, events to come may be of such a nature that they cannot be changed altogether, especially if they relate to national or world conditions long in the making. We are safe to say that if the wiser Aumakua, looking into the future, sees something ahead that would make the granting of our prayers impossible or less than a help to us, the prayers will not be granted.


Guidance seems to come in two ways. First, circumstances come which push us into certain decisions and actions. Second, we get the flash or “hunch” that tells us what is best to do, and the feeling comes with it that this is Guidance.


We must always keep in mind the fact that the Aunihipili may have fixations or illogical and stubborn ideas of what should or should not be done, and we must watch with care to make sure that what we consider Guidance is not an idea pressed upon us by the Aunihipili. Or it may be that our Aunihipili has reacted to a form of hypnotic suggestion directed to us by some driving salesman who makes us think that our impulse to buy the house he offers to sell is Guidance.


The best method seems to be to try to solve our problems for ourselves. Pray for Guidance, turn the problem over and over in your mind day by day if time allows, and do all that can be done to see the way to proceed. Keep an open mind. Keep alert and expectant of Guidance flashes. Practice relaxing physically and mentally once a day to watch for and invite Guidance in the form of flashes sent via the Aunihipili. Do not relax too far mentally. Watchful waiting is the needed attitude. Keep a gentle and coaxing, but firm hand on the Aunihipili. Bring it back to the matter in hand if it slides away. Talk to it and ask it what it has received or can get on the problem. Watch with care what it pushes up to you by way of thoughts and symbols or pictures. Sleep over what may suddenly seem to be the full, complete and brilliantly correct answer to the problem. It may be nothing more than a sales talk from the Aunihipili for what it desires or what it wishes to avoid. Try imagining yourself as having followed this flash, then live out a few major aspects or details of the situation as it would be should you obey the hunch. If you watch carefully, you will discover in this projected living several things not as expected or not to your liking. If that is so, try afresh. If not, the flash may have been genuine Guidance.


PALE`OPUA is a word well worth study. Its general meaning is given in the Andrews Dictionary as, “to pardon one’s offenses, as the priest in former times by offering a sacrifice.” The specific or hidden root meaning is most enlightening. Pale has the meaning of a covering to veil or hide something. (Fixations? Guilt complexes?) It also has the meaning of “making void, as a law; to render useless; to stand in the way and to hinder.” (The fixation hinders or stands in the way. It “blocks the path” in Huna terms. It must be uncovered and brought to light in order to make it void or inactive.) The root word opua means, “something hanging in clusters or existing in clusters.” This would make no sense at all if we did not already now that with the na kahuna the symbol of the “cluster” was that of a cluster of thought-forms making up an idea, in this case a hindering and hidden idea composing a fixation. We see here another of the many evidences tending to prove the fact that the na kahuna of old knew the part played by fixations held by the Aunihipili and that they took steps to remove these as the major part of the rite of pardoning one’s offenses. Nothing in the word pale`opua suggests anything by way of a sacrifice. That is part of the contamination which the ancient Huna system suffered.




The next six pages are in the form of an open letter to men in the armed services and their loved ones who may also wish to know the most effective way in which to pray. This is part of the WALL OF PROTECTION project and service being undertaken by us as HRAs. After several attempts, I succeeded in writing these instructions and the simple explanations to go with them. As most of those addressed have Christian backgrounds, I have used that angle of approach in so far as was possible. However, no man’s beliefs will be deeply offended I am sure.


HRA A.F. wrote of hearing Lowell Thomas tell on the radio the story of “a woman in Detroit who has 21 little soldier figures in a lighted window, beside a miniature church. It seems her 20-year old son, Roy, in Korea, was wounded; then he wrote her to put a light in a window and pray for him so he wouldn’t be hurt again. She did, and wrote him. He read her letter to his buddies and first one, then another, asked Roy if his mother could do the same for him, until now there are 21 little images, each with a name on its feet.”


I believe that a great many boys will be only too happy to know that we are praying for them. Many may understand and follow the directions for prayer in the letter. The same thing applies to their loved ones at home. If possible, will you send the letter to one whom it may help? 6¢ will take it and a page from you to Korea. There are extras here at the Study to replace ones sent out, or many extras to be had for the asking if they can be used. May this work turn out to be a real Service on our parts and help fill a need in young men who may be uncertain which way to turn.



Letter Bulletin

April 1, 1951



For Huna Research Associates


Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.

From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.




This is a “letter bulletin” to a large extent, even if only a few of your letters can be used in our limited space. I have on hand, with special parts marked with my red pencil, enough letter material to make a book of excellent comments on Huna, on experiments with its use and with reports on healing attempts and results. Personal experiences which would be fascinating reading, have reluctantly been put aside because they do not bear directly on our testing of Huna as a philosophy and as a set of methods not yet fully understood.


It would be a pleasure to be able to give the full name and address of the writer of each letter and to tell interesting things about him or her, but, I am very sorry to have to say, in an organization such as ours, we attract a certain number of inconsiderate individuals who inevitably take advantage of others. I will not go into this further, but am sure that the majority of the HRAs – who are more than considerate in every way – will understand.


THE “WALL OF PROTECTION” project was begun right after Christmas when TMHG prayer actions were requested for fighting men and their loved ones who could be hurt badly by the consequences of battle wounds, capture or death.


Most of the men were still in training. Some, as fliers, were exposed to additional training dangers. One young HRA, son of my very good friend HRA H.C., of California, arrived in Korea some time ago. He has an exceptional background and understands Huna better than will most young men in the Services. His is the first letter from the battle zones and is of much interest because it shows deep thoughtfulness and gives us such a reaction to our prayer work as we dream of having. Here are parts of the letter.


LETTER from HRA Bill C. “Dad passes on all the bulletins to me and I am getting caught up on what I missed last Fall. But, over here, it is quite hard to do any serious thinking. Hard to concentrate on any one thing when the tent has ten other noisy men in it, and a couple of radios. The idea of the Wall of Protection around a person is intriguing.


I’ve felt a time or two since I’ve been here, that something more than my usual fool’s luck was keeping me from harm. Wish I had the space here to put down some of my ideas on the relativity of right and wrong: what may be right to us is a perfectly natural wrong to one so taught. The differences in social structures and moral character between the ancient Hawaiians and ourselves will bear this out. But would this have any influence on the higher logics of the na Aumakua, or not? One would think not, but how could one tell?


Please, no answer is requested. Just keep up the good work.”


(The Open Letter was sent to Bill with the request that he pass it around and get us a reaction from the other lads if possible. More will be said in later bulletins about this.) (Date line was March 13th at Kumchon. Cigbo was so royally remembered that he has been meowing excited bugle calls in his box and purring, “Forhead march!”)


You may not have seen in the papers an AP dispatch of March 17th from Korea telling how seven rifle bullets struck Cpl. Samuel Brockes without injuring him when he ran from a tank to cover in a rice paddy. Bullets struck four times on his shovel, once on his canteen, once on an ammunition clip and once on his helmet. “I’m sitting on God’s right hand,” he remarked. Evidently he believes in prayer – and with very good reason, indeed. (I am greatly encouraged by the response to the Open Letter already, even though the time has been too short for a full response. Our “Wall ” work may turn out to be a great Service if enough of the men can understand the simple version of Huna given in the instructions for making the Huna-type prayer.)




The Kii Pohaku’s back was revealed in a picture obtained at the big Sydney, Australia museum through the kindness of Mr. McCarthy, part of whose article was quoted in the Birthday Bulletin when the Kiipicture was sent out. HRA S.L., advanced student and good friend, is responsible for the new picture and for a letter of details about the little stone image and similar ones – the latter illustrated by clever little pen sketches.


Nothing very new was added to the little known already of the image, but the letter says, “Mr. McCarthy is of the opinion that the curved (‘J’ shaped) nose is not curved at all, but that the curve seen is the mouth and that the nose is straight. The round hole below the nose is on the figure’s chin …. Whilst discussing it with Mr. McCarthy, he pointed out what he had not seen before, (presumably in the pictures and not on the actual image) and that was that the figure appeared to be a central figure with a figure sitting on either side. If you look carefully on either side you will see hips, legs, etc. If this is so, it would give the trinity, which might be of some significance. Mr. McCarthy also informed me that there [is] a very much better stone in the Chicago Natural History Museum, and a similar one in the British Museum.”


In the article accompanying the pictures (taken from a museum publication), it is suggested that this class of images had been used in crude [mortar] and pestle sets for grinding small things like earth pigments in lumps. The conjecture was made that the umbilicus was so large, deep and prominent because it had been ground out by long use. In my own scant study of the umbilical significance, I found in Werner Wolff’s book on Easter Island (Island of Death and recently reviewed in a bulletin) the picture of a small image carved from wood and with a similar large hole in front. In addition, there were photos of the backs of stone images and of natives painted for ceremonial observances. On the backs are large circles which would be about opposite in position to the umbilical holes. The circles on the back are part of other figures and in the painted back of the live person, there are three circles, one large and two smaller standing below and at the sides. I still strongly favor the idea that the symbolic cord to carry mana lay behind the carvings, with the outer significance of the cord connecting each individual with his line of ancestors.


The carvings on the back of the Kii include a set of three circles made of spiral lines and placed one above a belt line and two at the sides below. Weathering makes one indistinct at the lower left. A few other carved lines appear, the significance of which can only be guessed. Any HRA wishing to try to reproduce the image may have the illustrations on loan. Owing to very different lighting, the front of the image appears [to be] lacking the lower triangle of the reproduction we used for the bulletin.


In a March letter, HRA Charles Kenn sent a newspaper clipping with a photographic reproduction of a large stone recently given close study in Hawaii. On it are carved lines which were chalked for the picture-taking and which seem to resemble in many ways the odd carvings found in Easter Island and other parts of the Pacific. It begins to look to me as if the early Polynesians had come earlier, spread farther, and traveled more extensively in both Atlantic and Pacific than has been supposed. The evidence accumulating to show that they possessed a form of writing resembling that of early Egypt, makes one wonder whether or not the Polynesians were in the South Pacific a very long time – thus accounting for the loss of the use of the writing in later times. (Except, perhaps, in Easter Island.)


Charles continues his careful study of all things Hawaiian, and material for books continues to accumulate in his hands. He gives in his letters to me much information on language roots and word meanings, frequently pointing out meanings in other Polynesian dialects which may add to the meanings of the Hawaiian dictionaries or correct them. In this work, he has often the assistance of older and very learned Hawaiian scholars. Constant thanks are due in this direction from us all.


OF THE KII POHAKU, HRA Mrs. S.D.B. writes, “I don’t know for sure, but somehow little Kii Pohaku is a very good physical stimulus for me – her droll eyes and odd little smile give me such a friendly feeling. Difficult to explain. Things are looking up. Our problems are working out – thanks to you, really. The bulletins are of increasing value to me personally, and your Open Letter is most remarkable! How did you do it? Little Johnny was thrilled by the lucky piece Cigbo sent him on his birthday, and rock throwing being what it is, he has had almost daily reason for following Cigbo’s instructions to turn the lucky piece over in his pocket and recite the saving magic formula of, ‘Meadow to all that,’ when the going gets tough.” (My little friend, Johnny, with the inward sight of childhood, knows Cigbo to be very real. He visited me recently and asked at once to see Cigbo. I got down the cigar box, palmed Cigbo’s tiny bell, and we opened the box lid. It happened to be one of Cigbo’s very busy and invisible days as his box was empty except for his tinseled paper nest and silver dollar nest egg. Each time the lid was closed, he could be heard – if one placed a small ear on the top of the box – scratching industriously and tinkling his tiny bell. In passing, I may say that I hardly know whether Cigbo is more real to Johnny or to me. HRA S.A.P. warned me in a letter from New Jersey that even a thought-form Cigbo might become very real on the aka level of things, a delightful idea to contemplate.)




Speaking of images, we tend to associate those cut from stone with the earliest civilizations, but it is quite possible that at the time stone images were being made in one part of the world, races in other parts had already advanced to the making of pottery images. In a recent article in the Los Angeles Times, Lowell Harmer tells how a German, Waldemar Julsrud, long resident in Mexico, has for several years been instrumental in uncovering, at Acambaro, thousands of pottery figurines of men, familiar animals, and DINOSAURS – the kind with the very long neck and tail, and the kind with the great spinal plates as well as a kind shown with the body of a man in either side of its massive jaws. Men are depicted attacking the great beasts. In addition there are skulls and bones of “ape like men” and a number of large pottery masks depicting human faces NOT “ape-like” at all.


Large, straight noses are shown on the faces of the masks. The eyes are not Mongoloid and the mouths not Negroid. A striking characteristic, however, and one which ties them to the Easter Island images, is to be found in the big long ears. One of the pottery figures shown in the illustrations for the article is that of a man seated on the ground and with elbows on knees and fists under chin. The umbilicus is almost as large and out of proportion as in our Kii or the old wooden image from Easter Island. There is a round hat with a band and a circle in the front. Arms and ankles have decorative bands around them. The ears are very large and long. The large triangle, point down, shown in the picture of our Kii, is well duplicated to give the body of the sitting figure a broad-pointed end.


These thousands of assorted figurines and masks were found just a few feet below the present ground level and with roughly squared stones supposed to have been used in building. Mr. Julsrud runs a hardware store in the neighborhood and hires a Mexican and his son to do the digging. A number of pits have been opened and the author of the article watched seven assorted figurines unearthed while there. The amazing discovery has such revolutionary implications that the authorities on anthropological matters have so far hesitated to cast more than a few glances in this direction. If the early pottery makers reproduced animals which they observed in life about them, as all primitive races presently known have done, there is no escape from the conclusion that men lived as early as the age of the dinosaur. They must have seen them in the flesh and not just in skeletal remains, as we have done.


The dinosaurs, judging by the geological age of the strata in which their bones have been found, lived a hundred million years ago while, according to various calculations, man has been known on earth only for one-half of one paltry million years. Two feeble efforts have been made to discredit this amazing discovery and the conclusions to which it leads. One is the accusation that perhaps the discoverer has great wealth and has been able to spend vast sums having the figurines made, aged and planted – which the situation itself proves to be impossible. The second excuse, and one more popular, is that in this part of the world the dinosaurs might have escaped extinction for 99½ millions years after the rest of their kind had vanished from the earth.


If the great age of these figurines is heavily discounted, it will still give us time to include in its span the risings and sinkings of the fabled Mu and Atlantean continents. It would allow for several glacial periods, and for “Worlds In Collision” types of disasters in which brushes with meteors may have caused vast changes in the earth structure and climate (such as Ignatius Donnelly described and went far to prove in his 1884 book, Ragnarok, the Age of Fire and Gravel, and which he wrote after his classical book giving the proofs of the existence of an Atlantean center from which spread advanced civilization).


In the light of such vast additions to the life span of mankind, our study of Huna origins becomes greatly expanded. The puzzling elements in Huna now suggest combinations of lunar, stellar and solar cults. Given this much greater antiquity, we may be allowed to guess that the original Huna system came down to us in such a way that it absorbed elements from the various cults and cultures. Conversely, by discarding these elements, we may get to the pure Huna eventually.




Knowing how fascinating Donnelly’s RAGNABOK has been to me and to a number of HRAs, I am going to declare a slight holiday from Huna, as such, for the moment and pass on some of the fascinating facts and speculations furnished by this old but brilliant study which has not yet been accepted by reluctant “science,” but which has not yet been replaced or refuted in large measure.


Donnelly became suspicious of the theory that in the ice ages the boulders, non-rounded rocks, gravel and clay, had been deposited by melting ice or floating icebergs melting in shallow seas supposed to have covered presently very high and dry lands. He visited the ends of glaciers in various parts of the world and found that in melting, they deposited little or no clay. The rocks they dropped were usually rounded and were seldom marked with grooves. On the other hand, the great “drift” deposits covering half the earth were composed of clay, irregular rocks tending to triangular corners, and usually bearing grooves.


From legends gathered from many races, he pieced together the story of a great catastrophe in ancient times which had, with each race, the same general details of a happening which had all the earmarks of a comet side-swiping the earth.

The head of the comet struck the Great Lakes, indenting the ground surface so that at the lak

e bottoms the same strata are found one on top of the other as away from the lakes. The vast holes were just pushed into the earth by the impact. What became of the head of the comet which made the holes, is uncertain as the holes were left as empty as the great meteor crater in Arizona. The holes later filled with water and some surface wash.


The vast tail of the comet was composed of boulders, irregularly shaped rocks, gravel and clay, the latter being fine dust that made clay when compacted by water. There was great heat caused as the tail of the comet swept across the upturned side of the world and the “drift” materials were deposited with strange snowdrift-like formations over mountains and plains and seas, covering the eastern half of the Americas and the western half of Europe and lands in line to the south. (In parts of Ohio, he relates, at a depth of over a hundred feet, when a well was dug down through the great layer of “drift,” a clay figure of a human form was discovered, proving that the drift had covered a plain where men had lived.)


The legends all tell of the poisonous gases and the heat that struck suddenly, of people taking shelter in caves. Of the impact breaking the trap-rocks and allowing internal fire and lava to burst forth. The heat turned vast quantities of water to steam and the sky was darkened. While the earth was cleft open and lands rose and fell, deluges of rain came down. The reactions in the atmosphere and perhaps of the tilted poles of earth, brought the cold and the vast fields of ice. Very few on the stricken side of the earth were able to survive, and these mostly in high places near the tropics.


Wells put down in the Mississippi Valley indicate that there may have been successive drift deposits. Above a coin found at a depth of 114 feet were the following: Soil, 2 feet, mottled clay, 18 feet, bright-green clay, 8 feet, hard purplish clay, 8 feet, dark vegetable matter, 4 feet, blue clay, 44 feet, yellow clay, 17 feet, soil, 3 feet. (There is much more, but this will suffice to outline the theory.)




This is the title of a beautifully printed little book by HRA Lawrence E. Gaylor of Nevada. The front page inscription reads, “To Max Freedom Long with every best wish for the Huna Research Associates.” So you see, it’s for all of us. Here is a bit from page 15:



Be to thyself

What the world

Needs from you;

Reflect the Divine

Like the grey skies

Or blue.

Then wilt thy progress

In life be begun;

Then shalt thou discover

Thy place in the sun;

Then shalt thy hands

The infinity seize,

Like the rivers and the mountains,

The earth and the trees.


HRA Rev. Dr. HJJ of Illinois, gently chides me for certain of my attitudes. He writes, ” … and from different angles, the same object appears to be different. Truth is somewhat on the same order. That is why we have so many cults. Each person presents the Truth as it appears to him. Each may present a different angle of Truth, but that does not mean that one is right and the other wrong. I mention this because I see you are making the mistake of taking it for granted that all these others are mistaken and that Huna is the whole thing. Each one has some good and it is that good that we must try to recognize. Various teachings may fail to get results for you, but they may get results for others,.” I stand corrected and readily agree that a sincere presentation by a sincere person, regardless of the advocated doctrine, carries value. My quarrel is with the commercialism – to call it by a mild name – which prompts wolves in sheep’s clothing to promise to ……. but need I say more?


HRA L.Z.A., good student and a writer whose fiction many of us enjoy, comments in a recent letter, “I continue to find the bulletins most inspiring – look forward to them eagerly each two weeks. I had rather an interesting demonstration of the power of low mana the other day. My mother was quite ill with the flu, very weak. We wanted to move her and bathe her, but since my sister and I had both strained our backs doing this, we did not know how we were going to carry out the project. So I said, ‘I’m going to give you a charge of mana.’ I then stood in front of her – she was sitting in a chair – went through some breathing exercises which I have found best for raising my vibrations, for a few minutes, then went over and placed my hands on her knees. I commanded the low mana to enter her body, and said, ‘Now you are charged with mana.’ I left the room to prepare the bath. What was my surprise, a moment later, to see her enter the bathroom almost on my heels. I asked if she got up by herself and she said, ‘Yes.’ I asked her how she felt when she did it and she said, ‘I just felt strong enough to get up.’ I might say that, before this, for several days she had not been able to lift herself at all from a chair without help. It had taken two of us, one on each arm. Neither could she walk. Yet, with the charge of mana, she did both very easily. The ‘charge’ seemed to last at least until the bathing was finished and she returned to bed and fell asleep. How much longer it may have lasted, I cannot tell.”


(With the letter came also a number of sheets representing a considerable labor of love. The sheets contained a very excellent digest of the beliefs and customs of the Plateau Indians and makes available to me ‘important materials for study’ and comparison – materials which in my crowded days I would not have had time to hunt down and put in order for myself.




This comes from HRA Mrs. R.M. “I have tried to write you, but somehow found it hard to put into words all my thanks to you (and TMHG) for the help with R. His periods of loss of control, etc., have entirely stopped. For over a month now there have been no attacks. He isn’t entirely well, but the other things are minor, and now he is really on the road to health again. I believe your prayers and telepathic treatments have been successful. Will you thank for me all those who have helped so generously?




News averages much more encouraging. Thanks to all of you who have sent in dreams and the reply of “George” when, upon awakening, he was asked what the dreams meant. HRA Mrs. C.L. writes, “I was standing in a park … A man dressed in grey, with a grey fedora, suddenly appeared and said to me, ‘If we can get through these years to come, there will not be another disaster until the seventies. I awoke and asked ‘George’ to let me have the meaning of ‘these years to come.’ The answer was – ‘the next two or three years.’ He gave me also the understanding that the formality of signing a peace with the North Koreans will not be effected, but that a cessation of fire will materialize.”


The communicating spirits of the Mark Probert seances, as reported in a BSRA release just in from HRA Meade Layne at San Diego, shows the same trend. Whereas, earlier in the Korean War period, the spirits predicted very serious troubles soon to come, they now say that world conditions are much improved and the outlook is for no major outbreak in the near future. Let’s work harder than ever on our prayer actions for world peace, both in and out of the usual TMHG periods. Few as we are in number, it may just be that the mana-power we keep sending to the na Aumakua may be the deciding factor amidst a world of men and women praying in the many ways for the coming of peace.

(Keep your dreams coming in, please.)




GUIDANCE often comes when we have asked for it and then have let go and are mechanically doing something – the mind not engaged and so left open for “George” to pass on to us the Guidance received from the na Aumakua. This was the experience of HRA C.E. in Atlanta this month. She had asked repeatedly for Guidance in finding a proper house to buy for a home. She relates, ” … I was just idling and a strong thought suddenly came that we belonged in the West end as though someone else was speaking through me. I asked my husband to get the afternoon off on the third day so we could go to find the house and buy it. We saw the house, just what I had asked for even to big front and back yards and trees and arranged so that we could make part of it into a rental.”


THE ESP EXERCISES WITH THE LITTLE BOXES (described in Bulletin 7), are being tried out in a small new group led by HRA Mrs. R.L.S., who made a wonderful recovery through the use of Huna earlier this year. She writes, “Are the box exercises only for ESP development, or for something in addition?” The thing “in addition” is a gradual development of direct acquaintance with the Aunihipili as a separate entity and an individual well worth one’s understanding, love, and patient training. I have never been able to put into words the thing I have come to sense and to be aware of in my own “George.” (He is “Big Max” to me because he runs the body which I share as a permanent guest. “I-Max” is my Aumakua, and I contact him better when I call for him that way, but I-Maxine is always there also, and I am constantly saying, “Thank you Father. Thank you Mother.” when the thrilling news comes of answered requests for help for friends in the TMHG or elsewhere.)


The six little similar cardboard boxes, each with a trinket inside and out of sight, are often placed on a stand in my bedroom for weeks at a time. Night or morning, as time and inclination allows, I mix the boxes, and say cheerfully, “Well, Big Max, how are you working today? Let’s see what you can do with the boxes.” Then we select a box, look at it or just hold the fingers of one hand near it, and wait to see if the aka machinery is functioning and the impression comes of the trinket inside. We laugh and joke and have fun over the successes and also the mistakes. I can’t quite describe the relation that has developed, the mutual awareness and feeling that each of us has rights, desires, privileges, dislikes, etc,


GOOD NEWS OF GREGG’S PROGRESS keeps being sent by his mother, HRA N.B. The down swings become less and the up swings greater. On March 16th she wrote, “Be thrilled – Gregg has had a marvelous week.” And I was thrilled, and want you all to share my happiness. Keep working for him. Aside from all personal feelings for the young man, he is our major test case in the field of sanity. There is contact two or three times a week through his mother and father, both of whom understand exceptionally well the Huna theories and methods.


UNEXPECTED RESULTS were reported by HRA Mrs. J.W.H. On March 8th she wrote from Chicago, “This is my first letter since I received my set of the bulletins. Since beginning my study of them I have become able to see out of my right eye, which I had not seen out of for twenty-six years. I desire to be a great healer and to be able to do worthwhile service for the world (her “map” to go into the TMHG). I am constantly being surprised and delighted by letters telling of healing that has come to someone after reading about Huna in my book or after reading some of the bulletins. It would seem that with the sudden grasping of the facts of the na Aumakua, the door swings silently open for help to be given. Perhaps some experience such as this was behind the statement made long ago, “You shall know the truth, and it shall set you free.”


A LETTER TO CIGBO came on March 11th from one of his “estra good” friends, “Uncle” HRA L.K., who lives in Colorado. He wrote, “And speaking of a Huna Research Center, I note with interest that boss mentioned in the bullingtons that he was unable to find anything sub-urban yet, and had about given it up, at least for the present. As and when my finances permit, I would like to help boss to aquire a real Research Center, a laboratory where gifted HRAs could go and stay as they had time, and where they could exchange ideas and experiment and promote the work perhaps faster than can be done by isolated individuals. A place that is quiet and peaceful, and where those who are interested can dig into Huna from every angle, tooth and nail and with no holds barred.” Cigbo (to say nothing of “boss”) requests very special prayer actions for HRA L.K. and his swift and great success in his subdividing and building projects.


SPIRIT ATTACKS are all too real at times. HRA G.W.P. writes of his difficulties, ” … not knowing what to do regarding the spirit activities, I asked for protection at the time (a time described in an earlier letter in which physical manifestations of the bedding-snatching variety were reported). While there has not been any more action of any kind, there are times when a feeling pervades that they are near. At these times, even the cat won’t stay, preferring to go to the hen house.” (The sovereign remedy in such cases is to refuse to become frightened, to take it easy and make a call to the Aumakua for protection.)





Dear Friend,

For three years, my friends and I have been experimenting with the methods of prayer found in a recently rediscovered and very ancient system of thought, belief and practice which had no name, but was always spoken of by the initiates who knew it, as “THE SECRET”. The system was based on religious knowledge and psychology. It appears to be the “Strong meat” which Jesus reportedly reserved for his disciples – a secret lore covering the ways of getting miraculous healing results through a certain method of making and delivering prayers.


This letter is for our fighting men and their loved ones. It is to explain in the fewest possible words just how to use the new prayer methods. It is to teach the man endangered in war to pray in the best possible manner for protection from all forms of danger. It is to teach the loved ones at home how to pray for the safety of the ones at the front or on the sea or in the air.


The customary methods of making prayers need not be changed. What they need is to have a few things added to methods now in use. We all know of the miraculous answers to prayer recorded in World Wars I and II. There can be no question about the protection that can be called down by prayer. All that need concern us is the matter of being more CERTAIN that the prayer will get the desired results.


While the ancient system of which I speak was not a part of Christianity – because it was developed and lost long before Jesus lived and taught – there is so much of it thinly hidden in Christian teachings that this presentation can best be made in terms of the New Testament. Of course, it can be applied by people of any faith.  Its inner and secret teachings may be found in all great religions if one knows what to look for.


(For those who remain behind while a loved one goes to fight for our liberties, a full account of the ancient system may be found in my book, SECRET SCIENCE BEHIND MIRACLES, should more complete information be desired.)


I think that most of you who are new to “THE SECRET” will find little difficulty in understanding the fact that “As above, so below” applies to the trinity of God in the highest reaches of conscious being, the “Three In One”, and, on the other hand., to us who are “created in His own likeness” on the human levels of consciousness. Man is made up of three “selves”, the conscious mind self, the subconscious mind self and a Superconscious Mind Self which we know as the Guardian Angel, of which every man, woman and child, without exception, has one. Modern psychology recognizes the first two selves, but is still puzzling over the third because it is not something to be taken into the laboratory.


The Guardian Angel or Aumakua, is much older and wiser than the other two selves, being able to see and shape the future. All three selves are going through the school of life. We might say that the subconscious is in the grade school, the conscious self in high school and the Aumakua in college. Jesus spoke of the Aumakua as the “Father” and of himself as the “Son”. This was a veiling of the secret lore and has not been clearly understood until now. Jesus taught, “The Father and I are one.” He disclosed the fact that all the miracles which he performed were made possible by the action of the Father. The secret of why and how was given only to the disciples. Jesus also taught that all prayers to the Highest Being in the Universe, GOD, must be sent through the Father, or in the name of Jesus as ONE WITH THE FATHER, which amounted to the same thing. What I wish to tell you is that in the “SECRET” we have found the how and why of this. We cannot pray directly to Ultimate God, whose very nature is beyond our comprehension, so we must send our prayers to our Aumakua and depend on its greater wisdom to know how to forward them on to the next higher levels of Beings when necessary. (Yes, there are many levels of conscious Beings between the Aumakua and Ultimate God, and all are triune in their nature. But, because these are quite beyond the reach or comprehension of men, Jesus had little to say of them. He knew that in so far as men were concerned, the thing of greatest importance was that they learn to know and to work with the “Father” Aumakua.)


That covers the first point in the new way of making prayers. We pray to God as usual but address our prayers to Him through our own Guardian Angel. One may pray to God in the customary way, asking things in the name of Jesus, or one may address the prayers to the Guardian Angel asking that they be handed on to any other Higher Being if necessary. It makes little difference to whom our prayers are addressed for the simple reason that all prayers automatically go to the Guardian Angel or Superconscious Self.


The reason for this is that all prayer is sent by telepathy and that the Guardian Angel of each of us is the only one tuned in to pick up our telepathic prayer message. In the Bible we read of the “silver cord”. This is invisible to ordinary sight but people gifted with psychic sight have often seen silvery cords leading away from the body of a friend. Not only are we naturally tied to our Guardian Angel with a strong and unbreakable cord of this kind, but we are tied to loved ones and close friends in a similar way. The threads or cords carry our mental pictures like the wires of a telegraph, our vital force acting as the electricity needed in the process.



In recent years many experiments have been made with telepathy. It has been proven to be a fact at several universities. But a strange thing was observed from the first. Words, which are vocal symbols of things or thoughts, are far more difficult to send telepathically than mental pictures of things or conditions. The eye is the oldest and most highly developed organ of the senses and it seems to play the major part in this matter. And, this being a fact, as all books on telepathy tell us, our prayers are best sent as mental pictures. In other words, one prays best if one holds before his mind’s eye a picture of the condition which is desired to be brought about by the Guardian Angel.


For example, one might pray, “Heavenly Father – Guardian Angel – this is the condition I ask that you bring about in the future. It is a condition in which, day and night, in battle and out, I am surrounded by your protection as by a WALL OF LIGHT AND MIGHTY INVISIBLE AND INVINCIBLE PROTECTIVE POWER.”


We do not need to tell the Guardian Angel how to bring about this condition of protection under all circumstances, for it is older and vastly wiser. It knows. But in saying the words we may select to describe the circumstance and the way the protection is given, we help OURSELVES make a complete and detailed MENTAL PICTURE of what we desire and, even as we say our prayer, aloud or silently, we send that picture telepathically through the intervening space, large or small, to the Guardian Angel Self who hovers directly over us at all moments of danger, protecting and directing in a way hard for us to sense, but that is effective to the last degree.


One may picture the Guardian Angel as a shining human form standing above one with arms outstretched in protection, and with the WALL of protective Light and Power falling all around one as a cone. No matter how this is pictured, it carries the telepathic message of what is being asked in the prayer.


On the other hand, one must take great pains NOT to let fear or anxiety cause one to make during prayer a picture of the condition which may be feared, such as death, being wounded or otherwise injured. This is because of a law which we do not understand because it seems contrary to the loving action of a Guardian Angel to allow such a picture to form as a reality in the conditions of the individual’s future. It is enough to say, in this short exposition of the “SECRET”, that each human being has been given the priceless gift of FREE WILL. He is allowed to decide for himself what he will or will not do, and is thus enabled to learn by experience. The Guardian Angels are bound under this law NOT to interfere and to keep hands off of the Aunihipili and the Auhane UNLESS their help and guidance and protection is asked for through prayer.


Because of this FREE WILL, which is ours by divine edict, we, as men, blunder along and learn the hard way. We make wars on our fellow men, and often wonder why God allows such things. Knowing of the LAW of FREE WILL, we have the answer to the question.


However, all life is growth, and at some point in his growth, each human being makes the discovery that there is a HIGHER BEING above him which is wiser, kinder, more loving and more powerful, also that it can be appealed to in prayer and that, when invited to take a part in his life, can and will do so in a way that seems no less than miraculous.


One is “converted” in terms of Christianity, when one becomes aware of the actuality of the Higher Beings and their yearning love. Often the contrast between his acts and those of the loving and utterly trustworthy Guardian Angel – and even higher Beings – is so great that there follows a strong “conviction of sin” and a turn into better ways. SALVATION comes from the fact of knowing of the Guardian Angel and working with it – in this way giving all three of the triune SELVES the rightful share in living the life of the individual: Change the words Guardian Angel to the words Jesus the Christ and Savior, and you will see how this fits into all Christian teachings.


When one is caught in the wars and other desperate situations brought about by ourselves because we have used FREE WILL blindly, the “REDEMPTION” comes through the facts that Jesus taught and which the more ancient “SECRET” contained. This teaching is that only when we become aware of the Aumakua – the Superconscious, the Guardian Angel, the Christ-in-us – and begin to work with it and under its guidance, do we progress as individuals and as nations.


It makes little difference who is right and who [is] wrong when a man is caught in the blind struggle of FREE WILL war and forced to fight – to kill or be killed. All that counts in terms of growth and real progress is that the Higher Beings be recognized and the door opened by prayer to invite them to take their just parts in our lives. It may safely be left to them to adjust the entire matter of right and wrong in war – which is, in any event, something the fighting man is helpless to do anything about. One lives as kindly and humane a life as is possible while confidently leaving it to Higher Powers to adjust the spiritual values of right and wrong. On all the lower levels of life the strong devour the weak. It cannot be helped. But when we tie ourselves back, which is the literal meaning of the word “religion” to the higher levels and part of our triune being, we come under the new dispensation where love and kindness hold sway in vaster worlds.


We have seen how the prayer is to be delivered telepathically to the Guardian Self. Now we must consider a very vital matter, the vital force or electrical life energy which is the driving force behind the whole mechanism of prayer and its answer.


In former years we did not know why hands were laid on those who were to be healed or who were being blessed. We did not know what the “virtue” was that left Jesus when the woman touched his robe and was healed – the “virtue” that he actually felt leave his body. Now, thanks to modern research and to the “SECRET”, we know that it was electro-vital force. We know that this force must be present and be put to use in every act of thinking, picturing and forming plans – even in remembering and dreaming. It is a force which is used by each of the three selves of man, but it is manufactured by the Aunihipili in the body, that being one of its jobs. The conscious mind self draws on this supply of vital force to get what it needs for thinking, which is, primarily, its job. And now comes something of great importance. If the Superconscious Self (Guardian Angel) is to have sufficient power to mold future conditions and to do actual protective work of a miraculous nature in response to prayers, IT ALSO MUST BE SUPPLIED WITH A GOODLY AMOUNT OF THE ELECTRO-VITAL FORCE.


Because we cannot see the Guardian Angel and because it uses a wisdom and skill which we have still to come to know and possess, we have overlooked the need for its part of the vital force drawn from the lower and denser levels of physical living. In modern Psychic Science we have excellent evidence that this is a fact, and in the “SECRET” we have much information., the most important point of which is that the vital force in the hands of the Guardian Angels can make instant changes in physical matter. Instant healing of a broken bone is an example. The broken parts of the actual bone are changed and put back in the former condition. In miracles of healing where parts of the body are changed or restored, it is the same. Always, it is actual physical matter instantly turned to nothing and as often returned to some better original state. In Psychic Science our great investigators have observed under the strictest test conditions the passage of living animals and men through walls. They have seen metal and stone objects, ice, flowers and insects – endless things – changed to an invisible form and returned to the natural form, usually after being transported from other places and passed through closed doors or walls. (Over a hundred famous men have testified to these things, but because they could not be explained, we have heard little of them in schools or journals. However, all good libraries can furnish pages of testimony in scientific verification of the phenomena.)


In Spiritualistic seances under test conditions, scientific studies have shown that so much vital force was taken from the living for this work of changing solid or living objects, that the members of the circle and the medium were often left nearly exhausted at the end of the sitting. If the training you have had makes you doubt what is being related, that is of little consequence. The important thing which is to be gotten across is the basic fact that if enough vital force is not available to the Guardian Angel, it cannot make changes in the matter on the physical level or shape circumstances except by very slow stages – as vital force can be obtained little by little. In battle, instant changes in the material of bullets or shells or flame may be necessary in forming the WALL of protection.


This brings us to the actual methods used as a vital part of prayer to supply this electro-vital force. Ordinarily, a man or woman in normal health has more vital force stored in the body than is needed. One may suddenly begin to run, and can go on for a short time on the supply already in the body, but if the exertion is to keep up, more must be made in short order. The subconscious self will do this, but it may take a few minutes to get the sugar in the blood burning in oxygen and the manufacture of the force going full blast – so that we “get our second wind”.


Fortunately, we have but to think strongly that we are making a large extra supply of vital force, and the subconscious will at once set to work to make it. We can test this action of mind by imagining ourselves getting set for a race. As we imagine we are getting set, we will find our bodies tensing and our breath quickening – more vital force being provided. There is another way we can test the amount of vital force stored in our bodies. We do not have to have the modern instruments that measure the force in body and brain in laboratories. All that is needed is a ring or other bit of material to tie to a bit of thread about four inches long to make a plumb bob or pendulum. Holding the improvised pendulum with about 3-1/2″ of thread between object and fingers, it is suspended over the free palm. Give the mental or oral command to the subconscious self to make the pendulum swing to indicate your normal charge of vital force. It will usually swing with a moderate motion. Or you can ask that it swing a number of times while you count the swings to get the number of the charge. The average number of swings has been found to run between 250 and 350. The swing is usually back-and-forth, but can be circular. Some people may not be able to get a reading, but can be read by a friend if he holds the pendulum over the palm of the one to be tested. Some are so constituted that the pendulum will not swing for them or will just keep on swinging. That only shows that the Aunihipili is not grasping the idea of the test. We all have vital force if we are alive, and can accumulate a surcharge if we can think, exert the will and instruct the subconscious self.


The subconscious will learn in surprisingly short order to accumulate a large surcharge of vital force when asked to do so. One may stand with feet spread far apart and arms  extended at the sides level with the shoulders. One begins by taking deeper breaths and saying or thinking, “I am now accumulating an extra supply of vital force and storing it in my body for use. I am filling myself with the universal life force from toes to the top of my head. I feel it tingling in my hands NOW.”


Usually a tingle will be felt in hands or elsewhere in the body. One’s sight will become keener and details at a distance will stand. out. One will be more alert mentally and able to remember or to memorize faster. One will be able to solve mental problems with numbers faster and more accurately. There are many indications. One will feel better, throw off depression and overcome fear or nervousness. The pendulum test is very good, however, as it is something all may see. After trying to accumulate a surcharge, say for two or three minutes, make the pendulum test as before and see how much stronger the swing is or how many more times it swings while you are counting.


When the tests show that one can quickly accumulate a surcharge of vital force, practice at making a complete, effective and powerful prayer-action should very quickly show results.


The prayer steps are these. (1) Decide what you want to ask for and try making a clear and complete mental picture of it. When that is done, (2) accumulate a surcharge of vital force as instructed above. There is no need to test its strength once you have learned the knack. (3) Pray to your Guardian Angel or to whomever  you are accustomed to pray (all prayers go to the same place in any case), and as you ask for a condition to be brought about, picture it in your mind. and describe it in words to help yourself make the picture. This picture will go telepathically to the Guardian Angel. (4) Say, “I am now sending to you, my Father Guardian Self, a large supply of vital force. Accept it and cleanse it. Use it as you see fit for your own purposes and to bring about the conditions I ask for and picture in my mind. Use the pictures as seeds. Use the life force I send to make them grow into material conditions on this level soon.”


This sending of force and holding of the mental picture may go on for a minute or more. Each person soon senses the length of time best suited for his own prayer-actions. (5) Give thanks that the desired condition has already been made a reality in the invisible and is soon to appear in the visible. Word your thanks and feel your joy while you make a gleaming mental picture of your own joyful face filled with gratitude. This emotion of gratitude and joy is very important as it is something in which the subconscious self takes part and finds a form of expression. If one feels a stir of emotion, that is the sure sign that the subconscious self is doing its full part in making the prayer and sending the telepathic pictures and vital force that must go to the Guardian Self. (6) Say “Amen” and end your prayer in orderly manner. Let go of it mentally and be confident that it has been properly made and will be answered. This confidence is “having faith”. Expect to see the conditions requested come about and refuse to imagine the contrary as happening.


The prayer action may be repeated after a few minutes of rest and relaxation in mind, if not in body. Even in action, one may soon be able to accumulate a surcharge and make a prayer-action swiftly. The Catholics learned long since that by praying for something every hour for a day or more (a “novena” or nine-day rite), answers were best obtained. Now we know that all depends on how much vital force can be accumulated and supplied to the Guardian Self to use in building the answer to the prayer – in bringing about the condition requested on this material level of life and action.


The secret behind all offerings in religion is that one must offer his own vital force. “Offer yourself, a living sacrifice, wholly acceptable, etc”, as we read in the veiled words of the Bible. This vital force, when in the hands of the Guardian Father Self, is the “Light” and often one sees a spread of the whitest imaginable light behind one’s eyelids when praying. It is the “Water of Life” also, and has been hidden in symbols all down the centuries, from the time when, in the far, dim past, the ancestors of the human race came to know the inner secrets of the relation of the three selves of man – the relation of man to God though the Father.


Those who can overcome their natural shyness in speaking to friends of such matters as this, can benefit greatly by joining others in making the same general prayer, such as a prayer for the safety of the squad. Once such a prayer has been discussed and a picture of the desired condition agreed upon, several men may join and silently go through the steps of the prayer while one acting as leader speaks aloud the words of the prayer in which the picture is described and the request is made for it to be brought about. The wording is not important but the picture made by all in the group must be as nearly the same as possible. In this way, the joined power of the Guardian Angels of the men of the group is shared in such a way that it can be focused in its entirety for the protection of anyone in the group who may momentarily be in the path of danger. There is great truth in the “Where two are gathered in my name …” and, with numbers, the power increases proportionately. A sincere chaplain of any faith should be able to lead this form of prayer if he is not blinded to the truth behind the newly uncovered “SECRET” method. The new way of prayer can be used in addition to any other religious observance or apart from it. It is fitted to men of any faith or of little or no religious background.


A great service can be done a friend who may not readily grasp the idea of how to make this type of prayer for himself. You may pray for him effectively, but one thing he must do for himself to the best of his ability, however slight, and this is to ask in whatever prayer he can make, that the Guardian Angel Self watching over him take a hand in his life and help in whatever way is seen best. This is the step needed under what seems to be the ironclad law of allowing the fullness of experience under FREE WILL. This is opening the door and inviting help. If the individual will request that help as best he can, his friends or loved ones at home may pray through their own Guardian Selves to HIS, asking for a WALL of protection in exactly the same way as for themselves. In this way, the men for whom prayer is strange or difficult may be brought into the group where his Guardian can work with the others, share the accumulating supply of vital force and use it for the good of all. Pray even for a man who gives reluctant consent to being prayed for. It may work miracles for him, and if he is one of your squad, prayers for him may keep the entire squad from being touched.


Those at home can also pray, and in the same way. Distance means nothing in telepathic contact, and prayer for another makes the basic thing, “church”, to multiply power. Frequent prayer gets best results. Five times a day is the way the Muslims advise us to pray. In emergencies we may pray almost “constantly” as is advised in the Bible at one place, or “without ceasing.” … Any who wish to have prayer-actions made with and for them, may send in their name to me, Max Freedom Long, P.O. Box 2867, Hollywood. Station, Los Angeles 28, Calif. There are a number in our HRA organization who will be praying for your safety on the hour at almost any hour of the day and far into the night. You fight for us, we’ll pray for you. Any person who will pray for himself will be eligible as a part in our circle of prayer. This includes the wounded who are asking for healing.


Sincerely,  Max freedom Long for HRA







Dear Friend,

For three years, my friends and I have been experimenting with the methods of prayer found in a recently rediscovered and very ancient system of thought, belief and practice which had no name, but was always spoken of by the initiates who knew it, as “THE SECRET.” The system was based on religious knowledge and psychology. It appears to be the “strong meat” which Jesus reportedly reserved for his disciples – a secret lore covering the ways of getting miraculous healing results through a certain method of making and delivering prayers.


This letter is for our fighting men and their loved. ones. It is to explain in the fewest possible words just how to use the new prayer methods. It is to teach the man endangered in war to pray in the best possible manner for protection from all forms of danger. It is to teach the loved ones at home how to pray for the safety of the ones at the front or on the sea or in the air.


The customary methods of making prayers need not be changed. What they need is to have a few things added to methods now in use. We all know of the miraculous answers to prayer recorded in World Wars I and II. There can be no question about the protection that can be called down by prayer. All that need concern us is the matter of being more CERTAIN that the prayer will get the desired results.


While the ancient system of which I speak was not a part of Christianity – because it was developed and lost long before Jesus lived and taught, there is so much of it thinly hidden in Christian teachings that this presentation can best be made in terms of the New Testament. Of course, it can be applied by people of any faith.  Its inner and secret teachings may be found in all great religions if one knows what to look for.


(For those who remain behind while a loved one goes to fight for our liberties, a full account of the ancient system may be found in my book, SECRET SCIENCE, BEHIND MIRACLES, should more complete information be desired.)


I think that most of you who are new to “THE SECRET”, will find little difficulty in understanding the fact that “As above, so below” applies to the trinity of God in the highest reaches of conscious being, the “Three In One”, and, on the other hand., to us who are “created in His own likeness” on the human levels of consciousness. Man is made up of three “selves”, the conscious mind self, the subconscious mind self and a Superconscious Mind Self which we know as the Guardian Angel, of which every man, woman and child, without exception, has one. Modern psychology recognizes the first two selves, but is still puzzling over the third because it is not something to be taken into the laboratory.


The Guardian Angel or Aumakua, is much older and wiser than the other two selves, being able to see and shape the future. All three selves are going through the school of life. We might say that the subconscious is in the grade school, the conscious self in high school and the Aumakua in College. Jesus spoke of the Aumakua as the “Father” and of himself as the “Son”. This was a veiling of the secret lore and has not been clearly understood until now. Jesus taught, “The Father and I are one.” He disclosed the fact that all the miracles which he performed were made possible by the action of the Father. The secret of why and how was given only to the disciples. Jesus also taught that all prayers to the Highest Being in the Universe, GOD, must be sent through the Father, or in the name of Jesus as ONE WITH THE FATHER, which amounted to the same thing. What I wish to tell you is that in the “SECRET” we have found the how and why of this. We cannot pray directly to Ultimate God, whose very nature is beyond our comprehension, so we must send our prayers to our Aumakua and depend on its greater wisdom to know how to forward them on to the next higher levels of Beings when necessary. (Yes, there are many levels of conscious Beings between the Aumakua and Ultimate God, and all are triune in their nature. But, because these are quite beyond the reach or comprehension of men, Jesus had little to say of them. He knew that in so far as men were concerned, the thing of greatest importance was that they learn to know and to work with the “Father” Aumakua.)


That covers the first point in the new way of making prayers. We pray to God as usual but address our prayers to Him through our own Guardian Angel. One may pray to God in the customary way, asking things in the name of Jesus, or one may address the prayers to the Guardian Angel asking that they be handed on to any other Higher Being if necessary. It makes little difference to whom our prayers are addressed for the simple reason that all prayers automatically go to the Guardian Angel or Superconscious Self.


The reason for this is that all prayer is sent by telepathy and that the Guardian Angel of each of us is the only one tuned in to pick up our telepathic prayer message. In the Bible we read of the “silver cord”. This is invisible to ordinary sight but people gifted with psychic sight have often seen silvery cords leading away from the body of a friend. Not only are we naturally tied to our Guardian Angel with a strong and unbreakable cord of this kind, but we are tied to loved ones and close friends in a similar way. The threads or cords carry our mental pictures like the wires of a telegraph, our vital force acting as the electricity needed in the process.


In recent years many experiments have been made with telepathy. It has been proven to be a fact at several universities. But a strange thing was observed from the first. Words, which are vocal symbols of things or thoughts, are far more difficult to send telepathically than mental pictures of things or conditions. The eye is the oldest and most highly developed organ of the senses and it seems to play the major part in this matter. And, this being a fact, as all books on telepathy tell us, our prayers are best sent as mental pictures. In other words, one prays best if one holds before his mind’s eye a picture of the condition which is desired to be brought about by the Guardian Angel.


For example, one might pray, “Heavenly Father – Guardian Angel – this is the condition I ask that you bring about in the future. It is a condition in which, day and night, in battle and out, I am surrounded by your protection as by a WALL OF LIGHT AND MIGHTY INVISIBLE AND INVINCIBLE PROTECTIVE POWER.”


We do not need to tell the Guardian Angel how to bring about this condition of protection under all circumstances, for it is older and vastly wiser. It knows. But in saying the words we may select to describe the circumstance and the way the protection is given, we help OURSELVES make a complete and detailed MENTAL PICTURE of what we desire and, even as we say our prayer, aloud or silently, we send that picture telepathically through the intervening space, large or small, to the Guardian Angel Self who hovers directly over us at all moments of danger, protecting and directing in a way hard for us to sense, but that is effective to the last degree.


One may picture the Guardian Angel as a shining human form standing above one with arms outstretched in protection, and with the WALL of protective Light and Power failing all around one as a cone. No matter how this is pictured, it carries the telepathic message of what is being asked in the prayer.


On the other hand, one must take great pains NOT to let fear or anxiety cause one to make during prayer a picture of the condition which may be feared, such as death, being wounded or otherwise injured. This is because of a law which we do not understand because it seems contrary to the loving action of a Guardian Angel to allow such a picture to form as a reality in the conditions of the individual’s future. It is enough to say, in this short exposition of the “SECRET”, that each human being has been given the priceless gift of FREE WILL. He is allowed to decide for himself what he will or will not do, and is thus enabled to learn by experience. The Guardian Angels are bound under this law NOT to interfere and to keep hands off of the Aunihipili and the Auhane UNLESS their help and guidance and protection is asked for through prayer.


Because of this FREE WILL, which is ours by divine edict, we, as men, blunder along and learn the hard way. We make wars on our fellow men, and often wonder why God allows such things. Knowing of the LAW of FREE WILL, we have the answer to the question.


However, all life is growth, and at some point in his growth, each human being makes the discovery that there is a HIGHER BEING above him which is wiser, kinder, more loving and more powerful, also that it can be appealed to in prayer and that, when invited to take a part in his life, can and will do so in a way that seems no less than miraculous.

One is “converted” in terms of Christianity, when one becomes a

ware of the actuality of the Higher Beings and their yearning love. Often the contrast between his acts and those of the loving and utterly trustworthy Guardian Angel – and even higher Beings – is so great that there follows a strong “conviction of sin” and a turn into better ways. SALVATION comes from the fact of knowing of the Guardian Angel and working with it – in this way giving all three of the triune SELVES the rightful share in living the life of the individual: Change the words Guardian Angel to the words Jesus the Christ and Savior, and you will see how this fits into all Christian teachings.


When one is caught in the wars and other desperate situations brought about by ourselves because we have used FREE WILL blindly, the “REDEMPTION” comes through the facts that Jesus taught and which the more ancient “SECRET” contained. This teaching is that only when we become aware of the Aumakua – the Superconscious, the Guardian Angel, the Christ-in-us – and begin to work with it and under its guidance, do we progress as individuals and as nations.


It makes little difference who is right and who [is] wrong when a man is caught in the blind struggle of FREE WILL war and forced to fight – to kill or be killed. All that counts in terms of growth and real progress is that the Higher Beings be recognized and the door opened by prayer to invite them to take their just parts in our lives. It may safely be left to them to adjust the entire matter of right and wrong in war – which is, in any event, something the fighting man is helpless to do anything about. One lives as kindly and humane a life as is possible while confidently leaving it to Higher Powers to adjust the spiritual values of right and wrong. On all the lower levels of life the strong devour the weak. It cannot be helped. But when we tie ourselves back, which is the literal meaning of the word “religion” to the higher levels and part of our triune being, we come under the new dispensation where love and kindness hold sway in vaster worlds.


We have seen how the prayer is to be delivered telepathically to the Guardian Self. Now we must consider a very vital matter, the vital force or electrical life energy which is the driving force behind the whole mechanism of prayer and its answer.


In former years we did not know why hands were laid on those who were to be healed or who were being blessed. We did not know what the “virtue” was that left Jesus when the woman touched his robe and was healed – the “virtue” that he actually felt leave his body. Now, thanks to modern research and to the “SECRET”, we know that it was electro-vital force. We know that this force must be present and be put to use in every act of thinking, picturing and forming plans – even in remembering and dreaming. It is a force which is used by each of the three selves of man, but it is manufactured by the Aunihipili in the body, that being one of its jobs. The conscious mind self draws on this supply of vital force to get what it needs for thinking, which is, primarily, its job. And now comes something of great importance. If the Superconscious Self (Guardian Angel) is to have sufficient power to mold future conditions and to do actual protective work of a miraculous nature in response to prayers, IT ALSO MUST BE SUPPLIED WITH A GOODLY AMOUNT OF THE ELECTRO-VITAL FORCE.


Because we cannot see the Guardian Angel and because it uses a wisdom and skill which we have still to came to know and possess, we have overlooked the need for its part of the vital force drawn from the lower and denser levels of physical living. In modern Psychic Science we have excellent evidence that this is a fact, and in the “SECRET” we have much information., the most important point in which is that the vital force in the hands of the Guardian Angels can make instant changes in physical matter. Instant healing of a broken bone is an example. The broken parts of the actual bone are changed and put back in the former condition. In miracles of healing where parts of the body are changed or restored, it is the same. Always, it is actual physical matter instantly turned to nothing and as often returned to some better original state. In Psychic Science our great investigators have observed under the strictest test conditions the passage of living animals and men through walls. They have seen metal and stone objects, ice, flowers and insects – endless things – changed to an invisible form and returned to the natural form, usually after being transported from other places and passed through closed doors or walls. (Over a hundred famous men have testified to these things, but because they could not be explained, we have heard little of them in schools or journals. However, all good libraries can furnish pages of testimony in scientific verification of the phenomena.)


In Spiritualistic seances under test conditions, scientific studies have shown that so much vital force was taken from the living for this work of changing solid or living objects, that the members of the circle and the medium were often left nearly exhausted at the end of the sitting. If the training you have had makes you doubt what is being related, that is of little consequence. The important thing which is to be gotten across is the basic fact that if enough vital force is not available to the Guardian Angel, it cannot make changes in the matter on the physical level or shape circumstances except by very slow stages – as vital force can be obtained little by little. In battle, instant changes in the material of bullets or shells or flame may be necessary in forming the WALL of protection.


This brings us to the actual methods used as a vital part of prayer to supply this electro-vital force. Ordinarily, a man or woman in normal health has more vital force stored in the body than is needed. One may suddenly begin to run, and can go on for a short time on the supply already in the body, but if the exertion is to keep up, more must be made in short order. The subconscious self will do this, but it may take a few minutes to get the sugar in the blood burning in oxygen and the manufacture of the force going full blast – so that we “get our second wind”.


Fortunately, we have but to think strongly that we are making a large extra supply of vital force, and the subconscious will at once set to work to make it. We can test this action of mind by imagining ourselves getting set for a race. As we imagine we are getting set, we will find our bodies tensing and our breath quickening – more vital force being provided. There is another way we can test the amount of vital force stored in our bodies. We do not have to have the modern instruments that measure the force in body and brain in laboratories. All that is needed is a ring or other bit of material to tie to a bit of thread about four inches long to make a plumb bob or pendulum. Holding the improvised pendulum with about 3-1/2″ of thread between object and fingers, it is suspended over the free palm. Give the mental or oral command to the subconscious self to make the pendulum swing to indicate your normal charge of vital force. It will usually swing with a moderate motion. Or you can ask that it swing a number of times while you count the swings to get the number of the charge. The average number of swings has been found to run between 250 and 350. The swing is usually back-and-forth, but can be circular. Some people may not be able to get a reading, but can be read by a friend if he holds the pendulum over the palm of the one to be tested. Some are so constituted that the pendulum will not swing for them or will just keep on swinging. That only shows that the Aunihipili is not grasping the idea of the test. We all have vital force if we are alive, and can accumulate a surcharge if we can think, exert the will and instruct the subconscious self.


The subconscious will learn in surprisingly short order to accumulate a large surcharge of vital force when asked to do so. One may stand with feet spread far apart and arms  extended at the sides level with the shoulders. One begins by taking deeper breaths and says or thinks, “I am now accumulating an extra supply of vital force and storing it in my body for use. I am filling myself with the universal life force from toes to the top of my head. I feel it tingling in my hands NOW.”


Usually a tingle will be felt in hands or elsewhere in the body. One’s sight will become keener and details at a distance will stand. out. One will be more alert mentally and able to remember or to memorize faster. One will be able to solve mental problems with numbers faster and more accurately. There are many indications. One will feel better, throw off depression and overcome fear or nervousness. The pendulum test is very good, however, as it is something all may see. After trying to accumulate a surcharge, say for two or three minutes, make the pendulum test as before and see how much stronger the swing is or how many more times it swings while you are counting.


When the tests show that one can quickly accumulate a surcharge of vital force, practice at making a complete, effective and powerful prayer-action should very quickly show results.


The prayer steps are these. (1) Decide what you want to ask for and try making a clear and complete mental picture of it. When that is done, (2) accumulate a surcharge of vital force as instructed above. There is no need. to test its strength once you have learned the knack. (3) Pray to your Guardian Angel or to whomever  you are accustomed to pray (all prayers go to the same place in any case), and as you ask for a condition to be brought about, picture it in your mind. and describe it in words to help yourself make the picture. This picture will go telepathically to the Guardian Angel. (4) Say, “I am now sending to you, my Father Guardian Self, a large supply of vital force. Accept it and cleanse it. Use it as you see fit for your own purposes and to bring about the conditions I ask for and picture in my mind. Use the pictures as seeds. Use the life force I send to make them grow into material conditions on this level soon.


This sending of force and holding of the mental picture may go on for a minute or more. Each person soon senses the length of time best suited for his own prayer-actions. (5) Give thanks that the desired condition has already been made a reality in the invisible and is soon to appear in the visible. Word your thanks and feel your joy while you make a gleaming mental picture of your own joyful face filled with gra4itude. This emotion of gratitude and joy is very important as it is something in which the subconscious self takes part and finds a form of expression. If one feels a stir of emotion, that is the sure sign that the subconscious self is doing its full part in making the prayer and sending the telepathic pictures and vital force that must go to the Guardian Self. (6) Say “Amen” and end your prayer in orderly manner. Let go of it mentally and be confident that it has been properly made and will be answered. This confidence is “having faith”. Expect to see the conditions requested come about and refuse to imagine the contrary as happening.


The prayer action may be repeated after a few minutes of rest and relaxation in mind, if not in body. Even in action, one may soon be able to accumulate a surcharge and make a prayer-action swiftly. The Catholics learned long since that by praying for something every hour for a day or more (a “novena” or nine-day rite), answers were best obtained. Now we know that all depends on how much vital force can be accumulated and supplied to the Guardian Self to use in building the answer to the prayer – in bringing about the condition requested on this material level of life and action.

The secret beh

ind all offerings in religion is that one must offer his own vital force. “Offer yourself, a living sacrifice, wholly acceptable, etc”, as we read in the veiled words of the Bible. This vital force, when in the hands of the Guardian Father Self, is the “Light” and often one sees a spread of the whitest imaginable light behind one’s eyelids when praying. It is the “Water of Life” also, and has been hidden in symbols all down the centuries, from the time when, in the far, dim past, the ancestors of the human race came to know the inner secrets of the relation of the three selves of man – the relation of man to God though the Father.


Those who can overcome their natural shyness in speaking to friends of such matters as this, can benefit greatly by joining others in making the same general prayer, such as a prayer for the safety of the squad. Once such a prayer has been discussed and a picture of the desired condition agreed upon, several men may join and silently go through the steps of the prayer while one acting as leader speaks aloud the words of the prayer in which the picture is described and the request is made for it to be brought about. The wording is not important but the picture made by all in the group must be as nearly the same as possible. In this way, the joined power of the Guardian Angels of the men of the group is shared in such a way that it can be focused in its entirety for the protection of any one in the group who may momentarily be in the path of danger. There is great truth in the “Where two are gathered in my name …” and, with numbers, the power increases proportionately. A sincere chaplain of any faith should be able to lead this form of prayer if he is not blinded to the truth behind the newly uncovered “SECRET” method. The new way of prayer can be used in addition to any other religious observance or apart from it. It is fitted to men of any faith or of little or no religious background.


A great service can be done a friend who may not readily grasp the idea of how to make this type of prayer for himself. You may pray for him effectively, but one thing he must do for himself to the best of his ability, however slight, and this is to ask in whatever prayer he can make, that the Guardian Angel Self watching over him take a hand in his life and help in whatever way is seen best. This is the step needed under what seems to be the ironclad law of allowing the fullness of experience under FREE WILL. This is opening the door and inviting help. If the individual will request that help as best he can, his friends or loved ones at home may pray through their own Guardian Selves to HIS, asking for a WALL of protection in exactly the same way as for themselves. In this way, the men for whom prayer is strange or difficult may be brought into the group where his Guardian can work with the others, share the accumulating supply of vital force and use it for the good of all. Pray even for a man who gives reluctant consent to being prayed for. It may work miracles for him, and if he is one of your squad, prayers for him may keep the entire squad from being touched.


Those at home can also pray, and in the same way. Distance means nothing in telepathic contact, and prayer for another makes the basic thing, “church”, to multiply power. Frequent prayer gets best results. Five times a day is the way the Moslems advise us to pray. In emergencies we may pray almost “constantly” as is advised in the Bible at one place, or “without ceasing.” … Any who wish to have prayer-actions made with and for them, may send in their name to me, Max Freedom Long, P.O. Box 2867, Hollywood. Station, Los Angeles 28, Calif. There are a number in our HRA organization who will be praying for your safety on the hour at almost any hour of the day and far into the night. You fight for us, we’ll pray for you. Any person who will pray for himself will be eligible as a part in our circle of prayer. This includes the wounded who are asking for healing.


Sincerely,  Max freedom Long for HRA






When Huna Prayers Fail

April 15, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



Discussion on sleep suggestion; Guard your Mana; A Study of Failures in Huna Use; A Question About Breath and Spirit


WE ARE NOW WAITING to give sufficient time for the “Wall of Protection” letters for soldiers to reach them via the slow overseas mails. In due time we will begin to get word as to how the letters have been received. A new supply of the six-page letter has been run and you may have as many copies as you wish to send out. This is a work that promises to be a real Service. Claim your part in it.


A GOOD LETTER on the matter comes from HRA H.J.S. in Detroit. “I will be glad to give the ‘Wall’ letter part of Bulletin 51 to a soldier boy the first chance I get. I may hear of one among my friends or neighbors. It is very beautiful and surprisingly simple. I read with interest the first part of the bulletin in which you give your answers to the ‘Three Questions’ concerning contact with the Aumakua, time required for getting answers to prayers and our requests for Guidance. I must say, as I did before, that according to my experience, absolute surrender in faith to our na Aumakua during the prayer-action, with absolute trust that the prayer is going to ‘hit the mark,’ will cause a strong flow of mana, and the contact can then be felt, so proving that contact has been made. One has to observe the results of blessings as they appear – perhaps on the same day or in any period of time later. I have trained my Aunihipili to keep away all thoughts that do not belong in my prayer. I not only feel mana leaving me, but I feel the Mana Loa returning to me.


“When mana has been offered and released and accepted from the body day by day, then our na Aumakua, as I see it, are ever ready to fill our needs. I had a complicated problem recently, with a time limit set and no allowance for mistakes. Other men had already failed on it. I called down wisdom and divine guidance the evening before, and got it. The next morning everything was in tip-top shape. This is one more proof to me that there is no other way to overcome difficulties but to resort to prayers which are being answered and guidance which is given when we are in a pinch and it is necessary.”




For the HRAs who may be interested in taking part in experiments, including Huna angles, with sleep suggestion, and who have or will get recording equipment, HRA J.R. Richards, Jr., 151 Armstrong Drive, Hampton, Virginia, should be addressed. He has offered to do all the work for us of directing and coordinating the experiments. Eventually, a full report will be made for the benefit of the rest of us. If enough letters are received to show sufficient interest in the project, it will get underway, perhaps in from 60 to 90 days. Preliminary work will have to be done to decide on the best ways to run tests, the best types of suggestion and the best ways of voicing the recordings and using them. HRA Richards has had enough experience of his own by now to be of great value to us. Here are parts of his letter to me.


“Since becoming an HRA, I am still trying to assimilate all the data you have prepared and it will apparently take some time to put it into operation. Little by little I am learning to put my ‘George’ thru his paces – I am having my share of failures, likewise enough amazing results to more than intrigue my curiosity. I have been using sleep suggestion to order the accumulation of vital force and I have counted over 1500 swings of the pendulum at one time. At other times my swings ran from 600 to 1300. (Normal swing 175, as tested after he finished writing the letter and added in a postscript.) I have used a tape recorder now for over 13 months, and doubt seriously that I will ever abandon its use. In view of Wing Anderson’s comments regarding the statistical evidence that some people seem to have a delayed response of a period of a year or longer, I seem to fall into that category with a few very important exceptions.


“I made up Huna type recordings on tape to get dreams of the past (no definite results). I got results in three nights and began to get dreams of the future. I dreamed of two different naval engagements (with foreign forces). (In a dream for which he got the date of 1983) my wife and I were in a city whose identity was unknown, and with no others seen. If these dreams continue, I intend to keep a careful record of them and will send it to you later. It is my personal opinion that Huna type prayers through the medium of a recorder, offer a very fertile ground for experimentation and I hope that I can develop a foolproof technique that will produce results. I still think we can use this method to (1) explore the past in dreams, (2) also the future, and (3) to contact the na Aumakua to get correct procedure, etc.”


NOTE: Please write to HRA Richards, not to me, about the sleep suggestion project. I am more than pleased to have an energetic and clear-seeing HRA take up and carry through a project, heading it himself, answering all correspondence, etc. If we could get other projects started and handled in this way, with reports made from time to time, it would make much more work possible for our organization.




In a recent letter, the question was asked, “Why is it necessary to break contact with the Aumakua and finish the prayer abruptly as we do? I like to keep the contact and commune with the Aumakua – sometimes going to sleep that way.” MA Major O.B. Gabriel, who is an experienced healer and who works at times with Harry Edwards in England, wrote in the magazine, RELIGIONS, “But the passing of human vitality – sometimes called Magnetic healing, is only one, the lesser in fact, of two types. The greater is the transmitting of a Power from without the human frame. The difference is easily discerned in practice, for whereas the Magnetic healer gets depleted to the point of exhaustion if he continues too long, the Spiritual healer ends up better than he began.”


In our work, we make our prayers when in direct contact via the aka thread, with the Aumakua. We send the mana as our offering. That is a basic part of the ritual and we have to perform that act for ourselves, not depend on the Aumakua to do it. Each self must do the part assigned to it, and in this case, the Aunihipili and Auhane are responsible. When the prayer-action is over, it has been found by experience that, for some reason or other, it is also necessary to invite the return flow of mana – mana raised to the Aumakua level of power and purity which can heal and bless. The na kahuna asked, “Let the rain of blessings fall.” We must do the same. It seems to be a part of the act of opening the door to the help of the na Aumakua so we may have the aid they are forbidden to give unless their presence is recognized and their aid requested. Always without exception, we should make this formal ending to prayer if an offering of mana is sent to the na Aumakua. That ending made, we may then resume contact and happily commune – rest in the happiness of the warm nearness, dearness and love of the Utterly Trustworthy Parental Spirits. One may also visualize the mana rising as in a fountain in the body, fountaining above to the Aumakua and returning to you as water to the fountain bowl. This establishes a complete circuit and one can then pray or treat for a long period of time without being depleted. I use this method in the TMHG periods here at the Study.




A letter came recently from one of our HRAs who has been in the work almost since it started. It is valuable to us because it brings to a clear focus the problem of failure after efforts to use Huna. “Enclosed is a dollar for Cigbo. However, I don’t feel that I can send it every month from now on. I have joined the small church group here, and that means contributions, and also I have taken on another obligation. I don’t want to drop out of Huna, and read the bulletins eagerly.


“I feel, though, that we are off the track somewhere. Results just don’t come as they should. I got this so-called wonderful chance in the fall, and it meant no money at all; again, one at Christmas, and it brought me about $200 – the trip itself costing over $100. And I sent good entries to contest after contest, with no results. The spectacular results promised by astrology were actually fairly trivial in end results. And from what I can tell, it is the same for healing, etc.


“Perhaps it is this matter of picturing exactly what we want. How do we KNOW what we want? Again and again I have been fooled in this respect, and what I thought I wanted turned out to be dreary. Tarot – as well as the orthodox churches – teach that we are merely channels for Primal Will, God, etc. and can do nothing of ourselves. Perhaps it is merely mana we should give, and not an outline or vessel to be filled. Perhaps Unity comes closer in that respect, with its ‘I place myself lovingly in the hands of the Father – that which is for my highest good shall come to me.’ Perhaps not.


“I don’t know what’s wrong. I only know that it is not, is very far from being, completely effective….”


I have prayed with and for this good friend for a long time, and there is no denying that something is wrong in so far as the results are concerned – the ones which we failed to bring about. This brings us at once to the question of whether our concept of Huna is wrong or whether there is a possibility that it has not been properly put to use.


We all have the very natural tendency, when things we ask for are not obtained, to put on our hats and say, “Well, this is where I came in.” However, we react much as did Job when, in his extremity, his wife asked whether or not he would “curse God and die?” He would not, and neither will most of us. In these modern days, we either go back to the faith of our childhood, or we go over to some other psycho-religious system which we hope will work better. We are all incurably tied – deep in our hearts – to a faith in some form of helpful Higher Power. Once in a great while, we sit down to ask ourselves whether or not we’ve overlooked something in our efforts to use the basic mechanisms of Huna, although the conclusion is reached in advance, nine times out of ten, that Huna is wrong or that we do not understand it.


Of course, it must be remembered that in HRA we are still a study and experimental group. We can neither claim a full knowledge of Huna nor graduate skill in its use. We have good evidence that it worked for the na kahuna however, and we know that healing miracles have taken place at certain shrines. There seems little question that prayer is sometimes answered.


Let us each, as we read, consider our own failures in the use of Huna as we know it. Let us consider the way the na kahuna did the things we have tried to do, or what they caused their clients to do to bring about the desired results.


So far as I know, the na kahuna did not believe that it was enough to lay our problems in the lap of a loving God and affirm that He would provide the highest good. They asked whether or not there were guilt or other fixations to be brought to light and removed. They demanded that amends be made for hurts done others, knowing that unless and until amends were made, the Auhane could not accept the fact that the guilt was canceled, and that unless the Auhane became fully convinced, the Aunihipili retained the sense of guilt and so “blocked the path” of the prayer.


This is a primary point. It appears in no other psycho-religious system, ancient or modern, so far as I know. And it leads up to a very important secondary point which is the fact that the fixation of guilt or of any nature, may often be held fast by the Aunihipili long after amends are made or the fixation has been rationalized. The use of a physical stimulus, with or without suggestion, was used here at this stage to free the patient of this blocking. A “cleansing” was used, a kala or restoration of the “light.” It was not the poorly understood cleansing of sins in general, as practiced in the Christian churches (and as ignored by modern cults). It was a definite work undertaken for a definite purpose, and it was not a “baptism” which would last a life through. It might have to be repeated for other fixations.


We must admit that we still have developed no na kahuna. We have yet to begin trying to rid each other of fixations. Few of us have even tried to do a sufficient number of Boy Scout type good deeds to serve as physical stimuli to wipe away our last traces of guilt conviction. Perhaps we have made no attempt to make amends for hurts done others. If both the Aunihipili and Auhane lack the definite feeling that help from the Aumakua is deserved, that help may be held off by a blocking of the path so that the prayer does not get delivered and acted upon. Valid or otherwise, these considerations should be kept well in mind. We may have failed in this observance.


Deciding just what we want is indeed a great difficulty. We so often wish to go to the new, but cannot bring ourselves to make a clean break with the old. Or, as I once found in my experience, we may subconsciously cling to the old and so prevent such things as the sale of business or home. “George” forms strange and stubborn attachments to things, circumstances and people. He must be watched, his objections brought to light, and everything explained tellingly in terms of logic and personal survival advantages, as KNOWING what we want is as important as making a blueprint of a new house. In our modem cults we too often ignore the blueprint and even provide no foundation. God, the divine carpenter, is supposed to know better than we do what kind of a house we want. But, we keep interrupting to insist that this or that or the other thing MUST be built into or around the house. The lumber of mana is not supplied, or is cut up and wasted by repeated tearing down for a new start. The wonder is that any kind of a house is ever completed. Moreover, we seldom live our lives alone. Members of a family may be at loggerheads as to what is to be built or not built. We should all ask ourselves whether or not our family unit was agreed on what was wanted.


Where there were cross purposes, the rule seems to be that no house of any kind is built.


The thing we call “natural law” or the “law of cause and effect,” is seen at work all about us all the time. As we work in certain directions, the future crystallizes and becomes set ahead of us. If I undertake something which is either foolish or impractical and move ahead, the natural result is failure. Failure is part of the future of the project from the start. It might well take a miracle following endless prayers to change that future to one of a fine successful outcome. We learn by doing and by our mistakes on the Aunihipili and Auhane levels. On the other hand, if our plan is well thought out and is sound, a single prayer might swing the tide of difference between success and failure. After we fail, fortunately, we can usually look back and see that the major fault lay in a poor plan rather than in a failure to use Huna correctly after the plan was put into action.


We may object, and rightly, that the Guidance had failed, and that brings us back to the question of whether we can lay our lives and problems in the lap of the na Aumakua and sit back and wait to be told just what kind of a house to build. Huna is sane and very practical in its basics. We can see this in everything the na kahuna undertook and in what they did. The kahuna did not lie on his mat in the morning and pray to be told what to do. He rose, went to fish, or did whatever he knew to do for himself. Only in the things in which all three selves needed to work side by side did he turn to the Aumakua. Likewise, we must stand on our own feet and push ahead. Win or lose, our job is to plan the best we can and act as wisely as we can. In retrospect, I can say that in my own life I have usually discovered soon after beginning anything, whether I was moving in the right direction or not. This negative form of Guidance undoubtedly helps us to learn in ways hard enough to leave a lasting lesson in our possession. But, even at that, I can look back and see where the most important Guidance in my life has come repeatedly through some seemingly tiny accident. Once I missed a train. Once I decided to take a little walk. Once I stuck my head out of a hotel window to see a fire engine go by. In each case the entire trend of my life was switched radically as a result. If any one of these things had not happened, I would not be writing to you about Huna at this time. The na kahuna believed that the major events in our lives were decided by the na Aumakua, but that a free hand is ours by divine right in all the lesser things – so that we may learn to paddle our own canoes.


Contests and betting are strange things. I have about decided that they are contrary by their very nature to the thing humanity seems to be set to learn – cooperation and mutual help. The gods teach the bees and ants to cooperate. They set a pattern for man, but competition and the law of the fang is hard to unlearn as we progress. Contests and wagers are constantly lost by most HRAs despite prayers and careful, clever work. The sad part is that to fail to win after work and prayer, marks the Aunihipili with doubt and suspicion. A close friend told me of praying, when a little girl, that she might guess correctly the number of beans in the jar at the corner store so she could win the marvelous doll. She lost, and with the loss went her childishly serene faith in answers to prayer. Later she found solid ground – if she washed the dishes, the promised penny was never withheld. Pennies would accumulate and buy dolls. She had learned the hard way, but she HAD learned.


I do not know how it is with you other HRAs, but I have long since learned that astrology or the run of the Tarot cards cannot give reliable guidance. My wisest friends, where these matters are concerned, tell me that the “stars incline, but do not compel.” I am a tyro at astrology, but when I think the stars are good, I try all the harder, and when bad, I exert a bit more caution – while still trying all the harder. Between times, I simply do the best I can. This has little to do with our Huna studies and testing, but it is not a bad plan. It works rather well for me. When I fail, I can blame my mistakes on the bad stars, which is a great relief to Cigbo who gets tired of accepting all the blame for everything we HRAs do. If I succeed, I can claim all the credit – and that is very good for battered old egos now and again.


We may fail, and probably will continue to fail for a long time, but we can never say that Huna has failed until we have in some way learned to use Huna as did the na kahuna. Turn to my book, SSBM, and read again the story of how I went to the kindly kahuna woman in Honolulu when I could not sell my camera store and faced disaster. Read how she questioned me with such great care to help me to become utterly sure of exactly what I wanted to have happen, how she set me the task of clearing my path, how she asked the Aumakua if I could be helped to accomplish my desire, how she got the affirmative answer by psychic means. Read how she built the picture of the new condition by reciting the prayer request three times word for word, how she then asked for instructions as to what I must then do, how instructions were obtained swiftly and certainly by psychic means, and how, when they were followed to the letter, the help was given – the prayer completely answered.


No, Huna has not failed. I am convinced of that. It is we who fail. We fail largely because we have had such pressing needs for help that we have been unable to delay the attempt to run until we had first learned to creep – to say nothing of learning to walk.


Perhaps the most heartening thing we can tell ourselves is that we are frequently getting much better results than we can logically expect, our training and its limitations taken into account. Even at the very worst, we are no worse off than before we set out boldly to play the kahuna. Even in failure we continue to learn, and THAT is of lasting importance. Also, it is just possible that we may better see why we have failed if we examine what we have done in our attempts to get help – perhaps at each step we have not made certain that we were being “utterly trustworthy” to the best of our light.


When I was a very young man, I sat at the feet of an older student of the “occult.” One day I asked him why he had failed to be able to use the methods he expounded and become rich. “It is because I can’t be trusted with more than just enough to scrape past on,” he replied somberly. “Three times I was allowed money, and each time I stopped short in my occult work or just went through the motions. They want me to grow – to get ahead on the Path. I can’t be trusted with more than about half of what I need. It keeps me working my best all the time just to get enough of that other half to keep body and soul together.”


The shining goal which lies ahead for each of us in the future is to become “utterly trustworthy.” If we can keep this goal always bright before us and realize that nothing else matters, really and permanently, we will not go too far astray.




A question about breath and spirit came in by letter recently, with the note that Glenn Clark, famed for his “Camps Farthest Out” movement, advocated special breathing as a spiritual exercise in connection with prayer. “What does Huna say?” asks the letter.


In early Christianity the word for breath and for spirit had the same roots and a common meaning. Breath was life, and with it gone, the spirit was supposed to have departed. The word “soul” was a later word for “spirit,” borrowed from the Middle English and of the North European languages rather than the Greek or Latin. It is more like the “self” in concept, while “spirit” has more of the element of the life force or mana. The Egyptian word ba for “shadow” is pointed out in the dictionaries as similar and earlier than the Greek and Latin concepts, and as coloring the Christian idea of the self in man. In Huna we have the ba in its original form as ka, and with the elided vowel “a,” lost in translating the glyphs of Egypt, we have our aka, or shadowy ody, which Huna tells us is not the self but just the invisible body used by the self both in and out of life in the physical body. Each of the three selves has its own aka body.)


The warped knowledge of Huna which was borrowed by the Jews and later by Christianity remains a tangle of muddled concepts until one applies Huna and restores order. In Fenton’s translation of the Bible we get, in Genesis, the statement that God rocked the surface of the waters with His breath before creating light. In Huna we have three corresponding secret meanings hidden behind the symbols. The “water” is mana. The ‘breath” is the “shadowy body” or aka body of all things – the outline or mold. The “light” is the consciousness or selfness or soul. Consider the “breath” in more detail.


In Hawaiian, the language used in our Huna study, there are three words for “breath” or “breathe.”


Ea: To enter into. To raise or lift up, as water rises up (as in a fountain – symbol we use in accumulating mana surcharge.) Spirit, vital breath, breath of life, life itself.


Aho: The breath or natural breathing. A cord of line. (Aha also means cord, and is better to use than to say “aka thread”, although we have become accustomed in HRA to the latter. It is significant to find the word aho with a double meaning indicating a direct connection with the connecting thread and breathing. The significance would appear to be that the accumulating of mana or putting it to use, entails the use of the breath in one way or another. Hidden under the symbol we see the “entity” or consciousness in some form, directing the creation of the earth or of some small thought-form in our prayer-actions.


Ha: To breathe, to breathe with some exertion, (a stronger act of breathing than indicated in the wordhanu, which is another word for natural breathing.) A trough for water to run through, (water standing for mana, [suggesting] the possibility of causing mana to flow in definite directions by the use of a trough – breathing). (Remember that soul and spirit are Aunihipili and Auhane and the na Aumakua.)


Genesis (Fenton) continues, “God then said, ‘Let Us make men under Our Shadow. So God created men under His Own Shadow, creating them in the Shadow of God.” Note that careful translation replaces the word “image.” This takes us directly back to the Egyptian and still farther back to Huna, so that we find it stressed in the account of the creation that the shadowy body or aka was used as the mold into which man was cast in the material body.


The process was used in the same identical way in the creative work of the na kahuna, and the account of the “Creation” may well be a veil to conceal the Huna secret meaning. To use Huna methods of creating, we move the waters, or mana, we breathe as a part of controlling and accumulating and sending mana, (ea from the roots means, e: to enter, and a: to burn. We moderns say that we breathe in air and use it to burn or oxidize food elements in the blood stream). The symbol of breath in ea and ahogive us the “life force” and the mold of the shadowy or aka body. “God” symbolizes the intelligence (the selves of Huna) setting the creative process in motion and directing it, step by step, as in the “six days” taken for the creation of the world.


In the New Testament account as we now have it, Jesus returns in full materialized form after his death and appears to the disciples. In John 20:22, we read “And having said this, he infused (poured?) Himself into them and said, ‘Receive the Holy Spirit. If you expel sins from any, they will be free. If you subdue them, they shall be subdued.'” Fenton gives us a footnote for the word “infused” which he used instead of the familiar “breathed,” and we turn back to Genesis 2:7 and find “breath” used instead of “infused” “… formed Man from the dust of the ground, and BREATHED into his nostrils the life of animals, but the man became a life-containing soul.”


The thee selves of Huna have been the major puzzle of Christian doctrine. The ancient doctrine was that all beings, high and low, from man to the gods, were triune in their nature. The Egyptians had the gods as the Father, Mother and Son. In the confusion, lacking Huna knowledge, it is quite apparent that the three selves of man were confused with the three units of a triune God. The six bits were shaken up together, and man came out with a single self. To remedy the matter, he was assigned a Guardian Angel or, if he was properly good, the Holy Spirit was added to him. The Holy Spirit or Aumakua was, however, left dangling between heaven and earth in the doctrines. It was vaguely seen as a self connected with man but not in the same way the the one spirit or self was in him. It was a superior spirit which had superior wisdom and power, and which came to help men under certain conditions. The suggestion of the lines from John quoted above, would seem to be that the fixations of guilt as well as other fixations which had to be “subdued” instead of simply “expelled” (or removed), can best be he handled by those who have had a working introduction to the Holy Spirit or Aumakua.



This, if it is a fact, could be of utmost importance to our Huna exploration and experimentation. Perhaps all psychoanalysis, and even Dianetics, fail of full effectiveness in finding and draining off fixations or guilt complexes because of the lack of a necessary element of Aumakua mental and mana power. For some time I have been leaning strongly to the opinion that we need very badly to have some way to finance and carry out a proper series of experiments on just this line. Some work has been done by HRA Dr. Reinhold and HRA Mrs.. Reinhold, as well as others. The preliminary results cry for a full-scale testing on a larger basis.



Living in Cooperation on the Earth

May 1, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.


Discouragement, failure, and depression; discussion of the book, Masked Gods, by Frank Waters; about the garden and nature spirits; using Huna to get answers to our prayers; discussion of the Aka Thread Connection with the Aumakua; the ancient prayer bowl inscription.


Dear HRA and Friend:


These have been difficult days for all of us. I have had letter after letter showing how the “war of nerves” waged on us from outside and from both sides of our own political parties, has worn us threadbare. Events have exhausted our emotions so that our mana charges have run low. George has become discouraged so that he has not replenished the mana supply to the point where we could bounce back and recover our happy and optimistic moods. All of us have been drawn into the emotional churning. We have been pumped full to the bursting point, then deflated until we are limp mentally and sometimes physically.


Unfortunately, the prospects are that the deadly process will continue, even grow worse. That is why I want to share with you the thoughts that have come to encourage me in response to prayers for Guidance.


These are the testing times when each of us must see whether his deep, inner integrity can meet the violent pull of the outer storms which drag us into the emotional vortex. If caught in the vortex, we will be dragged down and down. From the pit, I hear wild cries of unreasoning rage which weaken only as strength is exhausted. I hear men and women turning blindly on their best friends to vent their pent up wrath. Fantastically small things are used as grounds for heaping blame and abuse. Our toes have been painfully stubbed, and like small children, we must have someone or something to blame.


I have had letters telling me that Huna has failed, that I have failed, that there is no longer anything to turn to for help – that we might as well give up trying to find the Light or hold the faith.


Suppose we accept this hopeless opinion, give up, and stop trying. What then? Does it help the situation any? I have observed that it does not. Sitting slumped over and staring at a blank wall is no help. But there IS a way out.


I am not urging that Huna or religion is the answer. If one has repudiated the last fragment of one’s faith, has given up all hope and has thrown overboard completely the expectation of help from man or god or God, the next step is to draw on the deeper, more inward reserves of your own being.


I am not preaching when I say that this deeper reserve is there. I am only suggesting that proof of its presence be had immediately by the simple act of drawing on it. This deeper reserve is the real you. It is the real me. I have found that by making my mind positive and giving a strong upward mental pull, I can bring up the reserve.


It is something that allows one to remain positive and to stand alone, strong and straight, realizing that no externals can move one. This new strength may not bring us healing or money or relief from strain or pressure, but that no longer matters – those expectations have been cast aside. What it gives is strength to stand up – to stand apart. Lacking a god, one may fill the lack by playing god oneself. One begins by helping another – by loving just a little. MFL




BORDERLAND SCIENCES RESEARCH ASSOCIATION releases, and the bimonthly issue of ROUND ROBIN magazine were all of great interest in the past month. HRA Meade Layne, as most of you know, puts these out from San Diego. Aside from excellent articles and the transcripts of seance reports from Mark Probert or others who receive spirit communications, the comments by the editor are brilliant and very much to the point. The review of the present standing of the Flying Saucers is delightful and exciting at one and the same time. In a BSRA release of considerable size, which reached me April 20th, there were sheets describing in some detail the materials discussed, as well as carefully presented in a number of special mimeo booklets which are available through BSRA. Some of these are made up of articles gathered and combined after appearing in earlier issues of ROUND ROBIN or FLYING ROLL. For instance, one that will greatly interest any student is titled “BSRA 1. Experiments of Morley Martin and Dr. Charles W. Littlefield.” Price $1.00 This tells of how the power of thought caused microscopic crystals to take definite form as mentally directed. Experiments are also described in which tiny life forms were created in sterile solutions by the use of electricity and other means. No student of the occult should be without this information. Other important releases are listed, also the book on the Flying Saucers and the first book of Mark Probert, Magic Bag. The subscription for a year for the Round Robin and more frequent BSRA releases is $5 the year. Contributions to this good work are also needed and greatly welcomed. A dollar sent to BSRA, 3524 Adams Ave., San Diego 16, Calif., should get you some back releases or other material as well as the descriptive sheets covering the publications now available. Don’t expect a personal answer – HRA Layne has more than he can handle now in the way of correspondence.




A mimeo booklet by HRAs Fred S. and Corinne M. Reinhold who have been working through the problem of using Dianetics, both with and without the elements of the Huna Aumakua and suggestion. (See earlier bulletins for reports by them on their findings.) Dr. Reinhold (D.C. and Ph.C.) has had long experience in the field of applied psychology and with Mrs. Reinhold has explored the field with care. This booklet is a short and pointed description of the basic methods of using suggestion. It is a simplification of the vast and contradictory literature on the subject and is written for those who are content to let theories wait while they put the methods to the test. I find from letters, that many HRAs are violently opposed to the use of suggestion. Many others have used suggestion and/or have had it used on them (none reporting any ill effects, I may say). For those who are interested, the booklet may be had by addressing Dr. F.S. Reinhold, 6112 Case Avenue, North Hollywood, Calif. The usual price of $2 has been reduced to $1 plus sales tax if in California, for all HRAs.


HRA L.H. writes of her experiences along lines related to the search for the hindering complex. She says, “I have planned to tell you about a self-method of psycho-analysis which reaches the subconscious. I practiced it over 100 hours over a period of six months and drained off a lot of psycho-somatic aches and pains. They were traced back to events early in childhood and some throughout my life. It is like a chain [of] associations. The mind jumps back to early life and may jump years ahead. The book PSYCHO-ANALYZE YOURSELF, by Farrow, tells just how to do it.” (I have not seen this book, but would welcome reports along these lines by HRAs also having tried such methods. It will be remembered that such methods are part of the accepted practice advocated by psychologists in this field.)




[There is] a new book by Frank Waters, who lives in New Mexico and knows and loves the Indians of the region. I have not seen this new book, but my attention was called to it by HRA W.P.S., who also lives in that part of the country, and who reminded me of some very interesting passages (which I had almost forgotten) in Mr. Waters’ earlier book, The Man Who Killed the Deer. She was kind enough to copy the passages and forward them to me so that I could pass them on to you as a form of review of the materials offered in the delightful series dealing with Indian life.


“In the kiva the men sit silently hour after hour becoming human dynamos. Calling up through the little round opening in the floor of the kiva the warmth and power of the sleeping earth-serpent. Calling up from the depths of their own bodies their vital life force, and each calling down through the open skylight the infinite grace and power which pervades all things, and the consciousness and will of his own stimulated mind.


“And all this infusion of strength and power, grace and will, they loosed as if from the sagittal suture on the crown of the head, covered by the scalp lock – from the corresponding aperture at the top of the kiva. As one powerful, living psychic flow they directed it upon the focus of their single concentration.”


HRA W.P.S. goes on in her letter to say, “The Indians live so close to nature, Frank Waters explains, that they believe that they are in communion with the spirits of the deer-people and birds etc. They ask the pardon of the Deer Mother before they kill a deer, believing that the deer will gladly sacrifice his life so that man may live and the never-ending progress of life may go on. They believe that there is one great mind and that all must eventually be part of that, for there is no happiness in going away from the herd ……”


IT BECOMES MORE AND MORE CERTAIN that Huna was the great basic set of truths from which spread the beliefs now found in the keeping of Indians or Africans, Christians or Hindus. In Frank Waters’ description of the work done in the kiva, we can see the accumulation of mana and its projection to the na Aumakua for use in aiding them, the senders of mana. We see the mana drawn from the lowly level of physical life and used to empower the higher selves. It makes little difference whether the Indians actually made contact with a sleeping something behind a serpent-earth symbol of basic force, or mana. The method so often is seen to work despite the dogmatism that may have crept in to distort the truth.


THE DEER-MOTHER, and the “deer-people,”,”bird-people,” “snake people,”,etc., fall under our learned classification as TOTEMS. But to get past the arm chair studies of our great “authorities” and past the smug misconceptions, we must go back to the totem people themselves. From a protracted study of their beliefs and practices, there will slowly emerge the great foundation belief that consciousness is a thing in itself, not a byproduct of energy building life forms in crystal, plant, insect or animal. A vast picture spreads before us, framed by limiting space and time. In the picture we see a consciousness in the fabled “Fall.” It descends from god-like conditional levels and animates and directs the living energy to build substances, then crystalline structures, then cells and cell groups. Cell groups join other cell groups, with specialization of tasks for each group. The bee and the fish emerge, each acting as an integrated part of the hive or finny school. COOPERATION is the law.


THE DEER-MOTHER is but the symbol of the undergraduate who is out of human level school, but who has not yet learned to be an Aumakua, an “Utterly Trustworthy” Aumakua unit of consciousness. There is always the “nature spirit” or “group soul” to watch over those tiny and split-up particles of consciousness which have descended (for some mysterious reason) to start at the very bottom of evolutionary life and begin to work upward.


FROM THE TINY PARTICLE of consciousness in a single crystal, there grows, by union and cooperation with other particles, a stone with an enlarging of the tiny conscious entity. At the lower levels, all growth is by merging with similar units. At this level there is only the budding of free will. The hive, the family and the colony, all must first learn cooperation as the first rule of upward growth and progress. The more evolved Nature Spirits furnish the ingredient of higher wisdom to guide into cooperation. The combining particles of consciousness grow. They evolve. They finally become the aggregate of consciousness we call the Aunihipili of a man – the subconscious.


AT THIS STAGE a strange thing happens. A graduate subconscious is placed in the physical body with a subconscious spirit which is in the process of learning. This graduate subconscious is, of course, an Auhane or conscious mind self


AND NOW A STILL STRANGER THING IS TO BE OBSERVED. Over the pair is placed a graduate nature spirit – an Aumakua, become at long last “Utterly Trustworthy.” Its entire attention is given to a single man, or perhaps a man-woman pair. Why? Because, at this precarious stage, the man is given reason, and almost complete free will. He is to begin to shift for himself. Gradually he learns to live almost apart from family, colony or cooperative group. And in doing so he becomes “One against the world.” He learns by the hardest that war on others for selfish gain is contrary to growth and progress. We learn in a very hard school that only by mutual help can progress be made. We learn that we are indeed our brother’s keeper, and he ours.


A FEW OF US HAVE ALMOST LEARNED THIS. That is our thin, weak voice we hear raised pleading for the outlawing of wars and for the beginning of mutual assistance the world around, pleading for the use of reason and love and such wisdom as we possess when we work cooperatively in groups – groups containing men specialized in all branches of knowledge. In the beginning of the upward progress, we were forced to work with our fellow units of consciousness, now we are having to learn for ourselves that cooperation is the law on all levels of existence. There is such simplicity and reason in this matter that one can only marvel that mankind is so slow to grasp it. It is a simple matter of the wiser guiding the less wise, of the stronger helping the weaker, and of all working together for the good of all.


THOSE WHO HAVE LEARNED THIS LESSON have gone on ahead to the next level of consciousness. We can see them at work in our garden if we pause to observe the plant cells working cooperatively together to express life on the level of that particular kind of plant. We may even see one insect eating another to preserve the balance of power that makes cooperation and progress on the wider scale possible. The apprentice Aumakua assigned to care for the earthworms in my garden does not fret because it is not assigned to birds. It is content. It knows that ALL things must be given loving guidance under the law.


It is as important that we have earthworms as men. Both are a part of a cooperative whole in which living consciousness presses on and up toward a goal long ago envisioned as a complete uniting in which the sundered particles once more join – join to be a part of a Source so perfect in wisdom and love and power that it is beyond the farthest reach of imagination – becomes inclusive of the vast new universe at which we peer wonderingly through mighty telescopes.


SO, WE LEARN ABOUT “TOTEMS.” We learn about “Earthworm people” and all the rest. We learn that our most immediate goal is to become “utterly trustworthy” as rapidly as possible. The essence of this is to cooperate for the greater good. So very simple, but how we stumble and blunder and balk in learning to carry that part of the world’s load given us to fit our strength and our share of wisdom.




I have for over a year been trying to peer behind the scenes and discover the apprentice na Aumakua at work. I have watched for signs that they are less than expert in their jobs of overseeing the little living things. I confess that I might not handle affairs in the garden quite like I see that they are being handled, but at the same time it is very clear to see that there are certain rather hard and set rules that the invisible friends have to follow. The ant people follow their rule that they must care for the plant lice and bring them out to feed on the rose bushes in early spring. This is not good for the rose people’s activities, but, as the Indians tell us, one lower form of life is happy to give itself to another which is a bit higher in the progression scale, so that life may move on and up.


ABOVE THE NATURE SPIRITS it is evident that there is a still higher spirit which coordinates the work of plant and insect and bird and worm people. A law seems well established at that higher level also, and I discovered that it included me and all I might do. If I used poison sprays on the plant lice, I upset the balance and threw the machinery slightly out of gear. After some thought I hit upon a way to work under the rules of the game. As the little ladybugs were poisoned by the same spray and so prevented from increasing in their proper time to eat up the plant lice, I stopped spraying. I also left some sanctuaries in corners where the ladybugs could hatch and multiply. At the risk of having passers-by think me touched, I carried on one-sided conversations with the nature spirits, hoping that they would hear and respond – and cooperate with me for the greater good of the garden. All went much better than before. The roses tithed in terms of leaves and tender buds. The ants and their insect cows tithed almost to their last penny as the ladybugs did their allotted job of eating to clear the bushes. With the food gone, the ladybugs tithed in terms of their own lives, only a few staying on to keep the balance. True, the kindness and compassion which we, as humans, have learned to hold as ideals, have little place in the levels of life in the garden, or even in my own physical body, where the same set rules must be obeyed if all is to go well. I eat foods to take life from lower forms for my use. The life force thus gathered is offered in part to the na Aumakua in the giving of mana so that they may be made able and strong for their work to promote the good of all. It would seem that all life forms, from the weed invading the garden, to the ant invading the kitchen, have a vital purpose in that the upward surging wave of life may use them. In my task, as an Auhane, I can see that I am learning first steps on the way to becoming a nature spirit myself. I overlook the Aunihipili and slowly learn to guide it into the paths of order and the laws.




Answers to our prayers are much discussed in our letters back and forth as well as in the bulletins. While we need to speculate on all angles of Huna to increase our understanding, our primary interest, for the most part, is in the finding of ways in which we will be able to use Huna. It is not enough that the naturally psychic and highly trained na kahuna of yesterday were able to use Huna. We need to use it ourselves. We complain bitterly when we try and fail, but prayer seems instinctive through the whole of the life wave. From the far reaches of the Amazon, a scientist finishes observing life in the untouched jungles and sends out the information gained at great cost, “The animals will to God.” Man alone is failing to do this – despite the rising wail of prayer from every quarter of the globe.


NATURE’S NORMAL PATTERN OF BALANCE stood for untold centuries as the waves of life moved upward through life forms. In Egypt, the customs changed hardly a whit in five thousand years. But, in recent years, while trying our new wings of scientific discovery under the permission of the birthright of free will, we have upset the natural balance and have taken things into our own hands. We have pushed aside the barriers of ocean and air distances. We fly the mountain ranges. We do for human disease what I did with my poison spray in my garden. The populations and overflow wars for “living room” cause ever greater unbalance and war follows war, each greater and more disrupting than the one before.


EACH UPSET in the normal balance throws something else out of balance. Wars weaken social, economic and governmental structures. Into the weak spots leap the greedy and predatory individuals and organizations of individuals – even nations. The voices of those who call for moderation and cooperation are lost echoes, while the shouts of those bent on greedy conquests beat on the public ears from every side. Who pauses to consider the dearly purchased single page in the papers giving us the pleas of the Quakers for sanity and moderation? Few, indeed. Most citizens are blindly being led in the opposite direction. Hates and fears are whipped up and up and up, day and night, using any and every excuse or pretext, to make us deaf to moderation – to make us willing to chance the destruction of ourselves and our world neighbors, even the earth where the life waves move up in orderly fashion.


THE HUNA RULE OF NON-HURT could stop the present plunge into darkness, and the expansion of the ancient Huna rule as found in, “Love one another,” would place our feet on the path of cooperation and bring us out of darkness into the Light. The Auhane in every sane man knows that it is better to work and live together in cooperation for mutual good than to destroy and tear down because of hate and greed. It is only the Aunihipili that does not know this and cannot understand because of blind greeds and angers which are played upon by the men of dark hearts and black purposes.


THE OUTCOME can be a slow growth of understanding in which man also learns to “Will to God” and learns the lesson taught him on his upward climb when he belonged to hive or school or herd – the lesson that ordered and mutual help fits the LAW. Or, as many past civilizations appear to have done at the crest of their highest wave, we may continue to follow the present mad war trends until all semblance of normal balance is lost and we find ourselves lacking the tools of cooperative work – the tools of transport, of communication and of law enforcement. At that point, Mother Nature would step in and from [those] who survived, new would rise.




A LETTER FROM HRA MRS. A.C. asks (1) just how far away is the Aumakua from us, and where is it stationed, and (2) to what part of the human body is the aka thread fastened – the thread reaching to the Aumakua – solar plexus, heart center, forehead or brain?


I remember that the same questions came to my mind some years ago, and feel that the answers may be of general interest. In some occult writings much is made of the several centers indicated in the above question.


The na kahuna seemed to believe that the connection was with the aka or shadowy body of the Aunihipili, and that the point of attachment was in the general region of the solar plexus – the region of the mind of the Aunihipili being roughly placed in the abdomen below the diaphragm. Their word, naauindicated the small intestines, the seat of thought, affections, emotions and intelligence.


As I have explained in my book and in several bulletins, the telepathic contact with the Aumakua is in the hands of the Aunihipili entirely. By no act of will can we force ourselves to be clearly aware of the actual contact and the thought-form messages passing back and forth along the connecting thread.


The supposition that a similar connection may exist between heart or brain centers, seems to have no supporting evidence in the lore of the na kahuna. Another point is that contact with the Aumakua continues through the aka thread when we die and become free of the physical body. This offers proof that the point of attachment is in the aka body actually, and that the physical body is touched only as the aka body impregnates or tinctures the corresponding parts of the physical.


The Aumakua is assigned no definite place in Huna; it may be near or far, but as distance makes no difference in telepathic communication, it may be considered very close at all times. The na kahuna, however, had words which indicate a belief that the Aumakua (a god – akua) sometimes came very close to the body or even into it. Akua noho meant, “The god who dwells with a man.” The “god who inspired the man,” as in causing him to make a wonderful speech, was the akua-ulu. Note: The word god was used as the English equivalent of akua by translators. All entities higher in the scale than the Auhane of man came under this classification. The idea of a single supreme God was foreign to the Polynesians so far as I know. Their Supreme was a Trinity – three great gods – and Lono, who seems to have been a lesser god of a slightly lower order, came into the picture at some indefinite point in the long history of Huna, possibly borrowed from some other source or representing a contamination of original theory.




This has been suggested by HRA Ernest Bateman of Seattle, one of our most enthusiastic and hard working Associates.


I am turning this project over to him. All depends on how many HRAs would like to have us adopt an emblem and have it made up in a form to wear as a pin. The cost would be between two and three dollars each, and a certain number would have to be ordered to begin with. If you desire such a pin, drop a card to HRA Bateman at 5108 W. Olga St., Seattle 6, Washington. The design can later be decided upon should sufficient interest be made known. I have recently received from HRA Bateman a beautiful pendulum stand and base with an alphabet in a circle to [be] used with a pendulum to spell out messages from the Aumakua via the Aunihipili. So far, after all too few open periods to make tests, I have failed to get messages. Mr. Bateman is sure that he is getting authentic messages in this way from his own Aumakua and believes that a secret code he has worked out and put to use is preventing prankish and pretending spirits on the invisible side from masquerading as his Aumakua, as was the case in the first tests made in this experiment.




This has been translated and a copy of the translation obtained for us from Professor McCarthy of the Australian Museum, by HRA S.L. of Sydney. It will be recalled that this bowl, dug out of Babylonian ruins, has in the past few years been tested by HRAs and found to have what seems to be a remarkable healing power on the order of an ikon or amulet. It was made a very long time ago for a Jewish family.


The inscription is in Aramaic, the language which Jesus is said to have used. The translation was made by C.H. Gordon, Smith’s College, North Hampton, Mass., who says, “The text is designed to preserve the property and family of the clients (of the bowl makers or priests?) from evil forces. Threshold means house, seed means children. The husband is Grifa or Qrifa, the wife Mami – they are called children of their mothers, not of their fathers. Iii and Immaz are feminine names. Names are always according to their mothers, not their fathers, because Aramaic magic demands this measure of certainty. The mother of a person is known with certainty – not so with the father. The reading of Iwi is not sure. YEWS is the name of God – YAHWEH – with the last letter disguised in accordance with a technicality that need not be explained here. However, note that the first letter ‘Y’ is dropped, then the second and then the third.” The bowl is flat and about 14 inches in diameter. It is made of grey clay with a dull glaze.




1. Documents I have written for myself.

2. In thy name do I act.

3. Oh Lord of Healing.

4 to 8.


Send healing for the wound of the threshold, seed and property, Qrifa son of Iwi, for his son and for his daughters and for his building and for his property and for his fowl and for his beasts, and for his kids, for his sheep and for his asses and for his oxen, that they may live for them, and be preserved for them; namely for Mami daughter of Immaz and Grifa son of Iwi, in the name of YHWF, HFW, WF, F, the name that cast down the name of the chariot of the Red Sea, and holy angel before him.


OUR BEST THANKS for this material. HRA S.L. also obtained and sent to me pictures of the little stone image, back as well as front, and I hope soon to be able to announce that an artist HRA will have made a reproduction and be ready to cast copies for those who wish them. She writes that Kii Pohaku impresses her as very good, friendly and domestic in a droll little way all her own.





Huna Angles on Psychoanalysis

May 15, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



Discovering your own complexes and fixations and the roots of these using various methods. Also, a discussion on the pitfalls and dangers of doing this type of work on your own. Book Review:PSYCHOANALYZE YOURSELF by E. Pickworth Farrow


Dear HRA Friends:

I have been greatly warmed and encouraged by the many letters which have come in answer to the last bulletins which told of the feeling by some HRAs that Huna had failed, and I along with it, because their efforts to get help through Huna type prayers had failed. I had not realized how many of you there were who saw the problem so clearly and who realized so fully that our work is still in the experimental stage and that we cannot expect to be able to duplicate the best works of the old na kahuna until we have spent sufficient time to learn what they knew – and to develop the ability to use that knowledge, once it has come to light.


It has also been a great pleasure to hear from almost all of those who had become despondent, and to have them say that they did not really blame either Huna or me – that they knew, when they stopped to think things over, that there must still be things we do not know and have not done, or done correctly.


Thanks to each and every one of you.

M. F. L.


AT THIS POINT in this bulletin, I wish to review a book which may be of great value to any who are a little desperate and who cannot wait for the experimental phase of Huna to bring us more positive answers to prayer. It is a book by another of the many gifted HRA writers, Dorothy Thomas, and its title is THE KEY TO SPIRITUAL MAGIC. If ordered from the authoress directly, she will autograph your copy to you if requested to do so. (Address is 1530 Glendale Blvd., Los Angeles 26, Calif. Price $2.12 post paid. Add tax if in California.)

In this book is told the simple and direct story of a long search for understanding and healing. The search covered a surprising scope. Every ancient religion from Egypt forward was studied as well as the living and very modern religions teachings and cults. If anything was overlooked, I was not aware of it in my reading. The book was written in 1943, before the writer came across Huna, so is ideal for any who feel that Huna is too long a way around and who wish to turn to the more familiar lines of religious thought and experience for possible help.


Whether others can find help in the same way, I cannot say, but Dorothy Thomas did, and she tells how she did it. Her need could hardly have been greater at the time of final crisis. On page 55 she says: “One morning at about ten I collapsed. But there were other problems besides my misery. Payments, dwindling savings. Our car gave out. We lost some furniture. This was the crisis. Something HAD to happen. Mary Baker Eddy must have felt something like this when she went to Quimby, as a last resort. But I didn’t have any Quimby.”


It takes over thirty pages in her book to tell how, when she had given up and counted everything lost, she was able to draw on that strange deeper inner reserve of power (of which I wrote on page 1 of Bulletin No. 54) and without recourse to any particular religious concept, except that of “a Heavenly Father,” literally pulled herself up by the boot straps of stark courage born of the desperation of her weakness and need. Suddenly she found strength to draw upon. She began to see a pattern in the tangle of her past studies. She began to simplify and soon, she “stood entranced, and staring at light and the day Eureka! I had found it. Heavenly Father, I cried, MORE LIGHT, MORE LIGHT, MORE LIGHT!” The Light that came to her is described, page after page, with verse used where prose failed in setting down the glow of the “Revelation” and her inspiration. There speaks first the student, then the poet and at last the mystic.


Two years later, Dorothy Thomas had come on so swiftly that she had finished another book to try to put into words the heart of her findings. She based it on a remarkable manuscript by Charles E. Sleater, and put it into novel form, THE CALL OF THE PHOENIX. ($2.75 plus Calif. sales tax and la postage, from the same address.) It is a story of Egypt, the pyramids and initiation. In fiction form, it shows her philosophy in action in the lives of her characters.




This was a book mentioned in a letter from HRA L.H. in Bulletin 54, (International Universities Press, 227 West 13th St., New York 11, N.Y. 157 pages. $2. Copyrighted 1945 and perhaps still in print.) Through the kindness of [an] HRA of Los Angeles, who tells me that she has used the method advocated in the book, I have the loan of her copy, and so can review it after a fashion. For a beginning, let me pass on to you parts of the letter from HRA E.H., telling of her experience with the method.


“Back in 1946, when I first got the book, I used the method to dissolve a complex which had caused distorted reactions for about fifteen years. More recently, while having a session with the pendulum, I didn’t get an answer to a particular question, and this made me suspect a complex. So I switched to the method suggested in the book and began writing. Before long my subconscious balked and then began a tussle; I had to resort to writing down a series of questions working all around the last point that had come up and caused the refusal to answer. Two full 8½x11 pages were filled with nothing but written questions and then the complex finally showed enough so that I knew what to go after….. The shying away from the subject pointed to a very deep-seated complex of which I had been unaware. I use the method whenever I am deeply troubled and always feel better and clearer-minded afterwards. One caution: be sure to use smooth paper so that your writing with your pen will be effortless.”


The author of the book, Mr. Farrow, tells the story of emerging from World War I with his health in poor condition and his mental reactions of a nature that caused him to decide that he was reacting to hidden fixations and needed the help of a psychoanalyst. He tried one doctor for a time, then another, eventually finding that he could get better results by himself by sitting down every day for an hour or so and writing out whatever thoughts came into his mind.


By this method he freed himself of all reluctance to mention any and all thoughts, also any and all memories of his past actions, ideas and emotions. He kept his sheets of writing locked away securely.


WHAT TO WRITE DOWN was left to the subconscious. Care was taken not to judge or be critical, not to be surprised or ashamed. He remained apart with an attitude of friendly and impersonal interest, noting all that came to be written out on paper and so exposed to the light of reason – thus being automatically drained of some elements of force. (He found that talking was not so good and had little of the good effects of writing. It may be noted that many people are much more impressed with what they read than what they hear. The visual impact on the Aunihipili seems naturally greater than the auditory.)


The writer is not too good about explaining just how he went about the job of directing the subconscious self to give ideas on earlier events in his life. It is, however, to be supposed that he asked himself questions and wrote down the answers that came into his relaxed mind. Or he may have begun a session by thinking of some troublesome event of the day or of his past life, then letting the Aunihipili give him ideas that were called up by “free Association,” one idea prompted by another in a long train.


JUDGING THE WRITTEN IDEAS is hardly mentioned, but it must be that as he impersonally observed what had come into his thoughts, and as old memories caused old emotions to return with them, he was well enough versed in the art of psychoanalysis that he was able to spot significant reactions to certain memories – or to see in the “blind spot” surrounding some memories, the evidence that a complex was being touched, avoided or skirted.


MANY EXAMPLES ARE GIVEN from his own experience to show how he got back into blocked-off memories and was able to understand the fixations behind them. Once understood and the painful memories lived over and over a sufficient number of times, the fixations were removed.


THE GENERAL BENEFITS included improved health and clearer thinking as well as normal response to situations met in daily life and work. He writes on pages 50 and 51, “It will be found that the getting of a large number of thoughts written down and off one’s mind renders the mind clearer, and that one subsequently does the things of greatest importance first in one’s daily life more readily than previously when a certain amount of confusion and repression was in the mind. The process also reduces any nervousness which may be present by eventually dissipating the underlying repressed emotion. In this respect, it is much better than experimenting with the psycho-galvanic reflex or with the word-association test, for the latter processes only indicate the presence of emotions without removing it to any great extent. Nevertheless the removal of emotion is painful, and thus this method requires far greater determination than merely experimenting with the other process.


A confidential friend whom one could consult and with whom one could discuss any trouble or difficulty which might arise might be a great help with self-analysis. It is undoubtedly true that ‘a trouble shared is a trouble halved’ and analysis certainly indicates the advisability of every person having a confidential friend – preferably his medical adviser if the latter is at all interested in the subject of mind.  (And on page 41) ” ….. one’s mind is never a blank, but is always thinking of something, though one may not be fully aware of this, or of what it (our Aunihipili) is thinking about at any given time or moment.”


THE PART PLAYED BY DREAMS in the method is interesting. One thinks of a remembered dream and writes a corresponding set of lines. Then, thoughts related to the dream or apparently not at all related, may come. All are reduced to writing, and many unrelated thoughts are later found to be closely connected with the thing lying behind and under the dream as under a “cover memory” with which the subconscious often hides complexed materials. By demanding the meaning of a dream on wakening (page 8), much or little information may flash into the mind about it. The writing may later complete the picture and show what the full and actual meaning or significance of the dream is.


“TRANSFERENCE,” which the author explains, seems not to be necessary to get the beneficial results. Transference is the reacting of the early complex-forming incidents by the patient. As the complex is brought to light, the emotions associated with it are stimulated and felt. Such emotions are transferred very often (unconsciously) from the original one who aroused love, fear, hate etc., to the doctor. It is generally thought that this helps wear out or exhausts the complex by using up the store of emotions locked in with the complex. This is good for the patient, but often hard for the doctor.


The author experienced little or no transference in his work with the two psychoanalysts, although both antagonized him to some extent because they would not let him tell what came into his mind and which he felt was important to tell. They had tried to force or direct him into the recall of special things to the exclusion of other things that he seemed instinctively to know entered importantly into the search which was being made. Once he had broken with the doctors, he began freely to follow where the subconscious might lead, and in no long time arrived at periods in his early life where fixations had formed and where the actual incidents, because they were actually or emotionally painful, had been buried by other and substitute memories. He went from later memories back and back and back, always finding reactions which had been made abnormal by some mysterious something inside him. When at last the “something” was reached and seen as the original cause of all later and similar reactions, the results were most pleasing and quite permanent.


NO DANGER WAS DISCOVERED by the writer in his experience with the writing method. From his scant description of his condition as a person in need of this type of help, it does not appear that he was in a markedly bad way. He would seem to have been only slightly touched by emotional storms or reactions or by physical ills rooted in fixations.


It is barely possible that there would be no danger in the method for any person. It could be that the writing method brings the Aunihipili so slowly and reluctantly to the point of disclosing complexed memories that the step-by-step process will drain off the emotions gradually. It is, unfortunately, found to be a common experience in the work of the doctors, that the patient may uncover a complex and react to it so violently that he may suffer seemingly far greater pain, fear, hate etc., compared to the reaction at the time of the original event. The patient has to be helped through this storm rather completely lest he become a murderer or a suicide in the interval between the treatments. The precaution, it would seem, should be taken by everyone to have at hand a friend who would stand by if a hornet’s nest of reaction was suddenly touched off and control of the Aunihipili lost to a dangerous degree. The friend could stand by and keep encouraging the outburst of emotions so that by repetition they could be exhausted and the danger safely, even if painfully, passed.




The fact that the Aunihipili and the Auhane are TWO separate entities, is a very great help in clear understanding of what happens when psychoanalysis is undertaken. As many HRAs will wish to try the method proposed by Mr. Farrow, it seems rather important to me to call attention to several points of theory and practice in this end of the psycho-religious field and to see what light Huna may be able to throw on them. (For reference, I suggest Dr. Karl Mennenger’s book, THE HUMAN MIND, 1945 revision, available at all good libraries, and written for the layman.)


We have begun to suspect in recent years that some of us bring over completed and normal memories from a past incarnation. (Huna admits a few reincarnations for each of the three selves as they go upward along the path of evolution.) The evidence in hand is none too good to support this conjecture, but we may do well to remember that some strange material which appears from the depths of the Aunihipili mind may only be explainable in terms of former incarnations and experiences in those dimly remembered times.


As a substitute for the reincarnation theory, we have the suggestion that race memories may be carried by the germ cells which transmit our hereditary characteristics from generation to generation. It has also been suggested that from conception, the human being remembers what is said and even done, by the mother or those near her. This theory stands inspection rather well from the facts of many recollections of prenatal events, but fails dismally when described in terms of functioning memory before the highly specialized brain cells for remembering are even slightly developed.


Huna throws much light on this theory by explaining that the Aunihipili may be present with the parents even before conception. It would have to be in the aka or shadowy body, but, as we see in the case of the Aunihipili as a ghost, it has, in the aka body, all the organs of thinking and remembering, also of hearing and seeing, even if these organs are not filled with the dense matter of the physical body.


Huna tells us that the Aunihipili remembers well but lacks the higher form of reason that belongs to the Auhane. This gives us a good explanation of the fact that the complexes seem often to be formed before birth. The expectant mother falls. She says in her distress, “I can’t get my breath!” The baby Aunihipili is deeply impressed and a complex is formed in which it applies to itself the words and ideas carried by them. In later years, a fall may re-stimulate the complex and the gasping for breath of asthma materialize.


We may say that in all probability the Auhane does not join the Aunihipili as a guest and partner in the new body until birth, and that, therefore, all impressions retained by the Aunihipili of prenatal events lack the rationalization which can only be given by having thoughts and impressions pass inspection by the Auhane. The Aunihipili, having learned to pick up and retain impressions without the rationalizing help of the Auhane, seems to have an unfortunate way of continuing to do this from the time of birth onward. In times of physical, emotional or mental stress, the Aunihipili seems to revert to the prenatal practice and take impressions to itself, thereafter retaining them and reacting to what it judges those impressions to mean to it and its well being.


The Aunihipili, when not in its usual state of being comfortable and well satisfied, is engaged in one of two actions – engaged slightly, moderately or frantically. These actions are (1) wanting something, and (2) not wanting something to the extent of trying to avoid it by every means possible.

The baby instinctively learns to try to get what it wants and to get rid of what it does not want. All goes well until the time arrives for the lesson that some desired things cannot be had and some undesired things must be put up with, with what grace may be possible.


All students are fairly well agreed that most complexes are formed when, for any reason and under any set of circumstances, the Aunihipili reverts to its prenatal or other way of pushing aside the Auhane and grabbing impressions before they are seasoned with reason. It is also agreed that these unrationalized impressions are then reacted to with a strength and dogged determination out of all proportion, and with amazing cunning used in carrying out the reactions.


Another characteristic of the Aunihipili is its almost incredible stubbornness in refusing to listen to reason where a complex is involved. In the old Hawaiian word for the Aunihipili, two of the roots have the meaning of “stubborn” and “secretive.” The na kahuna must have known these characteristics a very long time ago.


In its effort to prevent the rationalization of its complexes, impressions, and beliefs, it will hide them out of reach of the Auhane by all manners of trickery. When cornered, it will use symbols to cover actualities.


When the psychoanalyst begins to probe for complexes, the Aunihipili will usually do a characteristically childish thing. It will lay the blame for all its real or imaginary woes on the doctor. Or, if there is a matter of complexed desire, it will transfer to the doctor all the desirable attributes and love him for that. This is “transference,” and, sad to say, the frequent and sudden cures wrought by this step last only so long as the transference lasts, and that is only as long as there is constant contact with the doctor. The complete cure is brought about only when the patient has vented the emotions behind the wants and NOT wants and has been made to understand and rationalize his actions and reactions and release his hold on the doctor, stop placing the blame on others and seeing that no one was to blame.


So strong is the resistance of the Aunihipili to all attempts to uncover its hidden complexes, that there is little danger that the really badly ailing individual will do himself damage through the writing method. This is simply because the people who most need help are least in control of their own Aunihipili, and therefore will almost never be able to keep it from preventing the steady daily use of the writing. A thousand excuses will be made by the Aunihipili and a thousand absolutely necessary duties will be recalled as having to be done each time the thought of writing is brought up. Never once will the Aunihipili overlook the opportunity to blame the avoidance of writing on someone or something else, and it will convince its Auhane that the blame is always properly placed. If a friend or the doctor puts pressure on the patient to attend daily to his share of the work of analysis, blame and often hate is their reward.


It is a strange commentary on the Aunihipili, but it really holds to pain and sadness and hate – all the uncomfortable things – if they have been brought about by it in accordance with complexed ideas of the meaning of complex-forming events. On the opposite side of the picture we find individuals who cling as illogically to foundless and irrational loves and joys growing out of their fixations. For them, everything is “so wonderful!” and “so exciting.” They are often the envy of their companions and friends who feel dull and lifeless beside them.


The goal of psychoanalysis is first to relieve physical ills due to the fixations, second, to restore normal mental and emotional reactions to daily happenings and personal contact, and third, to release the energy wasted in reacting to complexes so that it may be used to better advantage in normal living.


A VERY IMPORTANT MATTER which must be considered and well remembered by all of us who may decide to experiment with the writing method (or any other method) is this; Nearly all complexes are to some degree coupled with the big “NO” of artificial INHIBITION. A child may have its complex of blind fear of a big man caused by an early beating from a thoughtless and angry father who thinks only that he is teaching the child to mind. Take the example of the man who was beaten in early childhood when he kicked and cried in a fit of infantile temper at being denied his sister’s doll. Later in life, any man who denied him something symbolically representing the doll, aroused in him the same fear and hate aroused by his father.


To continue the example, say the man becomes successfully psychoanalyzed and recalls and drains off the complex. UNAVOIDABLY, and at the same time, HE GETS RID OF THE INHIBITION which had been a lesson only too well learned – the lesson that one does not take from others a thing belonging to them. For years this inhibition had served well to make the man respect the possessions of others. Now, with it gone, along with the complex, there is great danger that attempts will be made to take things from others – so that the lesson will have to be relearned, and perhaps in the hard way.


None of us need be even slightly surprised if we see someone who has been cleared of complexes suddenly seem to run wild and show the lack of all social restraints. We must understand what has happened and realize that a hole has been left in an otherwise orderly train of memories – memories containing all the lessons of “musts and “must nots.” They strike a circumstance demanding a reaction in accord with the painfully learned pattern of social inhibitions, and with the saving inhibition drained off with the complex, they react as they would in babyhood – react with a direct grab for what they desire, or a violent kick at what they wish to avoid.


Here is the RULE TO FOLLOW. When in the process of analysis, act and react only in the most usual and ordinarily quiet way to avoid the pitfall of lost inhibitions. No matter what new thing you wish to do, or how very right or plausible such an act may seem to be to you, consult your closest friends and follow their advice in the matter. Make NO important decisions on your own until at least six months after the finish of the analysis. Above all, as one writer warns, do not marry or begin divorce proceedings during this dangerous period when the lessons of inhibition are being relearned and the holes left by the complexes are completely filled in with healthy and well rationalized mind material.


I would like very much to have as many HRAs as possible do a bit of experimenting along these lines and to report in findings and results. The writing method, used with a close friend to stand by and use good judgment if ours gets muddled, seems safe enough, but each must take his own chances or else let the method alone.


In addition to the standard ideas on the subject, keep Huna in mind, especially if you ask yourself questions and write the answers which rise up in your mind from the subconscious. Remember that if you uncover the memory of a hurt done another, and find a storm of guilt sensations or shame aroused, you must make amends directly, or, if too late for that, substitute amends until you convince yourself you have more than balanced the score. Until this is done, do not hope to be able to convince the Aunihipili that you are no longer guilty and deserving of punishment in the form of ill health or “bad luck” or failure to get the Aumakua to hear your prayers.


A final word of warning from the na kahuna and from modern psychic science is most important of all. This is the warning that when you stop the active thinking of the Auhane and relax mentally while inviting the Aunihipili to present its thoughts to you, some spirit on the other side may take the opportunity to present its thoughts.


Some of us are naturally well protected against such intrusions, others protected hardly at all. If mediumistically inclined, it may be wise to continue to live happily with your complexes and let well enough alone. If, after the proper prayers have been made to the Aumakua for protection and guidance, any day’s use of the writing method begins to develop angles which cause suspicion, break off at once. Above all, do not allow fear to take you and cause panic. Where one refuses to be afraid and remains cool and firm, most spirit intruders can be ordered away successfully. If the writing is stopped, all will be well.


Many of us are fortunate in that we have for some time been taking time out to strike up an acquaintance with our Aunihipili. We have learned to know it as another entity, and gradually have learned to talk to it, listen to it, and to establish a relationship of love and reciprocal confidence – as the ideal relation should be between parent and child. The daily practice together at accumulating and putting to use mana surcharges is the best possible training, as is work with the box exercises and practice in the telepathic contact in the TMHG work.



HRA A.H., brilliant student and able experimenter, found recently that her Aunihipili, whom she calls “Pansy,” needs symbols or pictures to work best. She understands about finding a lost article and finds it promptly if a picture of it is drawn and it is described in close detail. If the lost article is only called by name, she may not get the idea and may not find it for a long time. In trying the box exercises, a peculiar thing was accidentally discovered. As an experiment, Pansy was presented with a small jeweled elephant which A.H. sensed to be desired and admired by her. It was presented with considerable fuss and ceremony “to be her very own and to be kept by her always.” Thereafter, with six assorted trinkets used in six boxes in the box exercise, Pansy might make mistakes as to what was contained in other boxes, but never did she fail to find at once the box containing her “very own” little elephant. Perhaps all of us can make similar valuable discoveries. Ours is an experimental project. Let’s experiment and get on with our work with Huna.



Huna and the Nature of the Soul

June 1, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



Discussion of the Hawaiian language describing the Aunihipili and the Auhane, the “Path,” Reincarnation and past lives. Letters from HRAs. The Wall of Protection for American soldiers in the war. Dreams predicting the future.




One of the local HRAs dropped into the Study recently and we fell to discussing the dusty theory of transmigration. That, for some absurd reason, led us on to speaking of transubstantiation and the changing of the elements of the Holy Communion to the body and blood of Christ. This brought us by one path or another to the subject of transmutation of elements.


Suddenly my friend looked at his watch, frowned, and said, “We’ve wasted ten minutes. What I dropped in for was to talk about Huna. We’ve known of transmigration in theory for perhaps three thousand years and have argued over transubstantiation and alchemy for almost two thousand, and it’s time we got on to something more promising.”


“What had you intended to ask about Huna?” I inquired.


He took off his glasses, inspected the lenses absently, and replaced them. “I hardly know how to put it…. It’s that matter of the two selves in Huna – the Aunihipili and the Auhane. Did the old na kahuna always have to say ‘my Aunihipili and my Auhane ‘ when they spoke of what we call our ‘soul’?”


I reached for my Hawaiian-English dictionaries, and looked to see what Hawaiian word the early missionaries had selected to use for our word “soul.” There it was on page 245 of my Andrews Dictionary. I read the translation aloud: “Ka`ho`a`ka: The spirit or soul of a person still living, supposed to be seen by (native) priests heuhane kakaola.”


“Of course,” I explained, “the word uhane was the standard one they used in translating the Bible into Hawaiian, and never for a moment did the missionary scholars suspect that the Aunihipili was another self and part of the ‘soul.’ They were living long before the subconscious was discovered.”


“But,” put in my friend, “does that word kahoaka have anything in it to signify more than two souls? How about the roots and their meanings?”


So we turned the dictionary leaves and hunted up the meanings of such roots as we could take from the word. From ka, hoa and aka, we were able to translate, “The, companion, and shadowy.” That centered our attention on the “companion,” and the only companion of a Auhane is a Aunihipili, for the Aumakua is not considered a companion in that sense. The native priests or na kahuna, were, it seems, well acquainted with what we moderns know as “astral travel.” If, using their psychic abilities, they saw one of the two “companion” selves out of the body and wandering about, they knew it for what it was and had a special name for it. If they saw both selves out in their aka bodies, the chances were that the person was dead.


The word kino`wai`lua was reserved for use to indicate the ghost of one deceased – translating literally, “body-water-two” or “a body of two waters.” With water symbolizing mana, we have a ghost of two bodies or selves, each using its own grade of vital force or having in place of a flesh body, one made of aka substance and mana, one such body for each of the two selves indicated in the word “two.”


Finishing with the roots of these words, we eventually got on to ka`ka`o`la which was given by Andrews in the dictionary as a second word for “soul.” The roots were kaka and ola. Kaka has the common meaning of “to beat, whip, or split as wood.” This seemed not applicable to the “soul.” However, there was another meaning, “fruits that grow in clusters, such as grapes….” This, added to the meaning of ola, which is “alive”, gave the meaning of the word as, “cluster-alive,” which, in symbols, is easily seen as a “cluster” of living units, possibly a Auhane in its aka body with a small charge of mana. If several such spirits were seen out on an astral traveling spree together, the word for them was oio, meaning, “a company of ghosts,” according to the maker of this early dictionary. (A word of no special significance to us and NOT indicating a self which is “alive” or in the flesh when not astral traveling.)


When, a little later, I accompanied my friend to his car, we were on to discussing the significance of the root that translated, “companion.” This same root, hoa, has also another meaning, an evident symbolic pointing toward the aka or shadowy thread that connects the Aunihipili and Auhane during life and when separated in astral travel. This meaning is, “To tie…. as with string or rope; to secure by tying or binding.” (In the alternate spelling of Aunihipili, or uhinipili, we have the root, hini, meaning “thin, or slender” which applies perfectly as a symbolic description and significator of the aka (aha) thread which Huna knows so well in its many functional uses, and which, in other systems, is known to a much lesser extent – the “Silver Cord.”


My friend summed it all up as he climbed into his car. “No matter which way you turn, na kahuna seem to make you accept the idea that we have two selves instead of one.” He stepped on the starter, winked solemnly at me, and said in a voice of gruff command, “Come on there Aunihipili! Shift that gear! You and I are an hour late!”


I returned to my Study with my mind turning slowly on the matter of the many words used by na kahuna to describe, in some very particular way, some special state or condition of the Aunihipili or Auhane when outside the physical body. At my desk, I searched old notes for still another such word, and soon found it.


This word is ha`ili`aka, meaning “ghost or spirit” according to the dictionary. The literal translation from the roots, is “a trough through which to run water (symbol of mana), a skin, and something shadowy” (our usual aka body which a self inhabits as a ghost or spirit). This word might have been used for a normal spirit made up of two selves, but the stress is made to fall on its ability to convey mana in its aka body as water is conveyed by a trough. The idea of a “skin” may indicate that the mana is not made to flow onto another spirit, but is kept and used to fill the aka body of the Aunihipili of the spirit as water fills a skin. The ancient na kahuna were clever at hiding symbolic meanings in words.


One can almost picture the original na kahuna, ages ago, striving to make up words which (1) would be used in common conversation and so not be lost, (2) which would, in the roots, contain symbolic and secret information which would be carried on down to posterity for the benefit of those to come who would need this information.


That the words survived, we know. We also see that the outer or esoteric meanings of words and phrases survived and were used as such in conversation and writing in non-Huna circles and lands. Christianity and its literature is filled with the words and phrases which have the outer and inner meanings.


HRA Alice Harrison said in a letter to me, “To me the aka thread or cord between us and the Aumakua, is the Biblical ‘straight and narrow path.’ I find so much in Huna that fits my inner interpretation of the Bible.”


The “path” was a symbol, in Huna, of the aka thread of contact between the Aunihipili and the Aumakua. (Ala: “A path; to rise up, to excite to action, as the mind.” Note that the symbol of ‘up’ was used to indicate all sending of mana and thought-forms in prayer-actions from the Aunihipili – at the instigation of the Auhane – to the Aumakua. Nearly all of the great religions have the same idea of ‘up’ in placing their heaven and the bright spirits who inhabit them. Only here and there may be found a concept of a heaven which remains on the good earth, but which is removed in the matter of distance to some special region.)


The “Wide Path” is always the easy one to follow in sacred writings, and is said to lead to bad ends. (Ala`nui: “great path”) On the other hand, the narrow and small path led to a good end but was difficult to find and to follow. In Christianity it has been taught that the difficulty is caused by our slowness to give up sinful living. That makes sense, but vague sense when the symbol of a narrow path is considered. Not so, however, if we turn to Huna.


In Huna the “path” is “straight” which is pololei, and means “moral straightness” as in Christianity. The “strait” and the “narrow,” on the other hand, take on special symbolic significance. The word ha`ikicarries for us the special meaning of this “narrow path.” Its roots give us, literally, ha: “trough to convey water (the mana flow); and iki: “small.” So, we have in the “small trough to carry water,” the tiny aka thread carrying mana “up” to the Aumakua to empower it to act for us on this earthy level in answer to our prayers.


Na kahuna tell us with care in their many symbols, that the aka body of any of the three “selves” can be filled with mana. We have just seen this secret information as it was hidden in the word for “spirit” which indicated the aka body as a water skin, filled with mana to be used in some way.


Our progress in our studies in Huna and its uses depends on such evidence as these roots provide. The “wide and easy path” is to accept the outer doctrine found in Polynesia from Easter Island to New Zealand – the doctrine that mana is some personal form of power which is handed down from parent to child along with standing and authority…. Or, that the aka or aha thread is NOT to convey mana, but to remind us of the umbilical cord connecting all with ancestors.


Whither goes our Huna research? HRA Winogene Savage, whose books on religion have been reviewed in the Bulletin, has been considering the problem of what we should take up next to further the Huna studies and experimental tests. Here are parts from her letter.


“It seems to me that Huna urgently needs a number of students with clairvoyant faculties well developed, to check, correct, fill in missing links, for a complete miracle-working philosophy.


“The teachings of Theosophy, including reincarnation, karma that carries over a series of lives, and other more complex keys, are all verified by many, many sensitives who actually see back into Egyptian, and even Atlantean incarnations of their past.


“I have known personally, several who have traced various past lives that check, and fit in with events and circumstances today. Flower Newhouse, who remembers clearly even back to Egypt, and whose instructions come directly from past teachings or from Teachers today, traces MANY present day causes in the lives of those who come to her for help back to previous incarnations which cast dark shadows on present lives.


“If reincarnation is a fact in Being, how can any psychoanalysis going back only to this life-conception, really dig out those hidden causes? One can search and study until doomsday, but without the whole picture – as it affects us – will the premises be adequate to meet the problem confronting us everywhere? And will the very best of cures be complete and permanent if causes do go far back, and still remain?


“I have always been ‘regusted’ (sic) with Freudian philosophy. It actually leads nowhere. It is just as far around to go by that path as to go by the accredited path that leads to KNOWING.


“And giving ‘George’ or ‘Pansy’ so much importance in developing technique is, in my opinion, traveling on the road that leads nowhere. I have seen them running the show with the minimum of conscious direction, and what a mess they made! I have never been able to fit the Aunihipili into an accurate place in my philosophy, tho I often tell my ‘George’ to find things for me and of course he does.


“Our consciousness resembles the iceberg in that the subconscious is like the mass below water level and supports the conscious which is like the visible part. It is all the same stuff, but is functioning differently, and is floating in the Great Sea (of consciousness?) of which it is made – differing only in form, but not in substance – ‘God,’ in my appraisal.


“Probably na kahuna saw far into the past, and so could deal with causes (in past incarnations). But I believe the TEACHINGS are available in today’s releases, are more advanced, and are more applicable to today’s problems. In fact, I believe it is being released in a number of forms, to satisfy all students who are willing to search and study. Out of each type of teaching we will glean kernels that will eventually complete the picture, and in that process, clear away all barriers – complexes and blocks and such – without giving them extra attention. And we will come to see and hear and know with veritable ‘cosmic consciousness,’ which seems to me to be the ultimate purpose of earth-living.


“Huna papers have given clues that apply to any philosophy, but it seems to me that Robin Hood’s barn has a pretty well packed Path around it! I’ve been having to take a divergent path, since I so often disagree.”


Sent with Mrs. Savage’s letter was an announcement of a lecture to be given by Flower A. Newhouse, and I take it that this is a suggestion that we might do well to turn to this lecturer for information instead of continuing our present approach to Huna. The lecture is titled “Unveiling the Mysteries of Creative Prayer,” and concerning the subject, I read: “Behind the visible range of man’s activities lies the perceptible field of his thoughts. Within this field PRAYERS ARE VISIBLE!


“What prayers look like, how they act, and to what extent they answer their own requests will be disclosed by this lecture. Mrs. Newhouse will also analyze the inner reasons why some prayers are not answered. She will describe the difference in the appearance of the kind of prayers which are ineffective from those which are vital.


“Everyone who hears this lecture will not only better understand the mechanics of prayer thought-waves, but will be more intelligently able to pray effectively and wisely.”


Comment on the letter above. HRA Winogene Savage is one of our most steadfast friends in HRA. She has been with us from the earliest days, and has led a Huna group. She is one of Cigbo’s most generous friends. More than that, she calls the play for all HRAs whose brain radiations on the Bovis Biometer measure around 320 degrees. What she has to say is always said frankly and in the utmost sincerity, and must be taken in the spirit in which it is given.




All roads lead to Rome, in Huna as in other matters in the field of the psycho-religions. It is as if we who are HRAs were seated in a very large circle, each viewing Huna from a particular angle and in a special light – a light of experience and study, of needs and individual approach.


We cannot all leap over the tangled field of mechanics found in Huna, as Mrs. Savage is able to do. Many of us must plod along examining the manas, the three selves, the fixations, the aka threads and all that. Our faith in the veracity and correct “seeing” of noted psychics may have long since soured. The long view back through incarnations may have been cut short by the contradictory “seeings” of the psychics we have known – or we may have been thrown back from the speculative section of the field by something inside us which refuses to accept the statements of Teachers at face value.


Dr. Oscar Brunler has done us a very great service in his discovery of brain radiations and in the classification of types of mental action and reaction. (In which work his wife, Dr. Calver, has done a great Service of study and classification as well.) From this work, we learn that each of us is gifted in some special way as we approach the study of the psycho-religious field. Once we see that, we realize that we are all headed in exactly the same direction but are, because of our mental individualities, stressing certain items of information and depending on certain sources of information fitted to our way of reasoning, sensing and feeling. HRA Mrs. Savage finds in the Bulletins many things from my pen which she does not accept because they do not agree with her view of things, or because she may consider them incorrect as relates to Huna. In this she is in excellent and honored company. Our experts on the Hawaiian language and Hawaiian lore in general, Charles W. Kenn, F. H. F. and HRA, as well as HRA Theodore Kelsey, disagree with my opinions on many points, and always for very excellent reasons of their own, if not equally impressive reasons from where I stand looking at the central LIGHT furnished by Huna.


Going back to the clairvoyants, and taking Flower Newhouse and what she “sees” as an example, I know that a number of the HRAs are rather completely convinced that her psychic vision gives her the correct information on matters. On the other hand, my type of mentation, as measured by the biometer, causes me to compare her findings and her statements as to the meaning of them, with similar findings and statements accumulating down the years, especially in the past century since psychism escaped the era of witch-burning. Just because I come to an approach of comparisons, and turn away with empty hands because no two famous psychics agree on facts, Teachers or final goals of living, is no reason why others may not be able to fasten to the findings and decisions of one psychic leader of a group and come away with hands full to overflowing.

Perhaps the greatest feather in the cap of our HRA organization is the very fact that we CAN work together despite the divergent points of view which we as individuals represent. True, a few HRAs have been unable to bear failure to bend the rest of us to their point of view, and have resigned, but, on the whole, we have demonstrated the finest tolerance I have ever had the privilege of seeing exerted in such a mixed group. I am often sinfully proud of some HRA whose newly arrived letter takes the scalp off both myself and some real or postulated angle of Huna. It shows that we are a fully alive investigational group and not a somnolent congregation which is content to let one person stand as the last word in authority on every question. If we can keep together, even if in each other’s hair betimes, and keep battling forward, each on his own line, but with Huna always kept in sight, we will, by the very nature of things, make steady progress toward something factual, and, what is more, practical.


No matter whether we accept reincarnation as a matter of a few or of a great many lives, or karma hangovers from life to life, or Cosmic Consciousness as a final goal of growth, we will be safe to keep before us the short-range aims which are peculiar to Huna – Huna being the thing that has brought us together as an investigational group. We can watch for ways and means of healing ourselves or others, and everything can be grist for our mill, be it the manas, the akas, the aka threads, the three selves, the fixations, or what not. The most important facts, once we discover them and put them to use, will invariably be translated by each of us in his own terms. However, it is warming to remember that no matter how we may differ on other angles, there is one set of simple verities which we always share: the verity that each slow and often painful forward step of growth is based on love and Service – even if very scant and meager. Failing that, if progress through love and Service is beyond the embittered reach of some, there is always that great Huna rock upon which rests a sure salvation – the rock of the ancient doctrine of “NON-HURT.”


Hard as it may be, we can slowly arrive at hurtlessness in acts and thoughts. That accomplished, even in part, and with resolves battered and broken each day, love and Service will open the door and come in softly. How we help is not as important, nor is why we help, as is the fact that we DO help. A kindly deed is a blessed help, a very sharing of oneself. But there may be a companion Service if we only sit beside the road, silently wish blessed good to each passer-by.


One of the basic processes to be learned in the tiny world surrounding us close at hand, is that of drawing people and things to us instead of pushing them away. There is a mystical something about it. I look out of my Study window and see a stranger on the street. But if I wish him blessed good, something bright and shining happens – he is no longer a stranger, but a friend. I have drawn him to me. The same thing happens in my garden. Today I discovered a nest in the center of my prized bush which provides red berries and green leaves for Christmas. In it were four small strangers – who remained strangers as they huddled low to keep out of sight while mother mockingbird ranged afield for food. I smiled and prayed them a little blessing, and as I did so, they lost their fear and rose up mightily, presenting four of the most amazingly wide little yellow mouths I have ever had the pleasure to see. The mystical something had worked silently and swiftly behind the scenes. Suddenly those four little birds were MINE. The things we reach out to and touch with love become miraculously our very own. We add ourselves to them and there is a flow and a uniting. Strength and warmth is augmented. A sense of peace and wellbeing arises. Again the lesson is learned that cooperation is the law, not separation and antagonism.




Letters about the self-analysis method of of writing down our random thoughts…. Much interest has been shown in the new project of testing the “writing down” method learning what fixations and blocks may be in one’s Aunihipili or subconscious. Several HRAs are already working on the test, and others have sent in suggestions or statements from writings on the method or methods closely related to it.


HRA S.J.Z. of Chicago, reminds us of the controversy concerning the advisability of telling others what we write down if what we write concerns something we hope to gain or accomplish. Some hold that to tell others of a plan exhausts the power-drive of our desire to carry it through – and to write it down has some of the same effect. I would comment on that item by saying that while doing a self-analysis, with the probable loss of valued inhibitions, it is very important to confide plans to others and allow them to help prevent going off on a wild goose chase in one direction or another. A plan which will, in normal conditions, not stand talking over with a close friend is apt to be a poor one in any event.


S.J.Z. adds to this the observation that, “…this same dissipation (of desire-energy) is sometimes very helpful. When one is angry, worried, fearful, or distressed by continuing malignant thoughts, one is unable to perform one’s work … If it is inconvenient to talk about them to a sympathetic listener, one should spend fifteen minutes a day writing them out until they are gone. The writing is not to be read over, but is to be destroyed immediately … Fifteen minutes at a time of the writing-down work is sufficient. Do it every day. Don’t overdo it or the results may be too great for safe handling.”


Most HRAs will have been watching the astrological prediction made all through the past year. The “worst” failed to happen on May 20th and May 29th, to the effect that the astrological conditions on the 20th and 29th of May, just past, were very dangerous and that revolution at home or the break out of full scale World War III might come. (I am writing this at 10:30 P.M., May 29th.) As yet, the great danger seems to have been averted.


Much as I decry the claims of some groups, as in World War II, that they had, by “decreeing” sunk battleships and averted disasters on the grand scale, may I whisper the hopeful suggestion that our TMHG prayer-actions for world peace and sanity may have helped. We have no way to know how much we have helped, or even that we have helped at all, but let us continue and redouble our efforts in this direction.




The Wall of Protection work for the fighting men and their families … It has taken longer than was anticipated to get word back from the fighting fronts in Korea as to the reaction of the men in the services to the Open Letter which was part of Bulletin 51, and which has been distributed on a wider scale than was anticipated. The prayer hours are being kept up faithfully. I hope by next Bulletin to be able to report the reaction of the soldiers to the project.




I am happy to be able to report that dreams are still being sent in, the average indicates bettering conditions for the present, although the more distant future still seems filled with changes and disasters of various kinds.


Two HRAs mentioned the prediction of a strong quake in the San Francisco region on June 10th at 9:30 A.M, credited to one Greensdan. One suggested that we make counter prayer-actions in our TMHG periods (which I at once began to do). Another reported dreaming of standing in the street watching a clock. The hour of 9:30 passed safely and he awoke. He got the flash that the quake would not come as predicted.


About two weeks ago I had a dream of being cut off by a flood which was washing out a road on the upper side of a great dam. I needed badly to pass over the crumbling road to get home, and found a woman with a taxi who was willing to try to get me across. We raced along the road with the muddy water chewing off sections almost as we passed. Reaching the far side safely, I got out and looked down, only to see that the water was still and was clearing so rapidly that I could see well into the depths. Someone said that the gates in the dam had been closed and that they had held – that the danger was over and that the dam would stand. After paying the taxi driver $4, she asked for 20¢ more. I asked why that should be and she said, “Others may not charge that, but I do.” Upon awakening, I asked my Aunihipili, George, at once to give me the meaning of the dream and its symbols. In reply I got the flash that the major war dangers would be narrowly averted, that the dam would hold back Red aggression, that the muddied waters of world conditions would begin to clear, and that the 20¢ represented additional taxes and war costs.



Keep your reports coming on what you attempt on any project.



Working With the Aunihipili

June 15, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



A letter about prayer and weather control. Discussion of the concept of tithing. Experimental work being done by a group in San Francisco regarding the opinions of spirits. More about the Huna found in the Berber culture, and more concerning the work of self-analysis.



This is to be a Bulletin composed largely of letters and comments…


Despite my inability to answer letters from all you good friends, I am greatly pleased and warmed to have the flow of letters, reports, suggestions and comments continue to come in almost as usual. Cigbo has been remembered in a most encouraging way, and thanks go to all of you. My special thanks is tendered for making it possible to take time from correspondence to apply to my writing job (which is not fiction, as some of you have supposed, but begins with a careful study of radiation, which is right down the Huna alley, and will make possible the writing of a book. I am finding much of new value to Huna and will report to you in due time).




Sent in by HRA Alice Harrison, (address Hillsboro, Wis.), who is a magnetic healer and who would be pleased to know other HRAs in her part of the land. She reports: “On Friday, May 25th, 1951, I was visiting friends on their farm .They wanted to plant corn but a storm was coming up. It had all the earmarks of an all-day rain. I went out, looked up at the clouds, gathered a surcharge of mana with accompanying breathing exercises, then asked my Pansy (her Aunihipili) to present the surcharge to my Aumakua to be a living sacrifice to be given the Spirit in charge of the storm. Then I asked that the Storm Spirit please hold back the rain for 12 hours. Within three minutes the storm veered off to the east and missed us completely. This was at 8:15 A. M. At 8:15 P.M. the rain came and lasted all night. The next day was one of showers, wind and cold. My friends wanted to fix up the groves for Memorial Day, but it seemed as if they would never get to do it. Finally they began work in the midst of showers and wind. I saw a huge, lowering black cloud headed right for us, so repeated silently my performance of the day before and the cloud broke in half and one half of it went to one side of us and the other half to the other side, allowing the work to be finished.


“I always give thanks, and have been sending mana sacrifices to na Aumakua of the elements. I believe it is like tithing, which, I have found, keeps one in tune to receive an immediate response to a request of any kind. Anyway, it works. I never use it selfishly or for personal aggrandizement in any way, but to help others. I have not yet learned to clear the channel for myself, but I get good results when I ask unselfishly. Thanks for helping me. (TMHG). Last evening my friend and I were treating at 9 P. M. C.S.T. We tuned in with you. He is so powerful that he can heal just by a thought ….”


Comment: It is always a pleasure to find an HRA willing to run the risk of being annoyed or (as once happened,) really imposed upon through being introduced to other HRAs. The many rewarding friendships that have come in this way have more than balanced the three cases in over three years where the association turned out unhappily…. The matter of the control of weather is one of the most valuable proofs of the verity of the Huna beliefs. I have had too many letters similar to the one above to show that it works, for contrary arguments to prevail. One has little or no sensation to tell them that the surcharge has been accumulated, that the Aunihipili has obeyed the order and made the contact with the Aumakua, or that the mana has been sent across the aka thread with the thought-forms of the request – the request that a weather controlling Aumakua will be persuaded to make a change in a weather condition. However, we can see the results. While we must keep our minds open, and while we must admit that Huna may be wrong or our understanding of it may be faulty, the present explanation of the mechanism is certainly as logical and satisfactory and workable as any offered from other system, if not, as is my opinion, much superior.




The matter of tithing is a very one-sided question, even though it is as old as the idea of sacrifice. InSSBM I discussed at length the necessity of doing some sacrificial act that would impress the Aunihipili as well as the Auhane, that the individual deserved having his prayer answered, Guidance given, and his “way” made straight. Only those HRAs who tithe regularly or for special occasions have written to tell me of their belief in the value of this method as (1) a genuine gift in love, for the good of someone or something, and (2) as a most potent physical stimulus. Talk costs nothing and buys little. A giving “until it hurts” is a great impressive. Those who do not tithe, write nothing about it, pro or con, so I call it a very one-sided submission of evidence. It might be said that the tithing of mana as well as of funds, as practiced unfailingly by HRA Alice Harrison, covers the ground most completely.


(HRA C. S. wrote recently: “I am sending Cigbo $3, I used to tithe and I got along so much better, had more to tithe and more to spend and save than I do when I fall down on it. Today I counted my all and decided to try to stick with it to the best of my ability. I always feel a little guilty when I fail to keep it up.”


Wing Anderson, whom you all know, once told me that, invariably, his income jumps in keeping with the amount of his tithing. I have told in SSBM how the kahuna who pulled me through my worst trouble in Hawaii insisted that a gift to some worthy cause – until it hurt – be a part of my own personal activities in making ready for the Aumakua aid which was later given in so definite a manner.)


At the risk of violating a confidence, I wish, while we are on the subject of “serving that we may be served,” to pass on to you a strange experience of an HRA who is gifted in psychic and healing lines. I have known him intimately and can vouch for his integrity in every way, even while giving no identification for him, for very obvious reasons. Some time ago he asked his spirit friends if they could help him to help various good causes by giving him the winner’s horse races. Soon winners were given from day to day, and with such success that he began placing bets. The various causes were faithfully served and the bets became always larger up to a certain point. Then came the discouraging part. So many on the other side wished to use this channel to help people or causes, that it came to the point of what began to amount to obsession – winners and, I take it, demands for their gains to be used in certain ways, that something had to be done. Two things came about. First, the bookies passed the word that he always won, and his bets were refused on all sides. Second, by steadfastly refusing to continue on those lines, the pressure from the spirits relaxed. The moral for us seems to be entirely in keeping with the Huna dictum of, “All things in moderation – everything conforming as closely as possible to the normal, kindly and hurtless way of life!” The more deeply I go into Huna, the more I am impressed by the amazing wisdom of the Guiding na Aumakua.




“DEAR M.F.L.” writes HRA H. M. Wagner, of Florida, elder statesman Of the psycho-religious field, good friend of Huna, and one whose opinions carry much weight because of his wide study background and unusual spread of contacts on the spirit side of life. (Huna is the 1 science of man in the flesh and out of it as well.) “Friends on the other side say they are dependent on (contact with?) this plane for any experiences missed while here and necessary to their growth. A better idea of things can be had if one will remember that the other side is the real life while this is the shadow, so to speak. No reason to imagine that mana must be drawn from here for their use. As I have before remarked, to remake the philosophy of Huna is one thing, to swallow it whole is another. Our continued experiences with the other side lead us to believe we must modify some of their theories and perhaps discard, except historically, that fantastic notion of theirs of the breaking up of personality into independent entities. The more we learn from our friends over yonder, the more fantastic all that seems. That you have their idea dug out is probably correct; but that the idea is correct, is another- question.”


Comment: One of the good things about our HRA work is that we can all have our own opinions concerning all matters touched by the ancient Huna system or statements aimed at saying what it may or may not have contained. Knowing HRA Wagner so very well, as I do, I can vouch for the fact that he will protect the right of any other HRA or spirit communicator to views of an entirely contrary nature. Only in organizations where the beliefs have all been crystallized into set dogmas, do all the members think alike and agree on the beliefs – to disagree in these organizations means to get out of them. In the many letters which I receive, there are a healthy number which question my conclusions concerning the beliefs and practices of the ancient na kahuna. The beliefs of na kahuna, regardless of my conclusions, are likewise criticized. This is as it should be. It has been pointed out to me, and with good reason, that I have become so set in my views on Huna that I try to make all new findings in this and related fields, fit my idea of what Huna probably is or is not.


To this personal bias, I happily plead guilty. I have become as “sot in my way” as any of the rest of you, and must beg understanding and tolerance. If I consider the Huna idea of the two separate selves more to my liking than the modern idea of conscious and subconscious, (see SSBM for my reasons for this – under the topic of ‘personality’) think what fantastic ideas I may still be capable of accepting and presenting to my friends as fairly well-proven outside the strict limits of orthodox science. A little later in the year I plan to report to you my reactions to something found by Mr. V. L. Cameron, official water dowser for the Navajo Tribe, and student-experimenter extraordinary. If any of you feel that the two separate selves of Huna is too fantastic to accept, or that I have closed my mind to anything except Huna, just wait a bit and hold on to your seats. This week I spent five hours with Mr. Cameron, listening and watching with mouth hanging open.




Reported in June by HRA Stephen G, Macabe, who lives near San Francisco, and whose findings, reports and sound opinions you have all read in other Bulletins. With three friends making up his experimental circle, and himself acting as medium – with powers rapidly increasing – tests in spirit-aided distant healing have been undertaken. The communicators are headed by one, “Chassu.” They accept the idea of using mana from the living members of the little circle. Here are parts of the report:


Chassu, the control, speaks: (Note that this spirit considers himself the fourth person of the circle. MFL.) “We have to unite – you three now with me. It is necessary to weave and knit together this union once more. It is the knitting together of our force, of the emanation from your bodies, the emanations which are combined with the spiritual emanation of my body, or whatever you wish to call it. We unite this force into a great solid strand or cord.


“Now go down deep and see if we’ve gotten this strong enough so we can make some practical use of it. Give out your strength consciously – although it is not something which you can do consciously. It is merely the willingness to impart of that which you have physically – which overflows out of your bodies as water overflows from a glass held under a faucet. It flows down from the head as a stream, and tonight we unite that for use.”


(Another spirit who is by way of being a healer, comes into the circle after some conversation, is given permission to try to take the accumulation of vital force, and does so successfully. The spirit explains that a woman – a friend during his earth life is in a dying condition, in great pain, and has given up hope. Her doctor is beside her and they have prayed for help. The medium sees the scene and the attempt to give the force through the doctor. The effort seems to be at least a partial success; hope has been restored to the woman that she will be able to recover. Chassu resumes control and tries to explain:)


“… He (the spirit) is not an expert healer, that is, he is not able to manipulate (the force) … but has been training himself to utilize the power. He heals through a doctor friend of his who suspects that something comes from the other side, but does not know it definitely … Tonight the doctor was in dismay over the patient. She was close to the doorway. His friend (the spirit) was able to take some of your physical force and combine it with the force of others here present and pour it out upon the patient, or through the doctor to the patient – or in some way accomplish the purpose. It was effective. It did not drain off a great amount of your physical energy. You would have used up that amount of energy which we used, in running up and down stairs rapidly. It was helpful to take. It was necessary.”


Comment: There is little agreement on the part of spirits as to the need for borrowing the vital force of the living to use in healing and more weighty undertakings on the other side. Some give the opinion that spirits can use the energy natural to their side. What we know conclusively is that often the vital force of the living is taken for the purpose of producing manifestations at séances. Often the sitters or medium or both, are badly exhausted as a result. I have discussed this point at length in SSBM, should anyone wish to check my conclusions on the point. Practically all of the word roots in the study of the Huna secret lore surrounding the idea of “altar” and “sacrifice” indicate the belief that the mana of the living was used by the spirits, particularly those of the Aumakua level. The mana was conveyed over the aka or aha thread, which was united as the braided cord if a number worked together to form what we might call a “circle” or a “church congregation.” Undoubtedly, there is some mana available to the spirits from some appropriate source if not provided as their duty by living relatives (check ancestor worship and some of the rites of “feeding”). In Polynesian legends, the gods sometimes strengthened themselves by using the juice squeezed from plants, giving us the mana-water symbol unmistakably.




From Cape Town, South Africa, well seasoned student, James Bernard, writes: I am taking advantage of your invitation to write to you, not, I am sorry to say, to report anything of much value. A very good friend of mine came upon a copy of your great work, The Secret Science Behind Miracles. The only copy in Cape Town, he promptly bought it. In due course it was lent to me until I was able to procure my own copy. It is the greatest work ever to come into my hands…. I shall not weary you by a long story of my own searching these forty years past, but I might mention though, that now in my elder years I come upon your work crowning all my studies and yearnings.


The particular reason why I am writing to you is to draw your attention to some information on the subject of the Berbers and their wanderings (In SSBM I tell of W.R. Stewart’s finding of a Berber tribe in North Africa, with a kahuna knowing Huna and describing it in a “secret language” later identified as a Polynesian dialect, MFL.). Bhagavan Das, in his book, The Essential Unity of All Religions, pp 193-197, quotes from a remarkable article in THE THEOSOPHIST, Adyar, Madras, The Ancient Wisdom of Africa. Patric Bowen, as a boy of ten or twelve years of age, tells of his friendship with many Insanusi – Wise Men – of the Zulus, One of these Mankanyesi – The Starry One! – explains much of the inner teachings.


Mandlalanga – Strength of the Sun – chief of a very small community of Berbers, or rather Khabyles, had come away, five thousand miles from their home in North Africa and had identified themselves with the Zulus. He (Bowen) was taught in the secret Bantu tongue: “Itongo is All Substance, All Power, All Wisdoms” and so on. Bowen continues, in the article, “The Brotherhood is called, in the ancient speech,Bonabakulu abase-Khemu, i.e. The Brotherhood of the Higher Ones of Egypt. It was founded by a priest of Isis in the reign of Pharaoh Cheops to spread the Wisdom that Comes from of Old among all races and tribes of Africa. The grades of the Brotherhood are: 1. The Pupil, 2. The Disciple, 3. The Brother, 4. The Elder, 5. The Master, 6. Those Who know – Isangoma, and 7. Abakulu – i.e, Perfect Men, for whom rebirth has ceased, who dwell on earth in physical form by their own will, and so on.


I was on the staff of the S.A. National Gallery for 20 years and still keep in touch. A few days ago I met a young native friend of mine who is of Zulu descent, and who works at the Gallery. I asked him to get in touch with an educated Zulu and introduce him to me, so that I might question him about the Berber Zulus, those who ‘”sought God’s friendship in the CORD.” (My caps. If this is the aka CORD of contact with the Aumakua, we may learn much, directly or indirectly, according to the state of preservation of Huna fragments in Zulu keeping. MFL.)”


Comment: It will be remembered that Stewart’s Berber kahuna teacher told him that her tribe had been resident in Egypt and had built the Great Pyramid – that of Pharaoh Cheops, supposedly – and then had gone north. It is of much interest to note that the cult of secrecy was found by Bowen and even a secret language with which to describe the beliefs – in this case the Bantu. It would be a fine thing could some of us check Bantu with the several Polynesian dialects for similar and remaining root meanings pointing to Huna. The name of the chief, given in the above account by Bowen, Mandlalanga, or “Strength of the Sun,” breaks down easily to a Maori translation and so of the Hawaiian: Man for mana, la for la, sun or sunlight, langa for loa or strongest. I would take the name to represent our “High Mana” such as I suppose na Aumakua to use. HRA Charles Kenn will probably run a check translation for us.




We are presently experimenting with self-analysis as a Huna project. HRA Franklyn Llewis, psychologist of long experience writes:

In my opinion it is unwise to discuss with others, particularly at first, plans relating to self-analysis by free-association writing, or to show the results to others, as this has an inhibiting effect. Material should be written very rapidly either by hand or typewriter and thoughts put down instantly, paying no attention to incomplete sentences …and then burned.”


MORE ON THE SAME SUBJECT has come in from HRA L. H. who was quoted in earlier Bulletins. She, as well as four other HRAs who have expressed themselves, agree that what is written down should be burned. This removes any reluctance to put into writing whatever may come into the focus of consciousness from the Aunihipili. She says, however, that before one burns the writing of any sitting, a few notes may be added to one’s private record of the activity.


She writes: “I read with interest your review of PSYCHOANALYZE YOURSELF. There are a few points which I believe should be stressed: We must remember NOT to direct the mind in any way. Just keep it still and let whatever idea come into the mind as it may. Write it down immediately and change the line of thought just as quickly as ideas change. The temptation is to pursue a thought on and on, but the method fails to bring up ideas through the “chain association” method if one does that. Keep writing. There were times when I just wrote ‘Blank, blank,’ over and over until an idea came into my mind and I was off again.


“One idea calls up another until finally some experience that was connected with some kind of an emotional disturbance is brought to mind. The mind jumps back and forth many times over the years before such an experience is brought up… An idea may seem to stick for a few seconds or minutes with a great deal of emotional tension. A sitting of one hour at a time should be enough. There should not be too much danger of too great an amount of emotion being brought up from the Aunihipili if this time limit is observed. Between sittings, a large amount of emotion is worked off – and for this purpose physical exercise is excellent. Make it brisk and purposeful. One may really suffer. Pains may appear.


“I have written down, I feel pain now in my shoulder, etc. etc., with the pain moving and finally leaving. One may also write away emotional reactions as “I feel tense and nervous,” repeating the phrase over and over until better.


“I have forgotten how many hours I had written before I came to be able to use the method of talking to myself. Later, I hit on a still better method – that of using finger-painting as I talked. Many times much emotional tension was released – so much so that I just worked out painted patterns vigorously for some time before another idea was able to present itself .I really think that finger-painting releases much more emotional tension than does either the writing or talking. A background of music also helps. For the painting, red seems for me the best color to use to dissolve things. I consider it symbolically the Flame of God. Starch and tempera or calcamine powder make the paint. I prefer the music the Chopin or Strauss waltzes. Many things seem so embarrassing, as the memory returns, that it is difficult to face them. The original emotional tension or disturbance that was connected with the event at the time will return and may be considerably exaggerated. My self-psychoanalysis was wonderful in making my mind clearer and more efficient and in improving my health, also in setting me free from many things, although I have never become entirely free of aches and pains.


“Being new to Huna and a very busy person, it has taken me some time to become familiar with the methods used. A month ago I decided to get on with the pendulum experiments. I found that a gold locket on a chain works very well. At first my subconscious mind was lazy about delivering mana to me to fill me with strength to do my work. So, every little while I would test it to find out whether or not my mana was depleted. It often was after a short time of doing household tasks. (She relates how, with practice she overcame this difficulty and had mana ready for use as needed.)

“By now I feel that, through the pendulum, I have found a real method for contacting my subconscious self. We are becoming good friends and it is becoming my faithful servant. I am training it to answer questions with the box exercises. I have taken two identical boxes and put different earrings in them. When I point to one of the boxes and ask if the white earring is in it, etc., I get the correct answer through the pendulum. (She tells of finding lost articles and of locating articles, for which she wishes to shop, then continues.) The amazing thing to me is that we have this wonderful power at our command and use it so little…


“At first I had to tell my Aunihipili many times to assert its authority and not let other entities direct the pendulum or steal our vital force. I now know how to renew my vital force quickly so that I am not exhausted at the end of my day’s work as formerly. (She has learned to question the Aunihipili via the pendulum and is discovering in this way what it feels and believes, and so, what it does by way of blocking the actions of her prayers. Here is a sample of such conversations.)


“Indwelling self ,do you think I am worthy of prosperity? Ans, No. Why don’t you think I am worthy of prosperity? Ans. Because you have committed too many sins. (She explains that the answers may come in swings for ‘yes’ and ‘no’ but otherwise come as silent answers as in the method used in talking instead of writing the self-analysis.) Do you think we should be punished for past sins? Ans. No. Are you afraid of prosperity? Ans. Yes. Why should you be afraid of prosperity? Ans. Because someone will take it away from you.


“I then talked to my indwelling self and reasoned with it. I explained that no one can take that which belongs to me,


for I only want that which is in the Divine Plan for me. I want only the money which already belongs to me in the Divine Plan of my life. It is already mine and has always been mine and nothing can take it away from me. Indwelling self, you need not be afraid, for no one can rob me of that which belongs to me in the Divine Plan. I then resumed the questioning to check results of the lecture.


“Are you afraid of prosperity? Ans. Pendulum stood still. Do you think I deserve prosperity? Ans. NO, with very wide swing. Are you afraid to have me become prosperous? Ans. YES. Why? Ans. Because you will turn away from the Lord. But, if I am prosperous I can serve the Lord better than ever and can devote my full energies to the service of the Lord. Now, do you want me to have prosperity? Ans. YES, with wide swing.


“Indwelling self let us pray to Jesus, the great Savior and Redeemer: Dear Lord Jesus, send your great solvent, love, down into my very being. Let it penetrate into and through every part of me dissolving all my fears and doubts into nothingness. Let it take out all fears and insecurity that have ever been a part of my consciousness and let it take them up and out into your pure, holy light of spirit and obliterate them instantly under grace in perfect ways. Open the door, Father-Mother God to your love and blessings, for I know that you have my welfare at heart. (Questioning again resumed.)


“Do you believe that God wants me to be prosperous? Ans. YES. Do you want me to be prosperous? Ans. NO. Why not? Ans. Because we are poor and in debt all the time. Do you want me to pay my debts? Ans. YES. Do you want me to be poor? Ans. YES. Do you think it is fair to want me to be poor? Ans. YES. (Pause) Do you still think it is fair to want me to be poor? Ans. No – swing rather hesitant. Then are you willing to help me to become prosperous? Ans. Pendulum trembled and stood still.


“I will use my prosperity to give service to others. I will use it to help carry on God’s work. Do you want me to do this? Ans. YES. Will you help me to become prosperous? Ans. Yes – very small, weak circular swing.


“With the help of Jesus Christ will you help me to become prosperous? Ans. YES – large, energetic swing. I am now accumulating an extra supply of mana for my immediate use to establish prosperity in my life. Ans. The pendulum swung energetically in a large circle wider than the palm of my hand.


“My Aumakua, I am now sending to you an extra strong flow of mana to be used to establish prosperity in my life. Ans. A still larger swing and then it gradually went down almost to a stop and swung vertically, soon stopping.


The prayer now takes its flight. Let the return flow of mana fall as a blessed rain to bring all good and all cleansing. Au-ma-ma– – (This procedure was repeated, I should judge, about three times as in the triple prayer method of Huna. Tests by pendulum were also repeated, with the Aunihipili gradually coming around to accept the new point of view.)


“For the third time: Indwelling self are you willing to help me to become prosperous? Ans. YES – very energetically. I again accumulated mana. I delivered it to the Aumakua. 2 minutes for the pendulum to come to a complete stop at the center of a swing over a six inch circle. I release the prayer. The work has taken 45 minutes but I am not the least bit tired. (One hour later, the same question was asked and the same answer given via the pendulum with a four inch swing. A week later, the answer was still the same, with a circle swing that increased to ten or twelve inches.)


Comment: This is an excellent example of experimental testing. It shows the fixations clearly – in this case being derived in all probability from long contact with Christian dogmas. In other pages of this well detailed report, sittings of a similar nature are described, probing the attitude of the Aunihipili in the matter of (1) happiness and its lack, and (2) health or its lack. In a rather surprising way it developed that the Aunihipili thought both conditions less than desirable. Prayers and arguments were used as before, with much repetition and testing until, in each case the Aunihipili came to enthusiastic and lasting agreement that happiness and health were good to have and that it would assist in obtaining them. I would very much like to have other HRAs plan and carry through tests of this kind, reporting in a similar manner. The questioning might revolve about the attitude of the Aunihipili toward healing others, performing Service, loving an enemy, etc.




The Stone Gods of Polynesia & The Storing of Mana

July 1, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



Discussion of MFL’s numerous writing projects with requests for help in the research. Much information, with pictures, on the ikons found in Polynesia with discussion on the ‘sexing’ of the stones and the storing of mana. A quick presentation of the Huna basic prayer-action practice. Discussion of the making of an ikon for storing mana.




Since the last Bulletin was sent out, almost as many letters as usual have come in from you, my kind and loyal friends, despite the fact that it is possible to answer only a few of the most urgent. In all cases, your letters are read with care and appreciation. If Cigbo has been remembered, his file cards are marked for the record and sometimes he sends his own personal postcard to express his thanks for help in his scratching. I have a tall stack of letters which I had hoped to answer in detail some day when I could find time, but as the stack grows and time is taken up with getting out the Bulletins, sitting for the TMHG prayer work, and working at my writing job, I see that answers will never be sent. It is the same with the many letters I have accumulated to share with you in the Bulletins. They go with red-pencil sections into my special box and become covered more and more deeply by new letters as they come in. If you have wondered why a letter you had written with great care, expecting it to appear in the Bulletin, has never been used, know that it is perhaps two feet down in the pile, still valued and still being kept hopefully.


If, between us we could find more time – which means more funds for office help and printing – things could be handled in a more satisfactory manner, but as things are, we do what can be done and progress slowly, getting healing and help as we work in the TMHG together, and always seeing more clearly into this or that angle of the ancient Huna lore.


The things you try out and report to me, as well as the things you think through to some good conclusion, or even the sending of some questions that have come to you – all these are turned over and over in my mind as I act as a clearing house here at the center. As I digest the many items and place them in the system upon which we are working, I am able to pass them on in the Bulletins.


Again, let me thank you all for staying with HRA and helping with the gathering of information as you are able. Slowly but surely the public is learning of na kahuna and their “Secret.” The ideas we have found so sane and new and valuable are gradually being shared with those other thinly scattered students about the world who have minds like ours and who can understand and value the Huna “pearls of great price” when set before them.


The writing assignment upon which I am spending most of my time is, I am happy to be able to say, one demanding much preliminary sorting of materials on vital force and radiations, their measurement and apparent significance. I am reading, checking, corresponding, consulting. Everything is grist for my mill at this period of gathering the materials. Books on dowsing and the journals of the British Society of Dowsers lie on my desk beside the works of Dr. Oscar Brunler whose theories and findings are to me more and more impressive as the study progresses. As I go along, I find pointers at every turn pointing back to the mana and the aka body. It begins to look as though I might have material for a half dozen small books when I have accumulated what I need for the one now in hand and which will occupy most of my time from now through November. Basically, what I am now trying to do is to find some scientific proofs to show that there is a vital force even if it cannot yet be measured with the instruments of today which are built to measure electricity and the magnetic fields. Sensitive as modern instruments have come to be, they cannot register such things as the force which it is evident must be put to use by a dowser who is able to sit before a map of a distant place and locate water with a willow wand or pendulum.




In Tonga and all through Polynesia there are stones OF TONGA which seem to be relics of phallic rites – I will not say “worship” for I think that is the wrong slant on the matter. In the illustrations sent out for your copy of SSBM in February of 1950 as Cigbo’s “birthday presink” to you, there was a picture of the most famous of the “sacred healing stones” on Hawaii. These had been brought to the notice of a Hawaiian in dreams, had been located in a tangle of growth in the bottom of a gulch, and had been rescued and placed in solemn state outside a small cemetery, as I have related in my book. The healing was marked for a time, then the power seemed to fade. There were two of these stones, a male and a female, and the female stone had been located and brought to sit near the male stone as the “wife” some weeks after the male stone had been placed.


HRA George Sandwith, presently in Tonga, and a student of wide experience and unique back grounding in the matter of ikons, has been making for us a very careful study of such stones in that far place. He has gathered the little written information which is available and has located and studied some of the stones. The native tradition is that the stones were repositories of mana, although it is not now clear how the mana was placed in the stones or for what purpose it was used. HRA Sandwith uses the pendulum well, and was able to run tests with various stones. His “convention” or agreement with his Aunihipili in using the pendulum, is that straight swings indicate the radiations of the male, while circular swings indicate the female. The strength of the swing indicates the amount of mana held by the stone.


It is very interesting to know that all stones tested showed a mana charge, either large or small, and definite sex. Mr. Sandwith asks in one of his letters whether or not I have any ideas on the puzzling matter of how and why crude stones of this nature can show a sex characteristic. As he had no way of knowing in two cases, which sex the stone to be tested might represent, it could not have been showing through the pendulum. That mana should show in connection with such stones and not with others, is also something to think over. Frankly, I have no ideas to explain these findings, but I have a much stimulated curiosity


The mana or vital force in seances seems to be taken from men and women alike, and to be used in causing such things as materialization. Women alone can furnish force for seance work, or men alone. We are forced to the conclusion that the mana is not sex polarized. What we are unable to understand is whether sex is in some way connected with mana or some form of force, or whether there is some characteristic which shows in the way energy radiates from the male or female. We may also ask whether or not the Aunihipili, in showing, via the pendulum, the sex of eggs, stones or humans, has some way to contact the sexed thing without sensing its radiations. Most writers fiery on the subject have stated that women and men are polarized in terms of right and left sides of the body – in opposite ways – but in my tests I have still to agree with this. The pendulum shows the sex, but the polarization is not uniform. Neither is right and left handedness in individuals. What is your guess?



The famous prehistoric Tonga trilithon called “Ha`amoga and her Husband.” One upright registered female when tested with the pendulum, the other negative.





Below are sketches of the front and side of a phallic male stone as given by HRA Sandwith. At the place marked “A” there is a rounded hole shaped to fit the back of a head. At “B” a larger inward curve, at “C” a small indentation the significance of which is unknown. The stone stands upright, its base in the earth. The side view shows how a native man at the time of the visit to the stone, stood with back against it and how the contours of the stone roughly fitted his head and body. One wonders whether or not a living man stood in this position in giving mana to the stone or taking it from the stone. At least this is something new to us in the investigation and could furnish an important clue.

At the upper right is a famous arch formed of three great stones. How they were cut and placed in position in prehistoric times is still a mystery. The arch stands about three times the height of a man and the stones are very heavy. From the tests which were made, it is thought to be possible that the two uprights of the arch are parts of a female unit. At some rods distance is another stone said to be the “Husband,” Maka Fakinaga, and which gives a strong male pendulum swing. It is the latter stone that is sketched above. The great arch faces exactly north and south. It is 9 feet 10 inches across the opening, with the height of 17 feet 8 inches.


In passing, it may be interesting to note that in Hawaii in the early days, women known to have strong mana often went with men to stand in the rear of the battle lines. When a warrior found his strength and courage growing weak, he rushed back to crawl on all fours through an arch made of the spread legs of one of the women. This was said to restore his mana and enable him to return to battle with renewed vigor. It is to be supposed that the only reason for continuing this practice down the centuries was that it got results. We can easily accept the idea that the woman’s mana could enter the man and revive him, but what the female polarity or radiation or quality may have done in addition to the restoration of mana, we do not know. If the power in the ancient arch in Tonga is not yet too far gone, it might be possible for some physical, mental or psychic effect to be noted by one walking under the arch and watching carefully for results. The pendulum might show additional mana or some change in the characteristic male swing of the experimenter. Perhaps HRA Sandwith can run such a test for us one day.




While considering mana and radiating forces, it is possible to set down in a few words the basic things that make up Huna magic as we now see them at this point in our HRA progress.


First of all, we must have mana to perform our part of the magic of changing conditions, as from illness to health, with the aid of na Aumakua. We can accumulate a surcharge of mana with a mental desire to do so and a few deep breaths, the pendulum will show the surcharge.


The second step is to use the mind to control the mana. In all actions in which we control mana by the use of will or thought, we must not forget that mana must become mingled with the aka substance of the Aunihipili to a degree. Mana plus aka substance becomes LIVING force to all intents and purposes. With the will, we create mental pictures of the desired new condition. These pictures are built of clusters of thought-forms shaped by the impact of the middle mana or will on the aka substance which also records all memory impressions.


It is possible to build into a degree of actual materiality sets of these mana-aka vitalized thought-form pictures. These become the unseen patterns which we first construct and according to which we build all things and events in our daily lives, whether it is the building of a chair or the condition in which dishes are being washed.


The third step moves from the lesser magic to the High Magic in which na Aumakua are contacted and the vitalized mana-aka structures are turned over to them for such complete materialization as we may ourselves be unable to accomplish. This third step often takes time. Two things must be done to follow through to the desired end. (A) We must take the greatest care to keep the aka-mana pattern the same day after day. If we change our minds about what we want, we tear down the structure or warp it beyond recognition so that what comes to pass is automatically a jumble of partly perfected patterns. If a pattern is made too hastily in the first place and important parts are left out of the pictured future condition – such as the effect on others when it is materialized – na Aumakua in their superior wisdom may refuse to assist. (B) The seed, once it has been planted, must be watered daily. In other words, one makes a daily practice of contacting the Aumakua, presenting the very same pattern-picture, and a fresh flow of mana to be used in connection with the work of building the reality on the physical level.


NOTE, however, that this basic practice demands a clear conscience and a conviction that one deserves what one asks for. On the level of the Aunihipili and the Auhane, morals are more of the animal order in which the strong often take from the weak, and in which we can drive ahead, stepping on necks all the way, to get or to accomplish the thing we have made into a pattern-plan. But on the level of na Aumakua, morals are higher. There we must remember that anything we wish to get or do or be or become must stand the rigid test of “non-hurt.” Moreover, the desired thing must be good for one as we cannot ask help in hurting ourselves. Finally, we must see to it that we are deeply convinced that we deserve to have what we wish to be helped to obtain. The true guilt and the false sense of guilt as a fixation block equally well the part to be played by the Aunihipili in working High Magic.




Similar to the ancient Huna art of making a stone into a male or female center of mana-aka force, and a possible point of contact with na Aumakua, is the modern art of creating an oil painting which has permanent healing powers of a similar nature.


I am very happy to be able to report that I have recently come to know by letter a maker of such ikon pictures. She is now ninety and has had long experience in the use of her natural healing powers. Her brain radiation reading, according to Dr. Brunler, is 450 degrees biometric, which is very high and which, according to his scale of talents, gives her healing power and great psychic ability among other things. She has been an artist and has used the biometer method of diagnosis as an aid to English doctors for years with great success. In her healing practice she has at times had really miraculous results.


Recently, this gracious lady, Mrs. Kingsley Tarpey, ran across my book, SSBM, and was so much impressed with the Huna lore that she wrote to me. Among other fascinating things, she told me that she had for some time been making oil paintings into which she had managed to place healing powers that were permanent and which radiated out to heal those who looked at them. In some way, which I hope to be able to learn and pass on to you, she is able to do what she calls “potentizing” of the oil, the paints and presumably the materials upon which the landscapes are painted. It is one of her dreams that she will find a way to leave the paintings to posterity in some place to which those in need of healing may come.


As you may have guessed already, I have written to beg shamelessly for such a picture for use over here. With equal lack of modesty I have asked for the priceless secret of making the ikon pictures, and, if and when we get it, and if and when one of you can qualify with a 450 degree biometric brain radiation, we may be many steps closer to developing some kahuna powers


HRA Sandwith, who, you will recall, has a very old ikon made in Ethiopia, is endeavoring to learn to make them. In a small way, I have also been experimenting here at the Study. For my tests, I have used a glazed china reproduction of the Kii Pohaku (which is no end appealing, but which I cannot as yet announce because I do not know at what price it may be obtained from our HRA who has fabricated it). To match the female figure I was furnished with a very male little companion piece.


With the aid of new HRA V.L. Cameron, who has a glorified type of pendulum that dowses for water or measures aka bodies or auras and mana with apparently equal ease in his skilled hands, the tests were begun. We measured Kii Pohaku and found her aura was about one quarter of an inch all around the radiation aura of glazed china. The male figure gave the same. I then held the Kii Pohaku in my hand and blessed and worked over her, asking that she be made into a radiating center of contact with na Aumakua and a center through which healing would radiate. HRA Cameron attempted to empty into the male image all his pent up anger at certain individuals who have been hurting his friends of the Navajo Tribe.


When we had finished, the Kii showed an aura extending six or more inches on all sides except at the feet. From her head there extended a ray of sorts that reached out over eight feet and vanished as if into the glazed china tile on the front of the fireplace. Over the absurdly large umbilicus (see your picture of her), was traced out a ray that took the form of a cone spreading outward. I renewed my work of blessing, and the cone widened to about a 160 degree spread. My pendulum, held over the Kii, swung very strongly in a clockwise circle.


The male image was next tested. It had no rays coming from it, and but little extension of the aura except over its belly, at which point the aura could be traced in an irregularly formed mound about a foot high. The pendulum test gave a strong anticlockwise swing.


Two days later the pendulum test showed the same type of reaction for both, but so weak as to be almost gone. Five days later, the pendulum gave nothing but a back and forth slight swing along the length of each.


I would be pleased to have any of you who have the time and inclination, run tests on these lines with your pendulums used as measuring instruments, and report your results. Often I have a letter from an HRA who has formerly failed to make the pendulum act, but, on later trials with different things used as pendulums, has had immediate success. Lockets on chains and rings on threads seem especially good. Perhaps they have absorbed permanent mana-aka-mind elements and are in some way better.




I would greatly appreciate some help in getting together my book materials – help in these matters of measuring radiations with a pendulum. If you will, place such things as fruits, potatoes, eggs and the like, one at a time, at one end of a table. If you have a sheet of wrapping paper four feet long, place the object on one end of it. Next, take your pendulum in hand. Keep in mind that you are going to test the radiations from the object selected. Focus your mind on the outer surface, for a first test, then on the pulp, as in an apple, and last, on the seeds, germ or “eye” in a potato. You need not bother to decide upon a convention in terms of measure in centimeters or inches as the pendulum, when you approach it to the object, will register the wave length of the radiation by swinging at right angles to a pencil line or an imaginary line drawn from the object [down] the length of the paper. There may be more than one distance at which the parallel swing is registered. Have a tape measure by you and measure the distance from the part of the object being tested, to the point at which the pendulum steadied down to a parallel swing. The skin, pulp and seeds should all give different readings. If you wish, mark the readings along the pencil line on the paper. In any event, if you are successful, let me have either the paper or a record of the tests for different objects and the distances. I will let you know later how the results compare.


(If you use the same object for several days, and as the life force in it ages and weakens, expect to find a previous reading slightly changed. I am not saying in which way. You might also test foods and medicines by holding the pendulum over them. If good for you, there should be a strong clockwise swing; if bad, a strong anticlockwise motion. You can make up your own “conventions” or set of signals for reading other things about foods, as to their fattening qualities etc. As long as you and your Aunihipili agree on what signal of the pendulum means what thing, all will be well. However, the distance from an object at which the parallel swing is noted, depends entirely on the wave length of the radiation from the object tested. Thanks so much for giving me a hand in the matter. MFL)




HRA Lewis C. Cornelle, R.R. 1, Poland, Ind, has sent in clippings from the PATHFINDER, Issue of June 17, 1951. It gives the story of Rev. Alfred W. Price, nine years rector of the St. Stephens Episcopal Church in Philadelphia, who provides healing ministrations by placing his hands on the heads of kneeling patients and making a prayer. He calls it his “Hour of Miracles” and has a record of many hundreds of healings, including every type of disease “from colds to cancer, arthritis to chronic alcoholism, earache to epilepsy,” often certified by laboratory tests and x-rays to prove that organic cures were not only possible but were often made.


Dr. Price agrees with Huna that all healing methods should be utilized, spiritual and material. He lays on hands, and he appeals to Higher Beings to do the actual healing. Also, he works consciously with “energies” and “power.” His instructions to “enable you to create the proper conditions so that Christ’s healing life and power will flow into you” are: “(1) Relax your body and mind so that all tension goes out of you. (2) Concentrate the spiritual energies upon God and conceive of His power flowing through you to re-create you. (3) Give thanks for the increase of power within.”


With his patients relaxed and in the proper mental attitude, he lays his hands on their heads and makes a simple prayer. “May the mercy of God and the love of our Lord Jesus Christ and the power of His Holy Spirit, which are here now, enter your soul, your mind, and your body for healing. Amen.”


This is good Huna. As all prayers must go through the Aumakua to any still higher levels of Beings or consciousness, the faith in any and all Higher Beings is all that is needed in that direction. The patient relaxes, and the Aunihipili then can be free to do its work of obeying the wish to concentrate the energies, (not spiritual when they come from the patient) on the High Being, who accepts this mana energy and raises its vibratory speed to the spiritual frequency of High Mana. This is used when the patient, with the priest helping supply the mana through his hands and helping by furnishing the strong mental thought-form picture of the healed condition and the “power” at work bringing it about, “conceives of His power flowing through you to re-create you.” The last step, that of giving thanks for the increase of “power within,” is a fine affirmation of the faith in the contact with the Higher Beings, the setting into motion of the healing energies, and the ultimate success of the prayer action. From the excellent record of healings made by Dr. Price, it is evident that where there is no strong fixation of guilt or other blocking of the “path” along the aka thread to the Aumakua, the healing is greatly possible. I am always more encouraged by the good reaction from the rectors of this branch of the Church than by that of any other branch. Several very able rectors have my book and a good knowledge of Huna in so far as it is presently understood. A few are HRAs – quietly – and healing in the church circles is more and more entered into by individual rectors. As I have so often said, Huna matches each step in the rituals of the Roman and Greek branches of “Holy Church.” In the High Church rites of the Church of England, if the confessional and absolution are put to use, the stage is all set for the revival of the full use of Huna. I feel that many healers of the Protestant Churches where the only ritual is laying on hands or the use of a touching with oil on the brow, miss the great aid to be had from the rituals as physical stimuli to keep the Aunihipili reacting to do the part which only it can do. In watching the famous healer-evangelists who travel about the land, I have been sure that powerful hypnotic suggestion was constantly being used. The trouble with suggestion when used alone, is that it wears off and the healing is undone.


There is great significance in the constant “renewal of the offices” in the ritualistic Christian churches. Mass is said over and over, day after day, year after year. Na Aumakua are thus given a constantly replenished supply of mana and so are enabled to renew their efforts to help those who faithfully – even if blindly, labor to keep open the aka threads and the larger “braided cord” of the combined church group. As HRAs, we consciously renew the contact at least once each day in the TMHG periods where we form a group bound together by telepathic ties – where we braid the cord and work with open eyes and clear understanding to supply the mana needed by our group na Aumakua and perhaps by still higher Beings. We supply also the aka molds of thought-form structures of conditions which we wish materialized for the world, for others, and for ourselves.


For those HRAs who have no immediate and pressing needs, I believe that it is good insurance to observe the daily Huna TMHG ritual and work for the world peace and the good of others. Later, if personal needs or emergencies arise, the machinery will be well oiled and conditioned for immediate action.




Ten Seconds That Will Change Your Life, by HRA Hal Falvey, was written in 1946. It has sold several editions and may still be had. ($1 from Wilcox & Follet Co., 1255 South Wabash Ave., Chicago.) This is a valuable little book giving the “Ten Seconds” plan to help one to get rid of nervous tensions that make it impossible to do one’s best work or to be free from feats and anxiety. A most useful book. It is soon to be followed by Try Jesus, The First Psychiatrist, of which we shall have more to say later.


HRA Dorothy Thomas has a new book in the type setting stage, No More Headaches. This is one of the first to be written after a contact with Huna, and will have Huna slants in it.


HRA Nandor Fodor, LL.D., author of many valuable books, has written to say that he is now accepting orders for personally inscribed books against the release in August of his new work, New Approaches to Dream Interpretation. ($5 post paid. Address: The Park Central Hotel, 7th Ave. at 56th, New York, N.Y.) A reprint of the first chapter, which was printed in the American Journal of Psychotherapy, bears the chapter heading of, “Nightmares of Cannibalism.” Aside from being a splendid text on modern scientific interpretation of dream significances, this book offers most entertaining reading. It gives a running list of most amazing and unusual dreams from his files and the meanings that were found to lie behind them. His simple and non-technical explanations of the theories evolved to explain the cause and nature of such dreams makes for easy reading and give much invaluable information.


Dr. Fodor’s book, The Search for the Beloved, released last year and reviewed in our HRA Bulletin, is still available and may be had, also inscribed to you, for $4. My own inscribed copy stands proudly on my shelf with my most valued copy of his Encyclopedia of Psychic Science, which, I am very sad to say, is now completely out of print and is bringing $15 the copy as a rare book – when one can be found.





By Max Freedom Long – [Mid-Summer 1951]


1. Make a pendulum or “bob” by tying a thread to a ring, button, wooden ball, medium size marble. A locket on a chain works well. Whatever you use should be about four inches from its end to where you hold it between thumb and lst and 2nd fingers. If right handed, use your right hand.


2. The use of the pendulum depends entirely on the “convention” or set of signals you invent and teach your Aunihipili to understand and use. The usual conventions are: A clockwise circular swing means “good,” anti-clockwise, “bad.”


Draw a saucer-size circle on paper and make a [cross] sign to cover it. If the swing is on the vertical line it is “yes” (as you nod the head), if on the horizontal, “no” (as a negative head shake). If on a diagonal, “doubtful.” If no swing, “do not know.”


The number of swings in any direction, when counted, can give a number answer, as 61 swings to answer, “How old is Blank?” To learn how much vital force you normally have, hold the pendulum over the palm of your free hand and count the number of swings. A normal charge for the average is about 250 to 300. Now accumulate mana in the Huna fashion and test again. The count should rise at least a hundred swings. A vital person gets a stronger swing of the pendulum than a weak one in this test. Remember that you have to keep in mind what you are asking the Aunihipili to measure for you, such as vital force, sex of an egg or unborn child (+ or – according to your convention, usually + for males and – for females).


If you wish to know whether certain foods or medicines are good for you, ask the question silently or aloud and hold the pendulum a half inch above the food. Use the “good” or ‘bad” swing convention or the “yes” and ‘no” as you prefer, but stick to one or the other lest your Aunihipili get mixed up. The Aunihipili will learn quickly for some and slowly for others.


Practice for a few minutes daily for a month to train your Aunihipili to the work. If by then you get no swing or no reliable answers to things you ask, give it up for the time being and try later with several other pendulums. The Aunihipili seems to be able to work with one type of pendulum for small problems, but with another for more serious things. Experiment. In a few months you may become expert enough to dowse for water. One of the best dowsers in California tried for two years before he got the hang of it, and for 20 years to become master of the art.


3. In making the Huna type prayer-action (see the HRA Bulletins over a period of 32 years for scattered findings and reports on this matter), it is often found that the Aunihipili is convinced that the person is guilty of some “sin” and does not deserve having prayers answered. Or the Aunihipili may believe that the person deserves to be punished by illness and accidents and bad luck generally for former “sins” or for hurting the feelings of others or doing them some form of injury for which amends have never been made to the one injured, to his or her surviving relatives – or to the world in general by sacrificial deeds performed with the thought in mind that enough good is being done to balance former sins of hurt done others.


(There are no sins other than hurts done to others or possibly to our own bodies or minds by improper living. But often, the early training in the church of one’s youth may have resulted in religious beliefs which are deeply fixed in the Aunihipili and to which it still reacts although we are not aware of it. Many of our ills are found to be the result of such hidden beliefs in the Aunihipili or subconscious self.) If your prayers are not answered except when you pray for good things for others, it may be well to take time to talk, via the pendulum, with your Aunihipili and find by questioning it, whether it feels you are worthy or not of having prayers for good for yourself answered. If unworthiness is discovered, make amends directly or indirectly, then argue the Aunihipili out of its fixation by explaining that you are now worthy of all good things. Repeat the arguments. Do more good deeds. Tithe. Serve selflessly. Fast.



When the Aunihipili is won over, make a fresh start with the Huna type prayers in which the mental picture is sent to the Aumakua with a strong flow of accumulated mana along the ever-connecting invisible aka thread or “silver cord.” The Aumakua, and through it, Higher Beings in which you believe, can confidently be approached for aid if the Aunihipili can be convinced that you are worthy. But if YOU know you are not, you cannot convince your Aunihipili and it will not do its part in the prayer-action.


Spirits, Materializations and Using the Pendulum

July 15, 1951


For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



Reverend Jesse Curl and Hoo`la, the medium-spirit. TMHG healing results. Self-Analysis methods of healing. The anesthesia therapy of Dr. L.J. Meduna of the University of Illinois. Bits, pieces and letters from HRAs. “Electric Sleep” case of premonition. Message to all HRA Radio amateur HAMs. Discussion of the radiation measuring project using the Pendulum.




A Polynesian spirit HOO`LA, is the name given by a healing returned via the medium-spirit who made contact recently with the ship of Jessie Curl… well-known English psychic, Jessie Curl, when she was stopping over in Pago Pago, Samoa. Elsie A. Keithe, good friend of Huna, via Meade Layne and ROUND ROBIN magazine, got into touch with us and is supplying the information worked with great speed through Jessie Curl, healing as she pointed to one after another in the hall. In her case she had been in pain for three weeks from lumbago, but the pain left her instantly when the healing was sent in her direction and did not return. (This was in February of 1949, so Hoo-la must have been found and taken on as a healing guide before that date.)


Hoo-la (translation: “to cause life or cause light, the symbol of life and health”) claims to have been both healer and warrior in physical life in Samoa. When the medium is in deep trance, he takes over and touches the person to be healed with her hands, causing the sensation of rain drops pattering down on various parts of the body which are being treated (recalling the symbol in the prayers of na kahuna when they said, “Let the rain of blessings fall,” asking for the down-flow of the high mana, supposedly). There is wide scope in the healing. A case is mentioned in which a serious abdominal hernia was about to be operated on, but which responded to treatment and in three weeks was completely gone.


Mention was made of the use of sponges to be laid over parts being treated, and later found to have absorbed “sticky fluids.” More simple mechanisms or physical stimuli may be described in later letters. It is also hoped that some Huna lore may be obtained.


In England there lives an artist famous for his ability to make pictures of the spirit guides of mediums. The story is told that he made ready to sketch the Tibetan guide, but that Hoo-la took over the pencil and began a drawing of himself, with the result that he had to be humored and his picture made. A photo of the original was kindly sent, together with a photo of Jessie Curl. Hoo-la is seen as typically Samoan, square and massive of body and head. At first glance, his square face seems heavy and savage, but, in a moment, the kindly intelligence and strength give the impression that lasts. I have the picture now as a part of my little “shrine” in the Study, and hope that it may attract Hoo-la in off moments to help in the TMHG work with us. My “ZNO” pendulum reacts very strongly before the picture after I address Hoo-la for a few moments. I have for some time been strongly under the impression that we have had good friends on the other side attracted to us and taking progressively helpful part in the work we do together for the mutual healing of body, mind and purse, also for world peace and prosperity, and for the Wall of Protection around our friends whose lives have been entangled in the war dangers, directly or through loved ones. The spirit friends are asked to take mana from the supply we join to make available, then to follow the aka threads from the TMHG letters at the Study so that they may find those asking for help, and help and heal them.


TMHG healing results keep improving


The Telepathic Mutual Healing Group work, with meetings at 3 and 7 daily, California daylight saving time, continues steadily, and from the letters that arrive reporting on results, I would say that we are doing better and better. It may be practice, or we may have attracted spirits or high entities to us to give a hand.


While our goal remains instant healing, we often have pressing need for immediate help, now and not at some future date when we have developed skilled na kahuna. Nor are most of us able to take advantage of such help as are offered through psychoanalysis. For the time we have, whether we like it or not, to live with our complexes and like them – at least get on the best we can with them – while we make our decisions as to what we desire, exactly if possible, to come to pass, follow through by accumulating the mana surcharge, making the contact with the Aumakua, and delivering the mana-picture seed and force of the prayer. This is the Huna method which it is our purpose to test, to improve and to learn to use. However, if any HRA feels that he has a better method, old or new, there is nothing against sitting in with the TMHG and helping as it may be possible.


HRA Geraldine Birch, of California, writes, “This is just a note to tell you that my daughter-in-law is now all right. Thanks so very much. In this case a call was made to ask the help of the TMHG while HRA G.B. worked for the healing. It seems that, very often, one accustomed to the work of mental-spiritual healing can be made more powerful by the aid of the TMHG or a third healer. The secret of multiplying power through numbers – “church” in its basic sense – seems to lie behind this. Also, when one is confronted by a serious problem and it is one which implicates the individual, as a direct threat or through emotional ties, the hindering fears and anxieties which may hamper the prayer-actions are not shared by a distant healer friend, the result being a clearing of the channel and a swift and successful answer to the combined prayers.


HRA Ethel Wood, of Denver, writes, “The pain that I had endured night and day left instantaneously. I was so relieved that I hardly knew how to act. You will never know how much thanks I gave for the relief, for the pain was unbearable. I wanted you to know the good news at once. I still have a lot of pain in my chest. I may have cracked a rib in my fall. It seems to gradually get better. Jerry is improving some. I hope that all our prayers throughout the world will bring peace.”


HRA L. Cornell, of Poland, Indiana, writes, “Every evening at eight o’clock I sit and clear my mind, trying to get more light on the problem of our experimenting with Huna. I gather a surcharge of vital force and give it to na Aumakua to use wherever and how ever they see fit. I ask nothing for myself, but I seem to be getting a benefit of physical health and strength, for which I am thankful… About self-analysis, I don’t get much good of this because my subconscious is inclined to withhold or color the past things.


“I believe that talking to a trusted friend would be good – one with whom one could speak openly of anything in the past. The talk might excite ‘George’ until he would thaw out and bring wanted things to the light where they could be seen and recognized for what they are.”


It has often been found that “talking things out” has had a good effect. A few years back we had “professional listeners” – remember them? Many of us have, in childhood, learned to pour out our troubles to a loving parent, and the Aunihipili may still respond to friends if they can seem to offer a similar love and understanding.


HRA C.T. Hubbard, in a letter from Hartford, Conn., suggests that every third Bulletin be given over to TMHG reports, also that the names of those needing healing be given in the Bulletin. The difficulty in this plan lies chiefly in finding a way to furnish all HRAs with a signature through which to make a direct aka thread contact for their healing when undertaken apart from the TMHG. It would mean that all who desired work done on their cases would have to send to listed HRA healers signatures, and possibly notes to say what condition needed changing. The further difficultly lies in the fact that many do not wish their names made public. We seem to be doing rather well as we are. HRA Hubbard and a few others stand willing at any time to make special efforts in, and aside from, the TMHG for those in great need. Work of this nature has been going on for the insane lad, Gregg, for some time. He, by the way, has had some backsets, but is again coming along. At the high point of his last good cycle he was able to go for rides away from the hospital with his mother, enjoy a little picnic, and converse surprisingly well on a variety of subjects.


Reports on the self-analysis methods show considerable interest


HRA B.S., of Canada, who lost the use of his lower limbs following a bout with polio, has tried with unusual understanding and tenacity to call down healing. He has an exceptional background of study and experience against which to measure the Farrow method of self-analysis. He obtained a copy of the book after reading of it in the Bulletins, and at once set to work testing the method on himself. He writes:


Several points, I feel, need bringing out in the general interest.

It seems to me well established that complexes or fixations are not only more common than we like to imagine, but that they can be of lifelong harm to us.

It seems, from a close reading of Farrow, that while almost any method of analyzing or draining off, by analysts, or some other second party – is beneficial, this self-draining-off method, if one is persistent enough, can reach deeper down into the consciousness, and perhaps further back into early memories, than others.

That while it seems most desirable that about everybody should give consideration to his own needs for this form of examination or exercise, it is but one of several therapeutic measures and cannot be considered a cure-all. In some respects, as I see it, it serves to stress the need of a greater focusing on FAITH, divine or metaphysical healing and, of course, the common physical methods.

Any shorter method than Farrow’s should be sought for. (An hour a day means almost three years to get in 1000 hours, and 26 years, as Farrow needed them, is far too long.) The finger painting or other methods should be tried. I must comment on the almost complete lack of reference to the religious side of one’s life in Farrow’s book… I wonder if he feels that we are all so basically and incurably barbaric that a pure form of analysis must, of necessity, leave out what COULD be a self-deluding type of hypocrisy. The most pronounced thing I have found resulting after a daily half hour of writing off, is a ‘polishing up of optimisms’… Yesterday and today I have felt like a million bucks!


It was of great interest to me to learn that the ‘polishing up of optimism’ was a common experience with all of us who begin self-analysis and make even a little progress. I had that experience after three hours of allowing my George to take over and write down what he chanced to recall. I mentioned the fact that (see a few Bulletins back) old plans, dreams and schemes to better myself and/or the world and my purse, came to the surface. These had been laid aside in past years as impractical or impossible, and had been all but forgotten. But the Aunihipili seemed to have been treasuring them all the years between, and when given a chance, presented them again, timidly. As in the “writing down” method ,one does not object to, or scold about anything George pushes into the focus of consciousness. My George took courage and gave me the whole dusty, tarnished and bedraggled set of once glowing plans. Then came that strange up rush of optimism and expectation – as if almost ANYTHING was still possible for us to be or do or have or experience. It is this intoxicating resurgence of the sum of the old hopes and optimistic confidences that amounts to what I have come to call the breaking down of useful inhibitions. For at least a day, I was once more convinced that I could set up a system by which all who have learned much outside of colleges could be examined, and could be given proper credits and degrees for studies made alone and without the guidance and sanction of the professors. Again I envisioned the literacy of the nation taking a sudden grand leap upward because men and women could at last be given credit before the world for the things they had worked alone, perhaps for years, to learn. Had my circumstances allowed, I might have repeated some of my youthful efforts to interest men in authority in such a scheme. I was able, however, to talk the matter over with Mrs. Long, and so was I able again, in short order, to realize that (1) such a plan would not make money enough to pay anyone to promote it, and (2) the average person, once having escaped from the classroom, has little need for a degree – has more need for a good television program, and (3) that the world was getting on very nicely with things as they are. The stampede into night schools is still anything but.


Confronted by the problem of what to do with George and his bedraggled and impractical toys which he evidently still treasures, I was forced to conclude whether to slap him down again or coax him along. I chose the latter course, and have told him that the dreams are still bright and glowing, and that one day when we have time and opportunity, we will do something wonderful with them. I am told that the “there living” find great joy in working out such dreams in the more easily molded stuff of life on their side. Yes, George, one fine day in the future – without a doubt…


The anesthesia therapy of Dr. L.J. Meduna of the University of Illinois


Not long ago an article in a popular magazine described the new method of treating psycho-neuroses with “whiffs of gas.” The gas is the comparatively harmless mixture of oxygen and carbon dioxide.


No one knows what happens in the brain when we are knocked on the head by a few “whiffs” and are forced to let go of the Aunihipili, or even move out of the body into the aka for a time. There are several theories propounded, but as yet the only thing of which the doctors can be sure is that in many cases a series of daily treatments may bring a degree of improvement in such things as: “Conversion hysteria, spastic colitis, stuttering, tension,” or in “marital difficulties, inferiority feelings, anxiety neurosis, emotional instability, feeling of frustration and chronic alcoholism.” (From a report by John C. Medeiros, D.C., Chiropractic Psychiatrist..) The insane and those suffering from compulsive or obsessional neuroses seem to get no benefit.


No suggestion is used, although it is to be supposed that the very fact that the patient expects to be helped in some definite way, acts as a powerful suggestion when accompanied by so drastic a physical stimulus – a page from the book of Huna which might well be taken by the doctors. From the Huna angle, there is no present explanation for the cures other than this, unless we add the probability that many psychoneuroses stem from the presence of a spirit or two which have attached themselves to the patient and who cause trouble. This form of trouble is well known in Huna lore, and slightly recognized in studies of “multiple personality” cases. Dr. Carl Wickland, in his day, drove spirits of several kinds away with shocks of static electricity, often coaxing them into the body of a medium as the next step, and then subjecting them to treatment by suggestion and strong argument to cause them to let the patient alone. Often the spirit guides – normal and advanced entities – were able to take charge of the dislodged entities and prevent their return.


The therapy, while still comparatively new, is simple to use and is rapidly being made available to the public. HRA Fred Skene Reinhold, D.C., Ph. C., of 5620 Lankershim Blvd, North Hollywood, Calif., is helping pioneer this field just as he has with the Dianetics therapy plus the addition of Huna elements. He has already taken a special course, installed the needed equipment and is already well along in the use of the method. His letter to me of June 28th reports good preliminary results. I anticipate hearing later that he has bettered the original method through the addition of elements from other systems in the use of which he is skilled.


Special thanks


HRA Mrs. A.B., of Nevada, has written to ask me to extend her thanks to all HRAs who have been taking part in the TMHG work. She writes, “My affairs are improving… Please thank all the HRAs for help as I surely do appreciate it.”


Speaking of spirits and materializations


HRA F.S.M. of San Francisco, writes, “Forty or more years ago there was a materializing medium here in San Francisco. All of his seances were held in full light and the spirits who materialized were solid flesh and blood. They had everything, weight, pulse, heart beat, and were warm and solid to the touch. One woman materialized and asked you to cut off some of her hair and a piece of the cloth from her dress. Whatever you cut away would be in your hands, but the hair or dress would be restored as it was, and at once. I felt of a number of the spirits and, in fact, I let a baby crawl into my lap. He spoke German with a rather mature voice and weighed as much as any living baby of that size. He came from the cabinet and returned to it. Some of the entities popped out from anywhere and returned the same way. One time nineteen entities, including a full size Holstein cow came out. Bingo, there was a cow, and bingo, there was no cow. The cow was just as startled to be there as we were to see her. Most of the time the medium was somewhere in the audience… The women were truly beautiful – just like wax. Some of them had hair that reached to the floor. My voice has enough volume… but some of the entities had voices even louder. Each spirit had its own individual voice. It was the best seance I ever attended, but I failed to learn anything of value from these spirits at any time.

Pendulum picks right cards


HRA Charles Wagner decided on the conventions of having the pendulum swing clockwise or counter clockwise to identify the kings or queens taken from a card deck, shuffled and laid out faces down. “In each trial,” writes his father, HRA H.M. Wagner (test was made in Florida during a recent visit), “there were no mistakes.”


In the work to identify objects placed in small boxes – used to train George to reach out an “aka finger,” a similar code for objects might be made up, agreed upon and used. Who will run a test on that line for us with a pendulum?


More Letters


“Here is to Cigbo; Long may he mew with great satisfaction in all that we do.”


So wrote HRA Dr. Lawrence E. Gaylor of Sparks, Nevada, in sending a generous sprig of catnip to Cigbo. Another HRA says, “Make it easy for us to send in something for Cigbo.” While letters and even verses are welcomed at all times, Cigbo can be remembered VERY easily. He instructs, “Wrap catnip in paper. Put in envelope. Address to ME, care of boss. Write your name on the return corner of the envelope. I’ll take care of the rest here, and we’ll have stamps and stuff.”


Dr. Gaylor writes verse as most of us do prose. In his book, VAGUE VERSES, which I am proud to have on my shelf, I find the last verse in a poem titled “Fun” giving his style and philosophy:


“Let us laugh, let us live, let us love, let us give,

Let us not fret about the hereafter,

When we all learn the style, that of wearing a smile

We will find the Creator made laughter.”


SSBM is still to be had


HRA E.H. asks “Is SECRET SCIENCE BEHIND MIRACLES STILL AVAILABLE? Where ?” Out of the original printing of 35,000, about 3,000 are now left, so my publisher informs me. He can furnish them as usual while the stock lasts. Or they may be ordered through the Study, in which case a set of the illustrations made up for Cigbo’s second “birthday cerebration” will be included as well as the sleep suggestion book. Books autographed on request if ordered through the Study.


“Electric Sleep” Case of premonition, Ghost rocks chair?


HRA J.C.W. of Indiana, sent in three newspaper clippings of interest.


(1) An AP science editor tells of a method of inducing sleep by placing very slightly charged electric wires, one on either side of the head. Patients “fall quickly into a deep, dreamless sleep. Dr. Marion M. Estes and Dr. Harvey M. Cleckley, of the Medical College of Georgia, at Athens, told of treating 110 persons in this way when electric shock and other forms of shock treatment had not done well… Anxieties that had troubled some of the patients for 18 months, disappeared. Depressed feelings improved. Split personality was helped (!). Other troubles that got better were involutional psychoses, the depressions of later life, like imagining food does not digest, or that your heart is bad, when it is not. This certainly begins to look as if the aka body was affected by the magnetic fields forming around the slightly charged wires. This is indeed interesting news. No telling what it may lead to. Perhaps the wires should be used before the “Whiffs of gas” therapy is administered. We are just on the verge of beginning to understand the radiations of the brain as an organ. Later we will understand it as an aka organ in the aka body, undoubtedly.


(2) A case of premonition is described in the second clipping – in a long article with pictures, as of September 3, 1950. Jay Maeder, the owner of the Milwaukee Speedrail Company, dreamed all night of seeing a train coming around a curve at him. Much disturbed, he gave orders that the greatest care should be taken in operating his railroad the next day, and personally took charge of a train loaded with sightseers. For some reason, something went wrong. He saw the same train as in his dreams rounding the bend and says, “I either jumped or was pushed out after slamming on the brakes.” He lived. Nine were killed. We may well ask, who or what gave the premonitory dreams, and who or what pushed him from the engine cab in time? This is certainly, “one for the books.”


(3) The third clipping tells of Floyd Holladays, of Muscatine, Iowa, who, six days after the death of a relative, had a platform rocker begin to rock all by itself. They changed it from place to place and from room to room, but it continued to rock for 37 days – and was still rocking at the time of the news dispatch last April 29th. No reason could be found for the rocking. HRA J.C.W. remarks that possibly the “electric sleep” mechanism might be used to advantage as a part of sleep suggestion.


Message to all HRA Radio amateur HAMs


HRA Clem W. Johnson, P.O. Box 218, Boca Grande, Florida, wishes this message broadcast via the Bulletin:


“CQ CQ CQ CQ CALLING ALL HAM HRAs. Greetings OMs, XYLs and Yls




HRA Johnson also writes, “If there should be any Amateur Radio Operators in HRA, this may get them busy on a “mana-meter.” I believe that vital force can be measured by radio frequency. I believe it to be radio frequency. I have been thinking for the past fifteen years that ‘brain waves’ were nothing more or less than R. F. I spent several years dabbling with radio, trying to build perfect treasure finders, metal locators, etc. I have one of the Army Mine Locators in working order now and will experiment a little as soon as I have time. I will report on it when I do.”


He also sent several pages of very much-to-the-point comments having just finished going through a complete set of the back Bulletins and other material, including the book on fire-walking tests by Charles W. Kenn, F.H.F. He stresses the conclusion that we probably lack sufficient FAITH to perform miracles of healing or to do fire-walking. Also, he suggests that it takes the proper and continuous ritual use of things which provide a train of physical stimuli in order to gain and hold the needed FAITH to keep the Aunihipili doing its part perfectly. The slightest grain of doubt brings the action to a grinding stop. The best builder of the FAITH needed by the conscious mind self would be the actual SEEING of the successful performance of miracles by others already able to demonstrate. In the Honolulu fire-walking tests, it is probable that seeing the successful fire-walking of others, built the needed faith to allow the majority of spectators to “walk” unharmed.


Our radiation measuring project with the pendulum progresses…


While it is too early yet for the last Bulletin to reach you all and for tests to be run over a period of days and reported, I am looking forward to a fair response. Several HRAs have written in asking for information on the use of the pendulum, and I have made up a special sheet to send out. As it might be of general interest, I am sending a copy with this Bulletin. It might even serve to interest others if you are able to do a bit of missionary work for Huna.


HRA Clem Johnson, from whose letter I have just quoted, believes that brainwaves are electromagnetic, and we know from the electroencephalograph measuring of tiny electrical discharges from the brain as a physical organ that this must be so, at least in part. However, it seems to be only half the story. Telepathy and map dowsing show that there is something which radiates or otherwise moves from one person to another, or to a distant place and back – and that this force does not obey the law of inverse squares which causes radio-type broadcasting radiations to fade with distance. There must be some other form of energy radiating, not only from the brain but from all things.


This form of radiation seems to be a high octave of the wave bands represented by waves in water, in air to make sound, in substances to make heat, in the ether to make light, and on and on, the wave lengths growing shorter on the way up. Dr. Oscar Brunler, the pioneer in the field of brain radiations (and whose lectures on the subject were recently announced through our mailing list to all HRAs in and near Los Angeles), explains simply that there is a “di-electric or Bio-Cosmic energy” which accompanies all electromagnetic energy, but which is a more basic form of free energy-ether. It is this which the body has a way of picking up and measuring via the pendulum, much as we have organs in the body to pick up and measure for us the radiations of sound, heat, light, taste and smell – also telepathic radiations. When we approach an apple with a swinging pendulum, the body can learn to pick up the di-electric radiations and measure the length of their waves in terms of distance from the peel, pulp or seeds.


Na kahuna, if we understand them rightly, believed that the radiant energy, which they called “mana,” could mix with the “aka” substance and thus create an aka thread or extended “finger,” or a thought-form of the thing visualized. This mixed aka-mana became a living force able to keep connection with the consciousness in the individual by means of an aka thread, and so able to act or react as if conscious as well as alive.


HRA V.L. Cameron, professional dowser and experimenter extraordinaire, demonstrates his ability to measure the outline of any object which one builds by concentrated thinking, such as a vase of a certain size placed on a mantel. Fantastic as it may be, he takes his water dowsing gadget and traces the outline with ease. This gives us, in addition to the radiations and their wave lengths, an aka body, aura, etheric double, or whatever we wish to call it. Both must be considered. One represents the mana, the other the aka form. Ordinarily, the mana fades (root ma in mana means “fade” or “wither”). As the mana fades, the aka form falls apart or is drawn back to the aka body of the man who made the mental picture. See what we are driving at? We want science to catch up so that we can have proofs and corrections for Huna. Meantime, Huna can furnish a guiding light for Science – at least for its pioneer fringe workers out far ahead.






Measuring the Human Aura

August 1, 1951


For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



Measuring the shapes and intensities of auras and other radiations. Does everyone have complexes? Cures for the intrusion of unwanted entities. Stand in the grass when you pray. Proof of Huna in Christianity – a discussion of the Nestorian Cross.


The “fantastic” beliefs mentioned in a recent Bulletin …


I did not mean to be tiresome and guilty of baiting the hook of interest with mystery when I said that in due time I would tell of my experiences with HRA V.L. Cameron. I know how much I dislike things being withheld after mentioning them as something mysterious and wonderful.


In this case, it was something which, to me, is more fantastic than usual – and in a part of the research field that is filled with findings difficult to accept. What seems still so fantastic to me is that the human aura – or call it the etheric body, astral body, or the body made up of the aka bodies of the Aumakua and Auhane, interblended – has extensions from the shoulders which for all the world resemble wings.


In addition, there is an aura like a large thick doughnut, with a small hole in the center – this aura always remaining above the head.


Those items of discovery at the hands of HRA Cameron, are topped by the most fantastic find of all. In feeling around with his special instrument which measures the shape of the aura by moving back away from it when brought into contact, there was found to be, above the doughnut-shaped aura, and with feet so high as to be almost beyond the reach of a tall man, an aura the size and shape of a human body. A ladder was used to trace its outline with the instrument when first discovered. HRA Cameron and I are planning to get together as soon as we can find the opportunity, and run tests for my benefit. I have a ladder ready and waiting.




Up to this time we have lacked a true instrument for the measuring of the position and extension of the auras. True, the psychics of all ages have seen the auras and have agreed, on the whole, that they are there. The trouble with psychic vision is that often the visions do not agree – with this sad fact discrediting the findings in a large way.


The viewing screen invented by Dr. Kilner is made up of a light filter of experimentally determined efficiency. It has been a step ahead, but demands some psychic ability and practice to learn to use. Some people see much more than others through the filter. All do not see the same things, forms and colors. What has been needed has been some other instrumental aid which would allow a check to be run on what is seen psychically, with or without the Kilner screen. Of course, the Cameron instrument, like the pendulum and dowsing rods, needs special psychic ability on the part of the one who uses it. There is some hope that the very sensitive electronic instruments may give proof acceptable to official science of the fact that we have an aura – or more than one. Meantime, HRA Cameron may have made a discovery of the first water. More of this later.


Reply to some HRA Hams …


The radio-type test for the body force -mana – has been made already in part …


HRA V.L. Cameron, mentioned repeatedly in the recent Bulletins as a dowser extraordinary as well as an inventor and explorer in this end of the field, replied at once after reading in Bulletin 59 a suggestion made by HRA Clem Johnson that certain instruments be made to test for mana. I quote:


“With regard to HRA Clem Johnson’s request for information from others about measuring the body force with a regenerative radio or Wheatstone bridge, I have used the Wheatstone bridge on body electricity, but was disappointed somewhat about the aura in experiments with the bridge.


“I built a small regenerative radio and tuned it so that the oscillations of the little set made our big console radio in the house two hundred feet distant, howl in response. When I tuned the little one-tuber to where the big set was making a low, guttural sound , I could, by bringing my hand to within two feet of the little set, cause the big set to change its tone in a rising crescendo to a very high pitch.


“This is what we, who used to build early one-tubers, used to call ‘body capacity.’ In this experiment, every movement of my hands or body in the vicinity of the small set was registered by the changing squeals and howls of the big one. While working on this experiment, I was sometimes able to change the tone of the large set from a low guttural to a high squeal without moving in any way, but just by concentrating on projecting force from my hand.


“I am now experimenting with a strange machine invented by Edison in about 1875 I believe. In reading a book about his life, I found mention of this gadget. It is mainly a cylindrical case of heavy steel with a window in it, and a vertical hard rubber rod resting on a crude microphone of carbon plugs, and adjustable by a screw in the top connected to a micro ammeter with a 1 1/2 volt battery. In Edison’s experiments, the light from a very distant star, Arcturus, knocked the galvanometer indicator clear off the scale.


“Edison also said that the ‘heat’ from his hand from across the room drove the indicator off the scale. He was, obviously, very wrong about this, since the heat from his body would have been far greater than that from his hand. If he projected anything across the room to drive the pointer from the scale, it evidently was not heat but something related to mana and the aka thread. The best I was able to do was to influence the instrument in this way from a distance no greater than eighteen inches. I have a more sensitive meter now and believe I will get better results when I continue the tests.”


Comment on the above letter…


I cannot stress too greatly the importance which I attach to the underscored lines in the report given above. In our work with Huna we face the same problem as in the measurement of radiations in dowsing and in testing for brain waves to determine the level of intelligence. This is the problem of finding methods of making mechanical or instrumental tests of the kind acceptable to orthodox science. While men of science may refuse to accept even instrumental tests and measures because they do not understand the basics of living forces, they cannot ignore entirely the data and tangible results obtained. As a matter of fact, the experiments and accomplishments in this part of the field are already so far along that the time approaches when denials will no longer satisfy the increasingly suspicious public. Perhaps the official denial that ANYTHING out of the ordinary has been seen along the lines of the Flying Saucers, has done more than any other thing in recent years to put “science” on the spot and cause the average man to realize how reactionary it has become.


Kii Pohaku Wahine and Kii Pohaku Kane are now available


It is with pleasure that I am able to announce that HRA Mrs. H.C. St. John, Box 83, Solana Beach, Calif., artist and student of unusual ability, is now ready to take your orders for reproductions of Kii Pohaku Wahine (“Female Stone Image”), copied directly from the picture sent out for Cigbo’s last “birthday cerebration” and from a picture secured later from the museum in Australia, showing her back. The reproduction is amazingly complete and accurate to the last line and circle.


I was sent the first one finished as a gift, and with it the “Kane” or male companion piece as illustrated in the museum papers but not in our set of pictures. Both measure a bit over six inches in length, are made of pinkish pottery and have been glazed with dark flecks to give the effect of old stone to a degree. They are too cute and clever for words, and already so much a part of the Study family that I could no more give them up than I could Cigbo.


On pages 5 and 6 of Bulletin 58, I told of tests made with HRA Cameron to see what aka-mana power could be poured into the little figures, and of the results as measured by his special instrument. My “Kii Wahine” has been kept near my little prayer “shrine” and when Mr. Cameron calls again, will be tested to see what she may have picked up or retained by way of aura and radiations by then.


Mrs. St. John has been experimenting also, and promises to do her best to empower each little image through a special ritual of blessing before sending them out. Several HRAs have reported strong psychic impressions of force and good radiating from the picture, so the little images should be even better to work with.


The price is $2 each for unglazed images or $2.50 glazed. Add sales tax in California, and 50¢ for packing and postage whether for just “Mama Kii” or for “Papa” as well, as they can come together in the same box of packing at about the same rate. This figures out to $5.50 for the pair in the glazed finish. (Add 20¢ sales tax in California.) Allow time for the Kiis to be made up, glazed, blessed and packed off to you. Please order direct, not through me.


A big stone Kii in a museum in Fiji has just been tested…


HRA George Sandwith, who last reported to us in the Bulletin on his finding in Tonga Islands, has gone to Fiji after being told by the spirit connected with his Ethiopian ikon that he would find things of interest on Huna lines there. He went at once upon his arrival at Suva, to visit his friend in that institution and asked to see such images as might be there. He was shown several, some large, some small, but only one in rough human form. This large one, made from rough lava stone, was inside a glass case, but as he approached it with his pendulum to test for any polarization points or indications of male or female natures in the kiis, the pendulum began swinging in a most impressive way and he sensed a strong radiation of force. His findings indicate that stone, ebony and black opal are excellent materials for holding whatever force it may be that is poured into things made of them. Ebony is much used in Africa for images and icons.


The Ethiopian icon, which is a wooden carving of the crucifixion scene, was tested in Tonga before he left for Fiji. A friend who has an English “AVO” electric test meter of late model, used the instrument.


The first set of tests showed a number of micro readings which interested them at once as they were not what might be expected from a wood and paint object. Unfortunately, no record was made, and upon making ready for more elaborate tests and the keeping of a record, the icon went dead on them in so far as radiations were concerned.


Mr. Sandwith then asked the spirit of the icon what this meant, and was told psychically that she had had enough of being tested with “a tin box” and so had withdrawn. All that would register was writing in ink on a square of paper on the back of the icon. The conclusion was reached that the spirit could stop the radiations due to her presence, but not those latent in Mr. Sandwith’s writing on the paper.


Our electricians are hot on the trail of mana …


HRA George Sandwith’s friend is Mr. N. R. Mortensen, Box 45, Nukualofa, Tonga Islands, South Pacific. He is a radio man there, and I am sure that our HRAs who are running down this angle for us would find him a delightful fellow “ham.” Write by air mail if you write, (25¢ for 1/2 ounce) as long mail may not get there for several months.


Mr. Mortensen (who is hereby elected an HRA, if he will accept), writes, “As the entity (connected with the icon) confirms the fact that it is a radiation (in conversation with Mr. Sandwith), why not try to measure the frequency or wave length? This could be done by using a ‘grid Dip. Oscillator’ – or alternatively a signal generator and a grid dip, oscillator adapter, as made by McMurdo Silver? Providing the frequency is not too high (tests to run from 10 cycles to the second up to 300 megacycles). If a still higher frequency is to be tested, an instrument similar to a Geiger Counter will have to be used…. (We may ask) Do mana, the Aumakua and the icon entity all have basically a different natural frequency?


If so, it means one must query (perhaps the icon spirit) what are the natural frequencies of each. I suspect mana to be somewhere in the lower frequency spectrum, the Aumakua extremely high, and the icon type entity somewhere between the two.”


Dr. Oscar Brunler says of “Brain or Soul Radiations…


They begin in the range of visible light and run well up into the range of invisible, ultraviolet. He considers these radiations of a “dielectric” or non-magnetic nature and says they are, therefore, best measured by the biometer – which has for its basic part, a pendulum in the hand of a trained operator. In passing, it is interesting to recall that electromagnetic microvolt currents or discharges have been picked up from the body and brain for some time. The “a” wave makes a tall, slow wave form on the recording tape while the “b” wave is much smaller and of greater frequency. Both intermix on the graph. One may be the mana used by the Aunihipili (“b”) in giving the memories or recording new ones, the other (“a”), the middle mana used by the Auhane in directing the thought process in which the Aunihipili plays such an important part. As cats and dogs have both types of waves, this theory, if it is to hold water, must grant them conscious and subconscious types of mind similar to the human. In light human sleep, the “a” waves die down. In heavy sleep or during artificial sleep, both types of waves flatten down to give an almost straight line on the graph made by the instruments used in such tests – the electro-encephalographs.


The object of the study of the manas with instrumental measure, also brain waves with the Pendulum or biometer…


As some HRAs may wonder why we are so eager to make instrumental tests and measures of radiating forces of the body and and of icons, stone gods and all such things, itmay be well to explain the objective.


We are (1) trying to learn whether na kahuna were right or wrong or whether their findings fell short, in the belief we have assigned to them that there are three manas, three grades of consciousness and three shadowy bodies – “etheric bodies.” All progress along lines of investigation has depended on finding a way to measure things and forces. Once we have learned to measure a thing, we have been able to test it in various ways and find out what it is, or at least how it acts and how it can be used. If we find a way to get a measure of the mana, we may be able to work more to the point than with the present pendulum measure which varies with the ability of the operator and which has little chance of scientific recognition. (Not that such recognition is indispensable.) The measurement of the aka bodies or auras by the Cameron instrument may give us a far greater knowledge of them – a knowledge upon which we can build. We may learn how best to project an “aka finger” and pass mana through it. We may learn best how to heal by laying on hands. With the instrument apparently able to give us the outline of a thought-form and test its strength and duration, we may have a way of checking on healing done by laying on hands and implanting a thought-form of the healed condition into the patient. We might learn how best to do a lot of things.


The efforts are being made (2) for the sake of accumulating information. For centuries humanity has had to take most of its religion on pure faith. When prayers were answered, some data were accumulated, but of an inconclusive nature. We have had to take the dogmas of religion on faith almost entirely, having no way to measure the exact results of the performance or rites. By getting all possible information as to the capacity of substances to hold mana or to have an aura or to act as a point of contact with spirits, we make ourselves ready to meet the challenge of the time when we learn to measure accurately the things with which we work in this field.


And, where does the complex come in?


The same explanations apply in a way to our search for more light on the complex. We need to know whether na kahuna were right about their beliefs and methods – and whether we have the proper understanding of what they believed and did. This goes for modern psychology and its beliefs in fixations, Dianetics and its “engrams,” and all the indications that the mind may be the cause of many physical ills. Of course, na kahuna had the field almost entirely to themselves in their open belief that spirit attack and obsessional contacts of the multiple personality sort were to blame for much physical and mental illness – for endless obscure forms of physical abnormalities on action and reaction.


HRA N.B. recently wrote, “Do we all have to have a complex or two? Do I have to have some? If I do, I’m not aware of any. (She read of the “writing down” method of finding and draining off fixations in recent Bulletins.) … I sat down and wondered about myself and my ‘George,’ and I do not think we have any. Maybe I once did. Maybe I just lived them out by trial and error so that at our age were ‘larned our lessons’ eh? Maybe if we live LONG enough, we drop them by the way and barely notice it. In the case of mental illness, that is different. But DO you really think the average person has complexes? Now honestly? I’m worried in case I ought to have some hidden something – and haven’t. Of course, I remember incidents through childhood which were not so nice, often related to my folks, but while remembering, I am not grieved, or ever have been.”




The mistake made most often is that of considering all fixations bad ones. It is also a mistake to consider all fixations of the same strength. One must consider all habits of thinking and of reacting as more or less fixed. From childhood, we learn and form habits, social or antisocial. Life DOES teach us which habits are good and which are bad. We DO gradually learn to force ourselves to do proper acts and to refrain from the improper. Fortunately, the average normal human being has no fixations which cause bad reactions on a dangerous scale. Most of us can live with our fixations and like them. But, now and then there is a complex which shows in bad physical reactions or in such reactions as indicate to our friends (if not to ourselves) that the rational thought process is missing where certain reactions are brought about. Less often, the individual may become aware that his reactions under certain circumstances are not normal. In either case, there is need for work to find the fixation and drain it off. If illness is of an obscure origin, a fixation may be suspected and steps taken to find and remove it. In the various degrees of obsessive compulsions, the symptoms are overlooked unless the trouble becomes pronounced.


Cures for spirit attack or intrusion, unwanted voices, etc.


I have on my desk at the moment letters from two different friends asking what can be done to stop “voices” which intrude. As yet we cannot use the methods of na kahuna. Nor can we use the methods of the later Dr. Wickland. In both cases, a psychic was needed to recognize the intruding spirit. A mana shock or control by hypnotic use of middle mana, or an electric or chemical shock was used to dislodge the spirit. It was invited into the body of a psychic and then given rationalizing instructions or was ordered to stay away from its victim or was handed over to other spirits to keep away. Ignoring the voice steadfastly often helps. In some cases companionship and sleeping with lights burning will help.


Dr. Oscar Brunler, in his practice, found the best remedy was to have his patients go daily to sit for a time in prayer in a Catholic Church where mass was said regularly. His theory is that all entities who cause this form of trouble are of low mentality and are evil more or less, who seem to dislike the atmosphere or aura of churches where regular rituals are observed, and to tend to leave a victim, sooner or later, if churches are frequented and prayers are made for help. It makes no difference whether the victim is a member of the church or not. It seems to me that this is a very good remedy to try. The Aunihipili usually tolerates the intruding spirit for some reason or other, so, by giving it the training it cannot avoid getting through the daily prayer sessions in the church, it may do a large part in helping drive away the intruder. (Dr. Brunler will be giving a series of lectures on color discoveries and therapy, to be followed by other series. Los Angeles HRAs may get details by phoning him. Mrs. Brunler will also soon give a series of lectures on child guidance. Brain radiation readings at private sittings may also be had. The fee, I believe, is $25. This includes information on one’s talents, characteristics and the stage of “soul evolution,” as a more precise term than “brain radiation measurement.”)


Correction on “Hoo-la“ and Jessie Curl work…


A letter has come to tell me that Jessie does not go into trance when her spirit helper, the Samoan spirit, works with and through her to heal. This is good news. It seems to me that conscious cooperation between the here-living and the there-living should get better results. Mrs. Curl has recently been working with Rev. Lois B. Washburn and her church at 1517 Glenarm, in Denver. Huna has been discussed by her and by a visiting HRA from Greeley, north of Denver, who leads a small group in which Huna and spirit healing has been combined successfully. Mrs. Curl will continue her tour, moving now to Bellingham, Wash., and soon to be in the Los Angeles region. Spiritualistic churches have been slow to take up Huna, but those which have, report much interest on the part of various members.


Stand in the grass while you pray…


HRA Alice Harrison, magnetic healer, who likes to hear from other HRAs, has changed her address and is now at home on her farm, “Rolling Meadows,” Rt. 2, Box 161, Elkhart Lake, Wis. She combines Huna methods in so far as possible, with transfer of mana through her hands and the aid of spirit helpers. Her great vitality stands her in good stead in her work and she has a large practice. In a recent letter she spoke of reading in one of the back Bulletins of the findings of Dr. Brunler and others that we pick up radiations from the earth through the feet. The practice of walking with bare feet in grass wet with early morning dew has long been found beneficial. She made the test, then tried standing in the wet grass while at her prayers. She wishes to pass on to us her strange experience so that others can repeat the experiment and see if the same results are obtained. She found that during the time when she was praying, the bottoms of her bare feet seemed to become hot. Before and after the prayer period, they felt only the coolness of the wet grass.


Only two reports have come in on pendulum tests of the radiations of fruits and vegetables


I had hoped for more reports to help me check my own experiments, but more will perhaps come in later. Thus far, one HRA reports getting the crosswise or parallel swing at twice the distance from the objects as the other. How did your test come out? Another test I would like to have you run for the good of the HRA, is this: set up a photograph of a friend, if possible, with his writing on front or back in ink. Begin three inches from it, starting your pendulum to swinging and waiting until it settles down to one back-and-forth direction. Now move back until the swing is parallel with the picture. Mark the distance. Then move back farther to see if you find more points where the swing is parallel. Mark them. Also make notes as to where the strongest swing is registered. I get three points, usually within a distance of 9 inches from the photograph.


As you will already have guessed, I am wondering whether or not one can, in this way, get a reading for the three selves. The first point may be the reading for the Aunihipili, the second for the Auhane, and the third for the Aumakua of the person – that is, if you have held in mind the desire to pick up separate radiations for each in turn. Try it also on your own picture. I have had some interesting results with pictures of dead friends and relatives. I am not at all sure that the point closest to the picture should stand for the Aunihipili. Logically, the shorter the distance of the points, the higher the frequency or shorter the wave length, and the Aumakua should have the shortest of the three. I may have gotten started backwards.

The proofs of Huna in Christianity….


The Nestorian cross of the 2nd century, A. D has been reproduced on a little folder sent in by an HRA. Inside is the Lord’s Prayer in Aramaic – the language which Jesus may have spoken, (Aramaic Research of P.O. Box 7233, Philadelphia, Pa., which also provides a Bible translation from the Aramaic in so far as the words of Jesus are concerned).


This cross, shown in the rough sketch at the right, is a real work of art. It is outlined in gold so that if all the black lines shown were trace in gold, the reproduction would be more accurate. The small circles are filled with red, and the background color elsewhere is deep blue.


The Huna concept of the three selves is easily seen in the three circles at the top of the cross ,the middle circle being divided into two circles which are joined and which would represent the dual male-female Aumakua or parent pair.


At the left and right are three circles, none divided. These are possibly the three manas and the three aka bodies of Huna. At the bottom is a single circle to represent the living physical body used in life by the three selves – by the triune man. In the center we have the earth in the central circle and the four directions or elements of earth, air, fire and water, recalling the care of na kahuna to guard ritualistically the “four corners” in their work.


The lines of the figure repeat the number THREE, and also point to a stylized symbol of a pyramid opened out flat as if made of four sides and left hollow.


In the form of cross now in use in the older Christian churches, the top and sides of the cross have been given a three-arm end without the three circles, but still indicating the three selves, three manas and three aka bodies. The lower limb of the cross has been lengthened and the human body exhibited there to represent the body used in earthly life. Behind the tradition of the death of Jesus on the cross – be it historic or be it historicized tradition as many insist – we can, in any case, read the symbolic story of every man – that of final death in the physical. For the after life in spirit levels, however, we have no symbol, only the tradition of the rising again of the man, Jesus, in THREE days or with the three selves, three manas and three aka bodies still intact.


In ancient lore we find man described as made in the image of God, one being triune in nature, so the other being formed in the same way.


Again – my hearty Thanks to you all …


for your indulgence in the matter of having your letters unanswered and for continued support for Cigbo and for sending in your reports. The time you have in this way given to me has been well spent on the research preliminary to the writing of the book. You are all very thoughtful and very kind. Thanks and more thanks.



The Aumakua Lives Above Us … “Up”

August 15, 1951


For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



Discussion of the most recent issue of Round Robin: V.L. Cameron’s experiments, aka bodies, the Reeser Case, and more. Speculation on the time lag experienced in the transference of mana (or energy) in some situations. The discovery of “stacked etheric doubles” above the heads of people, and auric wing shapes on their backs. Does a person deserve the help of the Aumakua for himself?


A new issue of the ROUND ROBIN is out!


This is always delightful news, and it is deserving of the exclamation point for several reasons.


First, because each issue is a major event in the lives of those of us with metaphysically-shaped heads who revel in the things HRA Meade Layne amazingly seems ever able to find and spread before us as prize fare for hungry minds and spirits.


A second reason for the exclamation point is that the scant dollars we furnish to help set the table can be stretched so miraculously far as to provide an office, an editorial staff and means of producing and mailing the ROBIN. The picture always rises in my mind of a robin on my lawn holding to one end of an earthworm, bracing his feet rather desperately, and pulling until the worm is stretched to the utter breaking point.


To review ROUND ROBIN always reminds me of the delicious job done by a reviewer a few years ago to cover the publication of a new Sear’s catalogue, or it may have been Ward’s. The exciting variety of things offered competes with the fascination of brand new offerings. In this July-August issue of RR, the brand new is found in the lead article giving three pages of the findings of HRA V.L. Cameron in his experiments with magnets and carbon rods to learn more of “Vitic” force. He describes the effects of holding magnet and rod in right and left hands, and in other ways, also the effects noted on the ability of the holder to build thought pictures which can be measured with the Cameron dowsing instruments, and the changes caused in the auras or aka bodies. A tentative explanation is offered to cover the findings, and the question put to the rest of us in a very direct manner. A new world builds before the vision of the reader – a world filled with invisible akas and aka threads, all charged with magnetism or energies of a thousand different wave lengths and all polarized and kept from becoming intermingled and hopelessly entangled with inter-penetrating radiations, akas or what have we. The na kahuna prompt us to believe that all things have aka bodies.


Modern biologists speak of the same thing in terms of “emergent fields” which lie compacted in the seed of plant or man, and which unfold to form the mold of “stress patterns” into which denser matter is built to form cells, nerves, tissues and organs in highly evolved forms of life. Energy becomes “alive” when it acts in or through aka substance. Once alive, it responds to some directive consciousness and enjoys a certain free will in determining its activities. A radar beam simply strikes and bounces back. It is not alive, but a map dowser sends out a beam of aka-mana to contact the place indicated by the map, investigate it, and bounce back with the information. The modern science of physics, as Director Meade Layne points out, is being forced into the realm of metaphysics by its own discoveries. It has electromagnetic energy now, but needs to stir into its brew the elements of aka and consciousness.


The now famous Reeser Case is also discussed in this issue of RR, as well as in the four-page BSRA release that came with it. (Subscription to the more frequent “releases” and the every-two-months RR, is $5. Address for this bargain in mental and spiritual nourishment, BSRA-Round Robin, 3524 Adams Ave., San Diego 16, Calif. Or send a dollar for this last issue and the current BSRA release.)


We all have read the dispatches telling how elderly Mrs. Reeser was sitting in her rocker in her apartment in Florida, when something beyond scientific ken caused her and the rocker to burn so completely that only her skull – shrunk to the size of a teacup – a piece of her backbone and a piece of her left foot – still in a part of the shoe – remained. Below the height of four feet from the floor, nothing was scorched or smoked in the room; above that height, all was smoked, but little was scorched by heat that would have been similar to that held at 2,000 degrees for over an hour to cremate a body for sanitary burial.


A complete outline of the case is given and all the theories offered to explain it, particularly those based on what we are beginning to know of the aesthetic. The spirit communicators of two good circles also offered most interesting observations and conjectures. In the past few years we have had several instances of the ceilings or walls of large rooms suddenly flashing into flames, as in the case of the dance hall and the Chicago hotel lobby, to say nothing of the big bridge that suddenly burst into flames from end to end for no reason at all. That was bad enough, but now, if people begin to go up in a sudden puff of smoke well, we need to rally around Meade Layne as the center of gathering information, the kind of information which we begin to need badly.


HRA thanks RR for telling its readers about us and for the heartily welcome encouragement offered. As a matter of fact, it has long been a hope that our forces could be combined and a single publication issued with departments for Huna, the TUG and the several things of special interest to different reader groups. As it is, BSRA is quartered in San Diego and HRA centered in Hollywood. Moreover, we have too small a circulation list, even when combined, to support such luxuries as real printing to replace mimeographing. However, a start has been made in the desired direction. BSR has incorporated and may soon be in position to attract a “foundation” donation.


Cigbo has also made a start for us – a very small one indeed. He swapped for what he calls “my toy printing press,” and already prints our labels and his own “pistol cd. letter heads.” Also, needing more type than he has, he has placed his composing stick beside his cigar box, and is hopefully watching to see if an extra dime may now and then be sent in for it. He wishes to assure all his friends, and with a considerable show of dignity, that he will NEVER stoop to begging, even for type dimes, but he admits that he may yeowl dismally at times just as a hint.


Cigbo's Yeowl!!


Psychokinesis and HOW!


To get back to RR – the capper of the issue is contained in a few paragraphs on pages 16 and 17. Meade Layne writes, “During the week of July 2nd, your Director observed, in the Round Robin office, the operation of another device, so sensitive that when one extended a hand toward it and commanded it to move away, the pointer on the device would swing through at least a 90 degree arc in the direction required; and if one commanded it to turn toward one it would also obey. In each case, [there was] a time interval of 15-20 seconds before the motion began. We hold that this event, here mentioned so briefly and casually, is comparable to the fall of a kingdom…


The time lag, from 15 to 20 seconds is almost as important to the understanding of this matter as is the fact that eventually the mental command was obeyed by the hand on the sensitive instrument. It indicates that when the mind gives the order, something passes from the body under the direction of consciousness. This is explained in Huna as the ‘projection’ by the Aunihipili of an aka finger or contacting thread. With the aka finger must go some energy which will cause the instrument to register it and give a measurement reading. Mana, the vital energy of man, flows along the aka thread and builds up a charge after a short lapse of time, which, when discharged into the instrument, causes the needle to register it.


The point that must be explained is the lag. Electricity and light move at a speed so great that the short distance involved in this experiment counts as nothing.


HRA V.L. Cameron called my attention to this time lag recently when he was letting me make a mental image of some object, then finding and outlining the thought-form-object with his dowsing instrument. It would take me up to thirty seconds to make my mental vase or ball or cone sufficiently strong to be located and outlined with the instrument in the empty air. The instrument has a small ball of metal which becomes, as HRA Cameron finds, positive through contact with the one holding it. As positive poles repel each other, the mentally created form or object must have enough of the bodily energy passed into it through an aka thread connection to cause it to assume a positive polarization and repel the ball of the instrument. We need the aka substance to contain the mana, and the directing consciousness to dictate the nature of the form or shape.


Of equal importance is the fact that such a thought picture or object fades in about a half hour. To find out where the aka and mana goes, we have only to recall the fact that ectoplasmic forms in the seance room often come visibly from the medium and return to him.


“…My word shall not return to me void …”


[This] may mean exactly what it says. We now see, thanks to HRA Cameron’s years of patient research, that by concentrated thinking we can build an aka-mana thought-form-mold of the condition which we desire to have brought about when we pray. In Huna we make the picture with great care. We contact the Aumakua. We present the mold we have made and the mana to fill it with force. We ask that the superior powers of the Aumakua be used to materialize a permanent filling for the mold. If we keep holding the mold together and keep it filled with necessary mana or energy, all other conditions being right, our prayer should NOT return to us “void.” As na kahuna used to say, it will not “miss the mark.” It gives one a strange feeling of inward excitement and certainty to see an instrument outlining a thought-form, and to see it trace the expanding outline of the aka body as one begins to pray. I believe that the next time such experiments are carried out, we can find that from the expanded aka or aura there is an aka thread or cord so filled with energy that its course can be traced as it leaves going toward the Aumakua.


The Aumakua lives above us … “up”


In all religions the gods live above, “up.” I once thought that this was just a symbol and not a place.

Suddenly I begin to realize that “up” meant “up.” HRA Cameron (also BSRA), called on me a few days ago and we undertook to explore the regions above the head with the dowsing instrument. I stretched out on my back beside the study and the “doughnut” aura was found above my head, five feet above it was found the feet of the life sized aka figure always found above people. Mounting the ladder which I had provided, Mr. Cameron explored the space above this figure, and found, about six feet above the other, a second figure of the same general size and outline. Standing on the roof of the Study he could reach only a few inches above its head. Whether there were still more such figures standing still higher up, we were unable to determine. (In discussing the strange findings with another HRA the next day, I was told that a Frenchman had written a book in which he described seeing similar “etheric doubles,” one above another, over the heads of friends.)


If, when we find a long enough ladder to make more tests, it is found that there are but two such aka bodies above a man, all will be in keeping with Huna and we can say that the Auhane lives in one and the Aumakua in the other, both connected by the aka cords. If, however, we find a larger number, then it is anybody’s guess what they might indicate. (Mrs. Long, not knowing what was going on, happened to come to the back door of the main house to see me prone on the walk and Mr. Cameron feeling around high above from his stand on the Study roof. Her first impulse, so she jokingly says, was to begin sweeping out two padded cells.) Could it be that Jacob’s vision, recorded in Genesis, 28, 20, describes this finding? “… a ladder set up on earth, and the top of it reached to heaven and behold the angels of God ascending and descending on it.” Most unexpected of all, perhaps, was the discovery, made with the aid of the instrument and carefully checked, that both aka figures had heavy heads of hair hanging to the level of the shoulders, but cut off squarely at that point like a “Dutch bob.” Fantastic? Yes, indeed. No end. But in the task we have before us, no stone is to be left unturned. And, while we are speaking of these things, and of “wings” and the like, it may be remarked that it takes a high degree of moral courage on the part of HRA Cameron to divulge what he finds.


Speaking of aka or auric wings – – –


I almost forgot to say that the two overhead figures were found to have “wings,” just as I had been found to have them extending from my physical back. They extend from shoulder to hip and back for several feet. (Children have been found to have budding wings.) Perhaps the ancients had some inside information when they told of angels with wings, and predicted that good men might have wings after death with which they could fly all about the heavens. Na kahuna must have had some secret lore of a similar nature to

the belief in winged angels – but theirs was winged prayers which took their flight –lele: to fly, leap upward, etc


HRA George W. Wallace, (Box 158, Beaumont, Calif.) who has developed a device (“ZNO” $3) for measuring radiations described in earlier Bulletins and pictured here, ran check tests for us on the wings and auras as found by HRA V.L. Cameron. He found that by making a drawing of a body as pictured here (or front view for that test angle) and naming the picture for the person to be tested, the test worked perfectly over the drawing


(A – as above) The wing stubs of a child

(B) The usual wing extending straight out at top from a foot to several feet

(C-D) Some wings were found broken or crumpled on one side or standing off at an angle as if injured or deformed.


Note aura indicated in outline in his drawing the aura overhead vertical instead of horizontal as L.V.C. finds it.


Also note the fact that the use of a drawing is what is known as the establishment of a “convention” with the Aunihipili which must pick up the radiations, in this case as in map dowsing, and give the reading by the agreed-upon rotation of the ZNO tip as the field of aura or wing radiation is touched.


These illustrations show the ZNO held above and below a piece of ore in testing it. At the left, the energy field above and below the sample is shown – the ZNO rotating inside the field as moved vertically up and down above or below it. All objects can be thus tested. The radiation usually is picked up at a distance of about 45 inches.


The test made from the side of the sample with the ZNO held as illustrated, shows that two beams of radiation come from the sample (as from flowing water deep in the earth) at the top and bottom of an angle of about 45 degrees. (The distance at which these beams are picked up indicates the depth at which water or ore is to be found and the thickness of the water or ore body.


Radiations from Papa and Mama Kii Pohaku images done in China


These little images sent through the kindness of HRA Mrs. St. John (see Bulletin 66) were worked over by HRA Cameron and myself several weeks ago. We blessed Mama Pohaku and prayed with her in our hands to try to set up an aura and a vibration of good and helpful nature, perhaps make her a center of contact with good higher entities as well as a center from which good might keep on radiating. With her in my hands, Mr. Cameron found with his instrument that, as the prayer-action continued, a larger and larger cone of radiation built up from her large navel. (See pages 5 and 6 in Bulletin 58.) We then tried emptying our “bad” into Papa Pohaku, making him the “scape goat” type of icon to carry away our hates, fears and sins. I couldn’t think of anything I hated and failed to work up any emotion in charging Papa, but V. L. had some very hot and strong resentments left over from a recent encounter with individuals who were standing in the way of getting the Navajo Indian Tribe good water wells via dowsing and the ownership of their own drilling equipment. He filled Papa to the point at which the instrument measured an irregular mound several inches high over his middle. It gave off no lines of radiation and there was no cord leaving at the head as there was with Mama.


Several times since then I have tested for the mound and cone with pendulum and ZNO, having just paused now to do so. Mama’s cone has weakened (as I usually find it) so that it measures about a foot high. This is interesting in view of the fact that she gets a daily blessing and lies on my “altar” end of my prayer table. It may be that the energy poured into her is used up each day in our TMHG work. Or it may be that good is harder to build and retain and keep radiating. We recall that the offices have to be renewed daily in formal church rites of worship. On the other hand, Papa has not had a thing added to his burden knowingly, but he still tests as strongly active as the day the hates were poured into him for safe keeping. Perhaps we need to reverse the old quotation to make it read, “the good we do dies with us; the bad lives on.” (Or is that the way the original went?) In any event, I must confess that I love Mama Kii and am just the least little bit inclined to shy away from poor little Papa – who has to live at the far end of the long table to do his assigned job of absorbing the “bad.” Cigbo remarks doubtfully from his perch beside his box (and composink stick) on top of the desk, that he hopes “Papa won’t blow up and bust some day.”


Reports on the pendulum tests for radiations from fruits and vegetables …


Have been sent in by three HRAs only, and no averaged set of findings is possible. Counting me as a fourth, we have four different findings as to what happens when a pendulum is gradually brought from a distance of four feet to contact with the object to be tested for radiation. I got the crosswise reading at three or four different points for each thing tested. This may be locating the wave nodes, but it is hard as yet to say. I will discuss the matter with Dr. Brunler when I can. He has had long experience in such matters. There seems to be much difficulty in keeping personal guesses or expectations out of the measurement when no convention is set up in advance and one is trying to pick up the wave length of radiations. Of course, the wave length of the live eye of a potato would be so short that a pendulum could measure it ONLY by means of a convention of sorts. What complications we do run into. More on this later when I have some idea that will hold a few drops of water at the very least.


For our TMHG work, we learn about the time lag…


Having had the matter of the time lag called forcefully to my attention by the research work and observations of HRA Cameron, I find several things coming to mind along that line: Thirty years ago, in Honolulu, as I have told in SSBM, I was greatly aided by the Huna ministrations of an elderly Hawaiian woman. Looking back, I now remember clearly that when she made ready to make a prayer-action for me (“Ask the gods for help,” as she put it), she took what seemed to be an unnecessarily long time getting ready, although, when the actual work got under way, she rose, closed her eyes and slowly and carefully repeated her prayer three times over in Hawaiian.


The preliminary delay of three days was easily understood because we had to spend some hours together talking things over to decide exactly what I desired to have come about in my life and tangled affairs, no easy matter just then. I also had to be put through three days of semi-fasting and to give until it hurt to some worthy cause in order to clear my moral deck and make my Aunihipili and Auhane agree that something real and effective had been done by way of atonement for sins of commission and of omission.


I can see her now in my mind’s eye, sitting relaxed and as if deep in thought, apparently forgetful of the urgent fact that she had promised to pray for me. She rolled a cigarette, took a few puffs on it, rubbed it slowly out and relaxed again, looking idly through the open windows into the greenery of the yard. I think ten or fifteen minutes must have passed before she rose, took a few slightly deeper breaths, raised her hands slightly from her sides, closed her eyes, lifted her face upward, and began her thrice-repeated request for the help I needed.


Now, at this late date, I see that the Aunihipili takes at least fifteen seconds, often much more, to build and charge the mental image or mold of the desired conditions. I understand that it takes a short time for the Aunihipili to get to work to build up a mana surcharge for use. I am deeply impressed that we may have been trying to go too fast – that we should have given minutes instead of seconds to building and charging the mental forms before calling on na Aumakua to exert their power to materialize and actualize the substance, time and space needed to fill the mold. I can see that the slow steps and recitals of the Mass must have been designed originally to build slowly to construct the invisible braided cord and send the force through it so that it might return to bless the priest and the congregation.


I am not sure, but I incline to believe that the bad in this world is something more native to our level of life than the good. Greed, hate and envy seem to grow as weeds in the hearts of men the world around, but unselfishness, love and joy in the success of others seem to be the frail plants which need constant care and hourly feeding and watering if they are to grow well enough to replace the thorny and noxious weeds of bad.


The only spirit kahuna I have ever met at a seance who could escape the suspicion of pretense, said, when asked how one might become a kahuna, “Think good, good, good, all the time. Some day you will see a big white light, and after that you will be a kahuna.” Shall we all begin now? Thinking only good? Only love and unselfishness? Pretty difficult to manage, what?


Loving Father or stern Karmic justice?


Sometimes when I ready myself for the TMHG work, I wonder whether I have done enough good in thoughts or deeds to deserve the help I am about to ask from na Aumakua for myself. And often I have letters from HRAs who list many needs for the TMHG efforts to call down help for purse and circumstances, or healing for body or mind. Seldom do I find a word said about what has been done or thought to make the writer deserving of all the help requested. Few write, “I have done what I could to cleanse myself, and I have performed acts of love and unselfishness, so that I now feel deep inside of me that I fully deserve the loving assistance which I am now beginning to ask for in the TMHG.”


If the older doctrine of Karmic justice is literally true, as many believe, our only chance lies in producing a sudden spate of good to outweigh the active portion of the great layer of bad with which we are covered. The evidence of life about us seems not to indicate that the full repayment for accumulated bad Karma of the past is demanded at any one time of any hapless human by the “Lords of Karma” if any such there really be in the scheme of things.


On the other hand, we see in the doctrines of Christianity as now preached in the latest cults contemporary with New Thought, the extreme in which all bad in the past vanishes by the simple process of turning a new leaf and thinking only good. Doing good is difficult, and difficult things have been tossed out of the window so that instead of helping the other fellow when he is ill or broke, he is treated with scorn because the poor lout refuses to see that it is his own fault because he continues to remain in error in his thoughts.


Personally, I have neither the courage, the endurance, nor the docile submission of mind and spirit to bow to the dogmas of almost endless reincarnations which are necessitated by the exact and unmerciful demands of Karma. I’ll go along for a number of incarnations for each of the three selves allotted to me by the Huna lore, enough to give each self time to learn what it must at each stage of evolution. Beyond that, right or wrong, I am going to try to make myself fairly good and fairly deserving. Whether I succeed or fall far short on these scores, I am going to continue to lean heavily on that amazing love with which na Aumakua seem to brood over all of us who try to open the door to them, the love that surprises and thrills me time after time after time when I ask for help where I cannot see how to help myself. I may be able at times to deserve the bread for which I ask, but it is Love and Mercy that adds the butter and often the jam, not the stern and highly distant Lords of Karma who were often the preoccupation of H.P.B. when she set out to introduce the lore of India to the West.


The news from the Study is largely that your many excellent letters are received and read with much appreciation. The help for Cigbo is placed in his box and held to the Light for multiplication for all our needs – and time is seldom left over for the answers I would love to send. The book which I am happily working on as the present bread winning project, has progressed from the material-gathering stage to that of the writing of outlines and first rough drafts. The first major conference has been held over it, and all goes well. But time remains the gift that only you HRAs can give me by saying, “No answer, please” on your letters. I know that you all understand.





A Bulletin of Letters

September 1, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



Thank you letter from Cigbo. A Hawaiian Ti plant arrives from the islands. A strange pendulum experiment. TMHG healing reports, along with other bits of information and discussion. Book: No More Headaches by HRA Dorothy Thomas.




Cigbo starts it off. He writes “Dear Aunties and Uncles: Terrible BIG, BEST thanks for remembering ME and send in those extra stamps and dimes for my compo sink stick type fund! I sell the stamps to my cigar box for dimes, and you should see the types ME and boss got marked to buy in the type CAT-a-log! Wunnerful!


“I’ll let you all in on a sekrut. I got the idea from watching boss these days. He is righting a brook – you know, ‘babble, babble, babble’ – that kind. And IF he can get away with it, just think what I could do, what with being so espert a purrrrrrer. Besides I am a great hand as a scratcher, and I could scratch out lines and pair-o-graffs and even whole pages lots faster and better as boss. \


“Anyway, the sekrut is that maybe I’ll right a brook, too, and maybe by then have enough dines to buy enough types to sprint it. I’ve been thinking of naming MY brook, CAT TAILS, or something romantic sounding, like, WEAVER OF KITTENISH DREAMS. I already got some little type to sprint the title in, and some nice BIG type to sprint, BY CIGBO underneath.


“As a spessul inducement to you if you ain’t sent in stamps or dimes yet, I extend my original offer ten more days: All who do, will be sent a very spessul SIR-TUFFY-CAT sprinted by ME and with your name engrossed by typewriter and signed by sprint and paw, to sirtuffy that the holder is hereby appointed to be a SPRINTER FEIST CLASS, just like ME! No advertising will appear on the front of it if I can help it, and it will be suitable for framing – maybe to use to frame your worst eminy, if you got one. (Boss just said, ‘Tut-tut!’ so I guess I must made a fore paw of some sort.) Anyway, I DID love those dimes and my new second hand types, and I am kind of hoping I might purrrrr up a very small brook or something – what with all of you having a HRA birthday coming up in a few months, and ME needing terrible bad to find something to send you for presents.


BIG love and THANKS, Cigbo, hra kittysprinter.


“P.S. ME and my sirtuffycated fellow sprinters got a terrible BIG joke on boss. He won’t know about it until he submerges out of that brook and sees what is going on. HE’S been appointed OUR sprinter’s devil! And he’ll have the job of washing the I-N-K off of OUR toy sprinting press! When you see those IN Key thumb sprints on the paper, don’t ‘Blame Cigbo’ like boss does, that time. US master sprinters all got CLEAN paws, so it’s bound to be boss.


“P.P.S. I kinda suspect all this is being allowed to run free on the front page because boss has submerged from his brook and is kind of dazed or something and can’t think of anything to say to make a bullington. Maybe we might give him a vacration and let him off of getting out a bullington around September 15th. So, if you don’t get another bullington on regular time, you’ll know he’s vacationing, (and ME too, I hope – don’t you kinda think maybe, huh?) C.”




A Hawwaiian Ti plant arrived in the mail from HRA R.C., who lives up San Francisco way. In my excitement, I seem to have lost her note, but she said she had come across the little plant in a nursery and knew I’d love having it. I certainly do. It has three long narrow leaves with another coming out rolled up like a pencil. If you’ve forgotten the use (carrying the hot stones) na kahuna made of the ti (or ki) leaves in their magic, see several mentions in SSBM, or look into your copy of HRA Charlie Kenn’s little book reporting on the fire-walking tests in Honolulu.


The fire-walker, Tu-nui Arii-peu, used them lavishly. In illustration No. 4, a large plant is to be seen placed at the end of the bed of hot stones, right in the foreground. Illustration No. 8 shows the Chief leading the way across [with] a large bundle of ti leaves on his shoulder. He had just used them to make a ritual beating and brushing of the stones before crossing. A large ti plant was placed at all four corners of the “walk” for the purpose of warding off unwanted spirits or influences which might have interfered with the magical protection which had been called down.


Just what use I will make of the leaves, I do not know as yet, but I have plans in mind for the time when there are leaves to harvest and use. One leaf got broken off, and I now have it in the study laid across the little Papa Kii image into which HRA Cameron and I seemed to successfully pour our hates and sins to make him our scape goat. The leaf is placed over him as a precaution against a possible backfire. (Shame to have done that to him. He’s such an appealing little old fellow – but perhaps all “sin” is that way, so what.)




Promised by HRA Kenn, it has been in work for some time and will give all available information to be found, with all the theories and beliefs connected with fire-walking or related magic. He writes, “It will cover the subject fully and be well illustrated. I feel that such a book has long been needed.” It may be considerable time before the book is ready, but it will be announced and reviewed the minute it is.




Two charter members of HRA, Nesta Kerin Crain and Doris Hertzog, who head the PHILOSOPHICAL RESEARCH center at 211 West 57th Street, New York 23, N.Y. (Phone EN 2-8964), and who are friends of long standing, write, “We think it is now time, Max, to bring forward the Huna work here in New York in a very active way. We think that we should feature all your writings on our book table and see if we can arrange for some sort of a group meeting at least once a month, to function along lines which you may be able to suggest. On Saturday, October 7th, we begin our tenth lecture season, and we would like to make your Huna materials a special feature this coming season. We also plan to have some Hawaiian evenings this year, and think perhaps Doris will lead off with a lecture devoted entirely to na kahuna and the work you are doing. Any suggestions?”


I am sending plenty of suggestions, of course. It would be encouraging if you New York HRAs would get in touch and say what you would like to see done. At least call up and exchange an aloha or two. Much other good work goes on at this center, as you will find.


A NEW BOOK is out by HRA Dorothy Thomas


It is titled, NO MORE HEADACHES, and sells for $1, plus 80 postage and sales tax in California. Write her for your copy at: New Age Press, 1542 Glendale Blvd., Los Angeles, Calif.


This little book of 46 pages is the result of a search on the part of HRA Dorothy Thomas for a cure for herself. She attended all the health lecture courses, was doctored by all schools of doctors, had recourse to all available types of mental healers, and finally shuffled the deck and came up with a composite-system of her own which included all the good things she had learned, avoided all the bad practices, and which worked. Her swift-digest of the systems advocated by one lecturer after another is most informative. Whether you have headaches or not, this will be a book of interest because it tells what you learn by taking all the courses – and ending by working out a sane method of your own. (Her husband, HRA Franklin Thomas, is her publisher. She’s in luck to have a publisher right in the family and one able to print so neatly.)


Winged Pharaoh is another book to be read. It is by Joan Grant, and your book dealer can get it if your library fails you. I have not yet had the pleasure of reading it, but have been told of it twice. Last week HRA P.G. wrote me air mail from England of finding it and gave me two pages of excerpts that made my mouth water. It would seem that the writer of this book did a great job of searching the Egyptian past for strange information about religious beliefs, and then set them down in fiction form for easy reading. She didn’t quite come up with a full knowledge of Etna, but she came very close to it in many places. Her fictional characters include a father who instructs a son in the healing lore. The Egyptian glyph for the kawhich we recently spotted as our Huna aka, is described and we learn from her of the belief that the life force was absorbed through the aka body during sleep and that lack of sleep killed much quicker than lack of food. The quote reads:


“This part of ourselves is called the Ka, which means “gatherer of life.” It cannot be seen by earth eyes, yet so important is it, that if these channels are injured and cannot carry life, then the, body will die. Only when we sleep can the Ka restore itself with life – and that is why we can live longer without food than without sleep. A soldier had seen his wife seized and killed by a crocodile. The shock was so terrible that he became dumb and he was sent here to see if we could cure him. Now this is what happened to him, so great was his fear and horror, that the force of his emotions ordering his body had injured his Ka-ibis. And just as a man whose shoulder muscles are torn cannot throw a spear, the KA-ibis could not translate the orders of this man’s spirit to the speaking muscles of his throat, and he became dumb. But when Ptah-Refer saw what was wrong, the Ka-ibis was strengthened with healing, until it was once more able to obey its orders.”


I gather that the aka was supposed to gather mana outside the body and give it to the body through a lesser entity living in the physical brain, who in turn gave it, with commands to move, to the various muscles. Sounds like good reading for HRAs and a possible source of important information on Huna as known and used in Egypt.


A Strange Pendulum Experiment


Reported by HRA Richard White of San Diego (who has three good “dry wash” machines if any of you have placer ground to work on shares). Accustomed to the use of pendulums of various kinds, he took a great interest in the ZNO which has its tip coated with a layer of many metals in combination and which is useful for finding ore deposits or assaying samples of ore. Mr. White writes:


“I made a wand of spring steel wire with a wooden handle, (like George Wallace’s ZNO) but drilled a hole at one end of the handle to take a small glass vial as a “sample” receptacle. In the vial I place the sample of the element I wish to test or locate. After much practice I became able to find gold or silver no matter where another person hid it. Then the thought came to me that I should be able to find a lost person the same way, so many children recently having been reported lost in the hills. I first tried it with the hair of a dog in the vial, and could trace him. I then used a snip of hair from my niece, and was able to trace her where ever she went. (He goes on to tell of tracing the movements about the city of different ones, giving a most impressive account of the length of time spent in various places, such as a 20-minute wait on a corner by his niece when transferring from bus to bus.)


“The next experiment is one I would like to have Mr. Cameron try and see if he could explain. The oldest girl was somewhat interested, so I placed one of her hairs in the wand. Her mother, my niece, was across the room. I stood a few feet from the girl and showed how the wand pulled toward her. Still holding the wand as it was, I moved slowly toward the mother. To our surprise, when I was more than half way to her, the wand stopped pulling toward the girl and pulled toward her mother. I repeated the experiment several times, then changed to a hair from my niece. The results were just the same, about half way between them, the wand would turn from one to the other. Now comes the part I want explained.


“When the girl’s father came home, I demonstrated, and got the same results between him and the girl as with her mother. BUT, when I placed the father’s hair in the wand, it would pull only to him or to the girl, whichever was closest. It would NOT pull toward his wife, nor would it pull toward him when I placed her hair in the vial.


“The only explanation I can think of is that the father and mother were NOT blood relations. Now I am wondering if the wand would work between more distantly related persons such as cousins.”


Comment: It looks very much as if HRA White had given us excellent pendulum proof of the ancient Polynesian theory which we have discussed in the Bulletin from time to time since the first mention of the Easter Island statues and the belief that through the umbilical cord – as the symbol of the aka cord which is enduring after death – the children remain connected with the parents down through many generations.


Mr. White has done a very fine piece of research work which applies directly to this theory. It strengthens the old lore of Polynesia, probably Huna in origin, and gives importance to the possibility that through this aka-umbilical mechanism, the dead parents may draw sufficient mana from the living blood relatives to fill their small but unavoidable needs.


We, the here-living, do not sense the aka body or the aka cords. If these actually exist, as growing evidence indicates that they do, and if we do not sense them, it is probable that the there-living do not. Invisible and intangible as they are, and as mana likewise is, it is a small wonder that in our seances, the fact of the connecting threads is not mentioned.


The veil lifts slightly, however, and we now can see why the ancient custom of ancestor worship came into being and remained so long. The basic idea in all ancestor worship rites has been that the living must feed their ancestral dead. In the Orient, the old meanings are lost to a large extent and the actual food placed on the graves is not purely symbolic. It is said that the spirits of the dead eat the spirit of the food.


Na kahuna left us a very definite bit of information in their word, Aumakua. One of its meanings is, “time-parent,” or the ancestor old in time and now become utterly trustworthy and elevated to be a lesser god. The life they handed down through long and deep layers of generations, is our debt. Along the ever-connecting aka threads anchored in our bodies, we send payment in terms of flows of living force. This makes us the saviors of such physical or aka-spirit bodies as the there-living must have to survive. On their parts, the ancestors, headed by the Aumakua, become our spiritual saviors. The living electric energy of mana makes in this way a complete circuit. This is the normal life, the good life, the fortunate life. The salvations are not from sin or from the just retributions on this level, it is a saving of the most precious of all things, life itself. We, who are at this point in time in the physical, are the low man in the symbolic totem pole. Above us are the ancestors bound by the ties of blood, with the eldest, the Aumakua at the very top. Not one of us stands alone in the midst of eternity. Not one of us but stands in the midst of his clan and group and family. Seen from this Huna angle, our horizons widen and the loneliness that haunts the human soul dissipates – is transformed in love and service.


Science is rapidly finding it impossible to explain life and growth and form without the mana and the aka body which is a mold of every smallest part of each living thing, which is the mold of every microscopic entity of matter, the matter that na kahuna called mea and which indicated the visible and invisible forms. Science calls the aka mold the “emergent field” and it is pictured as an inter-meshing mold of lines of stress built of basic energy lines making the mold to guide the multiplying cells in the growing organism. One day scientists will find the invisible aka substance as well as of waves, or so it seems to me from where I peer out from my very low hilltop.


HRA White’s Experiment Blew Up


Later, he reported, writing, “Now comes the sad part. A few weeks later the whole thing blew up. I couldn’t trace anyone or find anything with my gadget. It took a long time to discover why. The answer turned out to be that I was controlling the action of the wand with my conscious mind. I proved that by having another person place a piece of rich gold ore under one of three newspapers laid out in a row. I found the ore every time until I noticed that one paper was bulged up a little. I said to myself, “That’s easy to find without a wand. He forgot to smooth out the paper.” The wand indicated that the ore was under the paper, but it wasn’t.


Then to make sure, I held the wand upright and commanded it to move in various directions, and it obeyed perfectly. So, I learned that in order to use the wand successfully one must make one’s mind a blank, which is pretty hard to do. I remembered that some noted writer had said, “A ruffled surface cannot reflect a clear image.”


Huna Helped Heal Reports a Doctor


HRA E.D.K., O.D., reports: “Mrs. K. received a call from her brother-in-law to rush to her sister, who had been seriously ill for a long time, if she wished to see her alive. She found her in a precarious condition, down from a former one ninety to one hundred six pounds. Hypertension, enlarged heart, arterial sclerosis and homesick. Mrs. K had always been able to help her sister mentally, and, lo and behold, this, together with what she now knows about Huna and used in daily treatments, produced astonishing results, so much so that everybody talked about it. My own condition is definitely improved. I feel that I am able to accumulate more mana in my efforts and yet, I kick myself for not remembering to do it more often. I am still keenly interested in Huna and look forward to the Bulletins.”


How Jade, Copper Money and Elephant Statues Reached Central America


This was recently told on the radio by Marvin Miller. He related how, in 400 A.D., a Chinese Buddhist missionary named Wi Chan, was provided by the Emperor with a fine fleet and was enabled to sail to discover lands to the east. The imperial records record the fact that he touched North America well to the north, turned south and eventually found people of high culture in Central America. Trade was established and continued for some time. Jade and copper currency, together with Chinese pottery and figures of elephants and Buddha were among the things introduced, and so their presence in the archeological diggings is explained. Now if someone will find out for us where the pottery images of dinosaurs came from, as found by the dozens northwest of Mexico City, another mystery will have been solved. There is mounting evidence that people of Polynesian blood came in from Peru to Easter Island. Perhaps the migration of na kahuna and their people from the lands around the Nile took some east and some west to reach the fabled “Hawiki” – modern Hawaii – and other islands of the South Seas.


TMHG Healing Reports


HRA Mrs. E.W. of Denver, writes, “You would be greatly pleased if you could see the change in my health. I am really getting back to my old self. Hardly know how to act. I surely give much credit to your personal help and the TMHG, and I sure thank you all more than words can tell. The only way I can repay is to help others. Jerry is also improving in health and appetite. The Bulletins are very interesting and helpful.”


“Greg,” reports his mother, HRA N.L.B. concerning our special, TMHG test case in work for some months (mentally ill), “was practical the best in years today. (August 23rd, 1951) After nice replies to questions, a good dinner, and a ride out in the car, I asked how he would like some ice cream from the Canteen. ‘Yes sir!’ he answered, so I told him to sit still while I got it. He was fine, and loved the strawberry sundae like all get-out! I know this news will give you a lift, too, so send it along. (In other reports I have been repeatedly asked to thank all TMHG participants for their continued help. I am adding my personal thanks and most sincere praise for the help given for this lad by na Aumakua and possibly spirit friends on the other side. MFL)


HRA Mrs. Jessie Long, my mother, wrote delightedly this week to report a sudden and almost complete healing after over three months of illness and suffering. She had been caused much pain by “burning feet” which the doctors could not cure. She writes, “The miserable burning in my feet suddenly stopped short and I slept all night, a thing I have not been able to do for months. This morning I awoke well! I hope now to be able to help others in your prayer service. I am very proud and happy to be a TMHG member.”


* * * No person in the armed services, for whom we have been working in the “Wall of Protection” project has yet been reported hurt in any way. * * * *


Let’s keep up the good work. I still hold doggedly to the faith that the truce will stick in Korea.


HRA M.H., of Pennsylvania, who is a nurse and who uses Huna in direct contact and also in absent treatment and via the TMHG Power Pool, reports (1) An army nurse not expected to recover in the Veteran’s Hospital in the South, but who picked up rapidly and is now in another hospital for rehabilitation. (2) A gentleman suffering from a series of strokes, now appears completely recovered. (3) She tells of a long struggle to call down help for a cancer patient and the encouraging results to date, despite the conviction of the patient that he was in a dying state and the expectation on the part of the doctors that he was on his way out.


Mrs. J.W.H. an HRA of Chicago, wrote as of August 23rd. “A few days ago, on my way to the grocery store, I stopped in to see a friend of a neighbor of mine, not knowing that she was deathly sick and that the doctors had been there working with her all night trying to revive her. They had about given her up when I came walking in. A neighbor was there phoning to her brother to come that he might see her before she passed on. She could not speak, could not get her breath, and was in great pain. I laid my hands on her and began to pray. In about five minutes she could talk. She said the pain was all gone and then that she felt fine. She sat up in bed. Then she dressed herself and started to go about her house work. I told the doctors ‘God is able.’ They seemed so surprised. She has been doing fine ever since.”


HRA J.A.D. has been trying to train his Aunihipili. He reports: “My George has been working quite well but there seems to be an abrupt line at which he stops or which he is unable to cross. Some week ago I got into some poison ivy and broke out on my arms and back. I used chemicals on my back, but let George take care of the arms, which he did without delay. But I still need help in two personal matters. Perhaps George, with the aid of the TMHG, will be able to give me this help.” (His letter is in the TMHG stack and help for his George in this endeavor is being steadily pictured and called for from the Great Company of na Aumakua.) “I can’t say,” he continues, “that I agree 100% with all you write, but that isn’t to be expected. The main thing is the valuable food for thought contained in the Bulletins.” (That is the proper research attitude!)


Search for na Kahuna in Fiji by HRA Sandwith


HRA George Sandwith, who has made a very fine survey of the possibilities of finding traces of Huna lore still alive in Tonga, and who reported on the stone “gods” and their retained and radiated energy (mana?), also the energy measured from his Ethiopian icon, has written a number of long letters from Fiji. These read like a continued story of high adventure and are especially interesting to us because he has been doing what most earnest HRAs dream of doing; he has gone into the far places to hunt for na kahuna or traces of native magic. Someday, when Cigbo gets rich, we may have a small book to give all his letters in full, meantime, here is a short outline.


In Tonga, this English engineer, who has a splendid study background and an exceptional psychic gift, studied the native stone images which seem to be made into icons of the kahuna kind. These retain their mana power for years and seem to have an aka cord running between them and invisible entities, possibly of the Aumakua level. Some of these stones are of small size and represent what may be called family totem creatures. Through the friendship of some of the Tongans, he was presented with such a stone. It represented the octopus and registered surprisingly strong radiations when tested by the pendulum or by a standard electrical testing instrument made to pick up the smallest radiations.


The spirit of the Ethiopian icon suggested that when he left Tonga he should go to Fiji and into the back country to visit a certain secluded village, which was named. He acted on the instructions which were given, and arrived there in due time, meeting on the last leg of the journey a friendly Fijian whose father was head of the police in the village, and a Hindu who was the teacher of a small school, there being a number of East Indians in that part of the back country.


He had hardly gotten settled in to the government rest house at the edge of the village and had made a call on the police chief and some of the leading Hindu citizens, before his possession of the icon and the octopus stone seemed to have been sensed by a native woman who appeared to be a magician of sorts.


The friendliness of the natives turned to antagonism and they frowned or turned away when he walked through the village. The native witch woman was found at the rest house talking to the keeper, and that night when he went to bed he felt very evil and powerful forces around him pressing down like a black cloud. At about that time he discovered that the house was surrounded by natives, and from time to time a flash light beam was thrown through the chinks of the window covers as if they were trying to see what he might be doing. What he did was to consult the Ethiopian icon spirit. She instructed him to place her icon under his pillow and the octopus stone at the bottoms of his feet and lie still. He did this and the cloud was kept off, later, near dawn, to leave entirely, and as it left, the chattering native departed, and he was able to get some sleep. Next day all was friendship and courtesy in the village, and thereafter he made friends, sat in on feasts and met a strange chief of strange ways seemingly connected with magic. He was able to observe and study closely the fire-walking of the East Indians and the purification ritual observed by those who were to fire-walk, also their use of the rite in healing and weather control. A fascinating account. Magic still lives in the Pacific islands.





More On Auras and Fire-Walking

October 1, 1951


For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



Very important news concerning experiments carried out by HRA V. L. Cameron using the pendulum. Discussion of the auras associated with signatures. Some information on fire-walking by Madras Hindu settlers in Fiji.


The HRA Bulletin resumes publication after skipping one issue


My sincere thanks to you all for your kindly understanding of the need to skip a Bulletin issue. It allowed me a vacation, even if it was necessary to spend it here at the study to work out a considerable number of rather intricate problems connected with the writing job presently in hand. However, the job (and the kindness of my friends) did include a bus trip up the coast to Santa Barbara and a delightful visit, some new friends, a stay over night, and some necessary consultations on the script.


Interesting Note on the work of HRA V.L. Cameron


Very important news arrived by letter concerning experiments carried out by HRA V. L. Cameron who is much to the fore in the Bulletins these days. A small figurine was blessed with as much of an emotional outpouring as was possible, by a lady visiting at HRA Cameron’s home in Elsinore, Calif. After the blessing, the figurine was tested by Mr. Cameron with his special instrument to ascertain the extent of its artificial aura or aka. It extended for several feet in all directions and at the edge of the aura, pushed the ball of the instrument away with a repelling action. A few days later, the test was repeated with the expectation that the aura would have become much smaller and weaker – the usual occurrence. Much to his surprise, Mr. Cameron found that the aura had changed its nature from a repelling to an attracting action, the ball of the instrument being pulled toward the figurine. Most astonishing was the discovery that the aura had built up in strength and size. Backing up step by step, it was not until a distance of 135 feet had been covered before the edge of the new and unusual aura was found.


Just where this experiment will lead us is far from certain at this point, and it remains to be seen whether we have the makings of an ikon in the figurine. However, the experiment gives most impressive and important proof that we have been right in believing that the Aunihipili shows itself to be hardest at work for us when it accompanies its work with an upsurge and use of emotion. We can be doubly certain that unless we want a thing enough to be emotionally stirred when asking for it in our prayer-actions, the Aunihipili is not doing its best. No emotion may mean no action on the part of the Aunihipili, no formation of a strong thought-form picture, and no transfer of mana with the thought picture across the connecting aka thread to the Aumakua. If the need is great enough, we are now able to see that we are fully justified to do as one HRA wrote that she did – and got results at once in a very fine healing. She said, “I bawled and yelled and howled fairly. I just had to have my prayer heard and answered. I just had to get well. And the next morning I woke up healed and well.” Fortunately, most of us can, by working all around the need we feel for ourselves or a dear one, gradually stir the Aunihipili into a state of emotional activity. We can make it WANT as much as we of the Auhane WANT, and when these two are agreed on what is wanted and unite in the emotional drive of the prayer-action, the work is properly performed – and only then. No emotion: no prayer. What could be more important to know?


The drawing-in action exerted on HRA Cameron’s pendulum device seems also to be something which we must not overlook. In all other cases, the action has been one of pushing away. If we consider the fact that in our Huna prayer-actions we try to send the mana to the Aumakua, this may be the counterpart of the ordinary action of auras – a pushing away. This push effect tends to keep auras and aka bodies apart. It walls them off and keeps the akas of things and of people from mingling. The aura around the ball of the Cameron pendulum is given a positive aura by the one handling it. When it is brought near the aura of another person, or of a well-made mental image of some object, it meets the positive element in the opposed aura and is repelled.


If, through the use of emotion and blessings, a figurine can have something done to it – perhaps to its polarization – and thereafter the drawing-in becomes a movement to replace the customary pushing-away, we may be allowed to guess that na Aumakua might, by some similar ritual, be enabled to DRAW-IN the mana and the thought-forms of our prayer-actions. If this can be proved to be true and can be demonstrated in practice, it might make the difference between the slow and difficult progress of the low magic and the swift and instant accomplishment of healing of the High Magic.

Can you help me think this lead through? Experiment in such ways as you come to think offer success or information – and let the rest of us know the results? This may be the key we have been lacking.


Leads and suggestions from Hawaiian word roots


Pa`hu means to push. If we take this word as the symbol of pushing the mana and thought-forms along the aka thread to the Aumakua, it is evident that the work is done by the Aunihipili at the command of the Auhane . The root pa has among its several meanings, “to divide out as to individuals.” We divide the mana with the Aumakua or one we strive to heal. Another meaning is, “to strike, to touch,” the symbol found in other words indicating the making of contact with the Aumakua. The root hu has the meaning of a rising up of a fluid and an overflowing. It is, especially, “that which causes rising, as leaven.” In the Bible we find the symbol of the “little leaven that leavens the whole.” We may ask whether a little mana given the Aumakua will work the same way – empowering the whole of the work to be done for us.


Kau`o means “to draw or pull something, to incline to do a thing, to pray for a special blessing, a seed.” The root kau has among its many meanings one that seems significant. It is, “to come down upon one unexpectedly.” It seems possible that thing that comes down on one might be the return flow of mana or a reverse side of the force, or the condition or blessing asked for in prayer. If the word is divided thus,ka`u`o, we get in ka, “to radiate from a center as does light.” In this we might see the Aumakua given the mana as a radiation, but it seems more likely that the Aumakua would be the one to radiate the High Mana back to us. U means “to draw out, as a pencil from a case.” It also means “to braid “(as our braided aka cord?) and “to call loudly or cry out,” (in uo.) The root o has the meaning of “to extend, as the hand, to take something,” and “to dip, as the fingers in a fluid.” It also has a double meaning of “to call” and “to answer a call.”


The push and pull may indicate some reciprocal action between the three selves, particularly between the Aunihipili and the Aumakua. We have been quite sure that na kahuna made their prayer-actions by accumulating extra mana, reaching out to contact the Aumakua via the aka cord, and sending the mana and the thought images of the prayer along the thread or cord. The prayer ending so much used, “Let the rain of blessings fall,” is strongly symbolic of the High Mana as a purified energy returned to complete the circuit from the Aumakua to the Aunihipili.


Emotion, which we see is so important in the making of an ikon or a prayer-action, is, in Hawaiian,pi`hoi`hoi. The root pi has the meaning “to sprinkle or cause water to flow drop by drop.” Here we have an unmistakable similarity to the “rain” of blessings – mana, or water, symbolically. Hoi`hoi is the intensive of “to send back or to return.” It also means “to dismiss, to restore, to send back an answer, and TO CHANGE ONE THING FOR ANOTHER.” It would seem from these root meanings that the emotions, which are the primary reactions of the Aunihipili, have a very important part to play in the prayer-action in that they may be the mechanism through which the Aumakua is caused to set up a drawing action to help in the transfer of the mana and thought-forms to itself – after which it “returns” them as the answer to the prayer. The roots joined to make their meaning more intensified or stronger, in hoi`hoi, has a meaning we may well place at the end. It is “joy, gladness, and rejoicing.” And, be it well remembered, LOVE is the most potent and the purest of all the products of EMOTION. Such a very little love leavens such a large loaf of another’s sorrow.


Signatures written in ink prove to have strange auras or aka-mana fans


HRA Cameron’s instrument was tested experimentally here at the Study to see if it could pick up the radiations from signatures. No guess could be made as to what might be registered, but something was expected because HRA Dr. Oscar Brunler has shown that “brain radiations” (not from the organic brain but from “consciousness”) can be picked up and measured from signatures by the Biometer.


The Cameron instrument gave no degree reading of consciousness, but with it was discovered a fan shaped aura which varied greatly in shape and size with the signatures of different persons. The irregular fan was apparently almost as thin as a sheet of paper as it rose from the signature and stood along its length. For some reason, the nature of which neither Mr. Cameron nor I could guess, the aura did not extend through the paper on which the signature was written. However, it often was spread out much like the “wing” found extending behind the shoulders of people. In the case of my own signature, it extended a yard or so beyond the end, forming a sharp angle as the top of it was traced back to a point about two feet above the signature. It dropped sharply down to the first letter of the name. Two signatures had wings sticking out in front instead of protruding at the end. Some had notched or uneven top lines. In general, the signatures of women rose higher over their signatures and protruded less far to front or rear. If individual shapes of signature auras could be compared with brain radiations taken from the same signature, a considerable number of such comparisons might show a definite relation to the Biometric movement pattern and to the degree registered. Three signatures taken from individuals with Biometric readings of 382, 384 and 386, showed very different fan shapes, although the two from the signatures of the women both showed the seemingly characteristic higher, narrower effect, already associated with women. The man had a long end wing. One of the women had a front wing almost as long. Neither women had an end wing. Below are some of the aura outlines with the approximate measures and degrees of slant.




Male. Signature: Verne L. Cameron

Wing angle follows signature. Brain Radiation appr. 390 degrees Biometric



Male. Signature: Max Freedom Long

Wing angle follows signature. Brain radiation as read by Dr. Oscar Brunler, 382 degrees Biometric



Both female.

Both with signatures about center of base line so small wing effect either end of signatures.

Both approximates 400 degrees Biometric for brain radiation.




Male. Signature : Mead Layne (Editor ROUND ROBIN)

Wing angle effect ahead of signature. Long projection after name with square end.

Drop in top line at front. Brain radiation approximately 390 degrees Biometric.



Female. Signature: E. A. K.

Wing angle after signature and rising to circular dome.

Short wing angle before signature. B.R. not known, but judged high.

(Tests from letter signatures in all cases. Written in ink)


B.S.R.A. “Project Survival” Address for your file


Some time ago Meade Layne, F.H.F., Director of Borderland Sciences Research Associates, and editor of Round Robin magazine – our very good friend and collaborator at San Diego – took steps to get us organized so that in case of war or other great disasters, we might have a central address through which to find fellow BSRA or HRA members for what mutual aid we might be able to give and get. You may recall that in a Bulletin some months ago I gave the address of Mr. Don York, who has offered to act as central man and clearing point in time of trouble. His new home address is 302 West 34th St., Kansas City, Mo. He also retains the other address: Box 151, Kansas City 10, Mo. If you wish to register your own permanent and alternate address with him, against some future need, you may do so. If you wish a reply from him, include a self-addressed stamped envelope or post card.


BSRA proposes a mimeo book giving a short account of the findings of HRA V.L. Cameron


HRA Meade Layne has sent a letter to BSRA members and others to suggest that a hundred dollars be set aside by the new BSR Foundation to assist in getting the material sorted and the manuscript written. This would be an introduction to the very promising work being done by Mr. Cameron, and, it is to be hoped, would lead to the publication of a larger printed book in due time. The Foundation is still very new and in need of funds, but is a step in the right direction. When it grows, it will support investigations and the gathering of materials in our special corner of the field. HRA Cameron has been most generous in sharing the findings of years of study and research with BSRA and HRA. He deserves our best thanks and any assistance it is possible to give him. At the present time he is following through a new line suggested by his friends. He tried his instrument in a special approach to words which are printed and written, and, as might have been expected, was almost at once getting “messages.”


These were rather startling from the first, and the communicator identifies himself as Nikola Tesla, the great electrical genius. Tesla made a number of discoveries and invented several instruments, but, as he expected to live much longer than he did, he neglected to leave data on them for posterity. One of the major inventions was a method of sending electrical power through the earth with less loss than we send it today over expensive wire systems. It would appear that the description of these discoveries and inventions might be coming through. (Barring, of course, the possibility of pretense on the part of the supposed communicating entity. In passing, it is amusing to note that recently a friend, working with a pendulum and written alphabet, got messages purporting to come for me from Thomas A. Edison. As I had, during his lifetime, been in personal contact with this great inventor, I at once put the spirit to the test of telling the nature of the contact and the matter that was accomplished. The entity made a guess, but it was very wild. In this it was much like the various pretenders who claim to have been na kahuna – but who know nothing of the Hawaiian language or of the basics of Huna.)


For our reading pleasure there is a new book just out by HRA Leta Zoe Adams. Fiction. SECOND GROWTH. I have not yet seen a copy, but am looking forward to doing so in the near future when I begin to have moments to relax and read again.


BSRA releases of the next ROUND ROBIN


These will undoubtedly report a most significant discovery made at a Mark Probert seance in September. Director HRA Meade Layne was in charge, and HRA Verne Cameron was sitting in the circle. It was suggested that one of the communicators take his stand in front of Mark, who was in a trance state, and that Mr. Cameron see whether or not he could use his instrument successfully to locate his aka body and show its outline. The communicator assumed an unusual position and held it. Very quickly he was found and his outline traced in the air. Next, speaking again through the mouth of Mark, he corroborated the findings made by the instrument. I believe this is the first time the aka or etheric body, or double or astral – it has many names – has ever been located while in the invisible state through the use of an instrument of this nature. Sight of the double through the Kilner screens is less impressive because not all people can see the outlines. The test is also a very excellent proof of the fact that Mr. Cameron can, with his instrument, find the location of aka bodies and etheric doubles, be they those of the there-living, the here-living or of thought-forms. In the past century of Psychical Research, so much hokum and imagination has come in with the solid and reliable, that we naturally welcome all possible proofs when new ground is being broken, as it is with Mr. Cameron’s valuable instrument in his experienced hands.


If an aka body of a person, dead or alive, or of a thought picture, can be measured instrumentally, we can be free of any lingering suspicion that “survival” is not a fact, or that na kahuna and others were wrong in their belief that pictures built of combined thought-forms were real and substantial things on the etheric level. So many of us have been fooled and lied to deliberately by some “teacher” that we look with suspicion on almost everything. What a relief, therefore, for the HRA’s Doubting Thomases to have something so definite from the hands of those who have no ax to grind and who have no preconceived ideas as to what they may or may not find when an experiment begins. Faith is built on what we can believe, and if we can become fully convinced that it is possible to build an actual structure in aka substance, we can generate more faith-power by far. It would appear that we are closing in on the SECRET of Huna from all sides.


Time change for our TMHG work


On October 1st, California and many other states turn back the clocks an hour as the summer daylight saving time period ends. I will turn back the clock here at the Study, so those of you who share in the blessings of the TMHG at 3 and 7 P.M. daily, should adjust your time accordingly. If the regular times are missed, tune in on the hour at any time. There is almost always someone to work with you and make the “two or more” gathered to call on the name of na Aumakua in prayer-actions. I frequently sit quite after the hour strikes, no matter what the time of the day, to do special work on pressing problems. Hardly a day passes here at the Study but that at least one letter arrives telling of the good results in healing through participation in the TMHG. The good results in matters of social and financial affairs are as frequently reported. A letter in this morning reports all items in the “map” sent in a year ago have been brought into the Light except one. This one involves the life of another, and the results are more difficult to obtain because each must be allowed freedom of action.


Fiji fire-walking by Madras Hindu settlers reported


With photos by HRA George Sandwith — As mentioned in a recent Bulletin, HRA George Sandwith made a careful study of the Hindu fire-walkers who have settled in Fiji and have brought their religious beliefs and rites with them. Time will tell whether or not we can issue a printed report giving the full account and reproductions of the pictures. Meantime, here is a digest of the points of greatest importance to us.


The burning of charcoal furnishes the live coals for the “walk.” In the pictures, the liveness of the coals is shown by the white surface of the walk, made white by the glow of coals exposed to air and covered by a thin film of ashes. In the pictures of men walking over the layer of coals, the path behind them is marked by the darkening of the bed where feet have touched. This trail at once begins to turn white again as the fanning by air continues via the slight breeze. As in the tests made on heated stones in Hawaii, the proof that the coals will burn if the magic fails or is refused, is given by individuals, who, for various reasons try the fire-walk and are badly burned. We are entirely safe to hold to our conclusion that under normal conditions, contact with the rocks or coals would cause burns.


The Hindu ritual is part of religious observances affirming the faith in the god who is worshiped, and acting as a means of calling down healing at the times when the fire-walk is performed before the small temple which has been built there in Fiji. (I understand there are such temples elsewhere in Fiji where Hindu settlers are located.)


The goddess who is worshiped and invoked in the fire-walking rite is a trinity, having three forms, phases or manifestations, or so I gather from what HRA Sandwith reports of the explanations given him by his Hindu friends. This goddess, “Mariammam,” is worshiped before a Maha-Devi temple. Some light on this may be drawn from a consideration of the basic religions of India. The oldest of the Vedas, the Rig-Veda, composed around 1400 B.C., gave three great gods, one of the Sky, one of Thunder and one of Fire, with two almost as great, one of the Atmosphere and one, The Cloud Compeller. The Trimurti or Trinity idea came much later: Brahma, Vishnu and Siva. To the three, (as in one cult of later Kahuna-ism,) there was added a fourth, in the form of a group-god, Prajavati. The three male principles or gods of the Trimurti were thought to have sakti or female consort energies or principles. Paravati is the wife of Siva, and has several names and, supposedly, aspects or dispositions. Her names are: Kali, the Black one, (mentioned in Fiji as the same as the goddess being worshiped there,) Durga, the Terrible One, and Maha-Devi, the Great Goddess, (this last apparently the name used for the temple there in Fiji).


The name “Mariammam” causes the student at once to think of “Miriam” or “Mary,” the mother of Jesus in the New Testament. This name is not Jewish and seems not to have occurred even once in the Old Testament – a fact that has caused doubt to be thrown on the origin of the Mary concept. On the other hand, the name in its variations, together with its place in religious magic, has been found in inscriptions throughout the lands from Egypt to India. In most cases the “Mariam” concept represents the feminine forces on a high creative level – the wife or mother of a god. Isis, in Egypt, was wife of Osiris, and mother of Horus – the Father-Mother-Son form of divine Trinity which many savants tell us supplied the model for the Christian Father-Holy Ghost-Son Trinity.


In Egypt, however, the Holy Family represented nearer and closer gods but did not exclude the belief in other gods, often more remote and of greater age. Just as a historical note, it is well to keep in mind here the fact that the Jews had the idea of the One God, Jehovah, who was “Father,” but was not associated with a Mother or Son. The word “trinity” does not appear in the Bible, but was philosophized into the Christian beliefs later on, and made part of the Catholic ritualistic work. Only in the year 325 AD did the Council of Nice affirm that Jesus was divine and was the Christ. Not until 381 did the Council of Constantinople add the doctrine of the Holy Ghost’s divinity, and so make possible “Trinity in Unity” as a doctrine to be added as an article of faith by the Church. After the Reformation, Luther led the way back to originals, rejecting the doctrine of the Trinitarians and going back to the Unitarian belief in one God – the Father. Only in the past two years has the Church of Rome recognized Mary, the mother of Jesus, in the role dictated by the Assumption dogma.


Despite the mixed god ideas, one thing stands out clearly. No matter what god or entity is prayed to, and no matter what rites are observed, SOMETHING is brought into action. The Hindu fire-walkers in Fiji went through a ten day purification period, ending with ritual bathing in a stream. A symbolic piece more elaborate than the ti leaf whisk of the Polynesian fire-walker (described by HRA Charles Kenn for us in his book,) consists of a pottery pot the bottom of which fits over the head like a cap. This is filled with water, and on it is set a peeled coconut. Around this is a skirt of green leafy branches – NOT ti – and into the top of the coconut is thrust the handle of a small trident, on each of the three prongs of which is a small lime. It is encircled by the performers and prayers are made. This piece is then placed on the head of the officiating priest, skewers with trident ends are passed through the cheeks of the walkers without causing them pain, and the procession moves off to the temple close by. There the coals are leveled out to make the “walk” and, with more chanting and ritual observances, the priest leads the way across and back. The others follow. No one is burned. Those in the audience who desire healing are allowed to come near and to hold their hands in the heat of live coals carried to them in pots by attendants. (No definite information as to the success of the day’s healings was obtained, although the stories of many wonderful healings were freely told.)


Weather control was said to be possible through the use of the fire-walking rites, but HRA Sandwith reported no need of such control at that time.


Many precautions against contaminating the fire or the performers were taken. No person wearing leather was allowed to approach. The onlookers were kept back lest they come too near the fire-walkers and contaminate them. Any contamination was said to make the goddess angry and cause her to refuse protection from burns or healing. Again we see that what is believed to the point of a subconscious fixation, cannot be overlooked. Another fire-walker with very different fixed beliefs may ignore all other beliefs. The gods care not a whit.


The conclusion remains that no matter how or to whom we pray, the same class of entities hears and responds. The male-female Aumakua or parental pair of Huna can well stand as the origin of the Father-Mother concept, and the physical man as the “son.” As the man has a Aunihipili and a Auhane, this could be the “Four” which we meet in variations of the Trinity concept.


The great challenge of fire-walking is again laid before us as HRAs. There is no longer the shadow of a doubt that some supernormal energy, guided by some supra-normal unit of consciousness, provides fire-immunity.


We see that we do not have to KNOW what that supranormal entity is or what form of energy it uses. We see that we do not have to follow any set ritual. The cleansing rite is not necessary, as was demonstrated by the three fire-walkers who made a short prayer to Pele before taking Dr. Brigham across the burning hot lava flow. But, we may be very sure that if any fire-walker was burdened by a sense of guilt and filled with doubt instead of faith, he would not have attempted the fire-walk.


To arrive at a point where we have a full and serene faith is not easy. What the standard religions fail to tell us is what Huna and modern psychology sets before us as all important. This is the necessity of building in the Aunihipili the needed faith.


Faith, lodged in the Aunihipili, needs to be such a powerful fixation that nothing will shake it – that nothing will “contaminate” it. The “leather” of contamination feared by the fire-walkers in India and Fiji is for us the tough leathery set of doubts implanted in us by our dependence on the evidence of the senses. What we cannot sense or take into the laboratory and test in terms of the material world, is very hard for us to accept and keep on accepting for more than a few inspired moments during which we glimpse the Light.


One of George Sandwith’s Hindu friends, a gentleman of education and open mind, explained that the basic faith was easy for his fellow countrymen to gain and hold to the degree that it could be made to do its part in the fire-walking. The reason for this was that none of them ever questioned for a second the correctness of the beliefs into which they are born. From childhood they see the rites carried out. Their elders believe and teach them to believe. No matter what they read or what outsider scoffs, they have set before them at frequent intervals the most spectacular and impressive proofs of the correctness of their beliefs – the fire-walk. No finer thing could be selected to act as the physical stimulus demanded by Huna as the mechanism of impressing the Aunihipili. Fire is very real and very hot. Flesh is very easily burned.


We may lack a method of engendering in ourselves – as HRAs – the same degree of faith, but if we can come through such investigations as those of Mr. Sandwith and Mr. Charles Kenn, to see with great clearness the major ingredients of the High Magic – Instant Response, we can progress more rapidly and more directly to that goal. We must see with utter clarity that there is the Aumakua standing ready to receive any and every prayer made – no matter what name is called upon. We must be certain that, if any other high entity needs to be called upon, the Aumakua will do the calling for us. We must realize that we must take steps to convince our Auhane and Aunihipili that we are square with the world from a non-hurt angle and that we actively deserve the help we ask for. The evidence tends to show that, while prayers are often answered with no thought taken to accumulate and supply the mana surcharge, or to build the clear thought-form-picture of what we desire, these things are very much a part of praying expertly. Then there is emotion to be roused. We already know so much more of Huna than we put to use.



Fire-Walking and Faith

October 15, 1951


For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



The quarterly HRA Report, What Price Fire-Walking, Measuring Akas, etc?, Childhood faith and belief in doctrines, How large can the aka cord or a radiation “ray” become?, Postscript on “Vitic”, Photographing thoughts and scenes connected with the past, Late news of Gregg, “The Future of America”




The quarterly report to the dozen or so HRAs needs to cover the findings of HRA Verne Cameron and their significance. All through the quarter, new information has been presented by way of the Bulletin. ROUND ROBIN and BSRA have carried additional accounts and Editor-Director, N. Meade Layne, (MA, FHF and HRA) has added the considerable weight of his opinion to the probable validity and great importance of the series of tests and measurements. With an instrument which I have called a horizontal-swing pendulum and which has also been called a water compass because it was invented to use in locating sites for wells, HRA Verne Cameron of Elsinore, California has been able to measure the radiations which come from objects, people, thought-forms and signatures – to mention only a part of the objects.


IN ADDITION, the QUARTER has seen a steady flow of new ideas throwing more light on Huna. (Any HRA interested in the details can be supplied with back Bulletins if interest and time for reading allows.)




Charles W. Kenn, HRA and FHF, our good friend who is rapidly becoming the recognized authority on the Hawaii of yesterday, and who gave us the book reporting on the Honolulu fire-walking tests some months ago, questions the experimental work of the summer. He writes, as of October 3rd, from Honolulu, “Your last Bulletin was interesting. But I still believe that it is not important that we find some logical reason to explain why things happen as they do in Huna. The very fact that they do happen is all that is necessary to know. The Polynesians tell the story of Maui, culture hero, who succeeded in accomplishing six deeds for the benefit of man, but with the seventh, in trying to find the secret of indefinite earthly life, he perished. This gives us a deep insight into the ways of thinking of these people, as well as the suggestion that they, too, realized that it is folly to inquire into the why of spiritual things. The Huna concept of immortality lies in the idea of ancestor worship, hoo`mana kupuna, that a descendant is only a continuation of ancestors, a germ of that spark within him was taken from all ancestors down the line, and the ceremony of oki piko – cutting the umbilical cord of the first born starting a new clan, lahui, is for the purpose of perpetuating that new line indefinitely through descendants in a straight line. The idea of measuring this or that so-called aka body seems rather far-fetched from where I sit. I presume that every man has his own ideas about certain things which appear to govern his actions more than what really is or is not basic Huna philosophy. Remember the story of the boy who took his father’s watch apart to see what made it tick, but found that the ticking had stopped and that he could not get the watch together again? Maui, in search of the secret of immortality (his seventh deed), entered the open mouth of the sleeping monster (moo) and went on into its insides to examine its heart. On his way out, having learned the secret, the moo awakened and closed its jaws, crushing Maui to death.”




HRA Kenn is on firm ground when he objects that the measuring of aka bodies of men and thoughts are not a part of basic Huna. In self-defense, I must make my position clear. Years ago, when I was trying to learn what na kahuna of many kinds and classes knew or had known, believed or had believed, and did or had done, I found myself up to the ears in the pieces of a jig-saw puzzle – mighty few of whose parts matched. While I learned after a fashion what rites were observed and what things were attempted and what were accomplished, I was not at all satisfied. I wanted to know WHY. I still want to know WHY. I am made that way. And, by the same token, I affirm that UNTIL one knows the hows and whys of any action of body or mind or energy, one is working more or less in the dark.


That was where I came in. I’m irresistibly urged to go on down and have a look at the heart to see what makes it tick – to get at the Secret. When and if I come up with that Secret, and if the jaws close on me, I will at least have followed the paths dictated by my particular cast of mind. I am not content at all to know the exact ritual and precise facts of the rite of cutting the umbilical cord of the first born. I want to know how those ancestors of ours got to be na Aumakua and WHY they should be worshiped. At this point in my long search – after thirty years – I still have not learned exactly how I should construct a thought-form cluster to make my prayer, or exactly how to generate and use the mana, which I am convinced that na kahuna used. If an instrument, be it a pendulum, a Biometer or HRA Cameron’s invention, will measure the size and shape of a thought-form cluster I make, and tell me how long it endures or where it goes or how to make it radiate more strongly – even if that isn’t basic Huna – I’m all for it. After all these years of sniffing around in the facts, beliefs and all-pervading superstitions of other men – most of whom have been dead for a very long time – I now want a few simple things which will WORK.


I know that this seems very much like the seventh deed of Maui, and I admit that some of the matters touched upon in our HRA studies are indeed far-fetched in their relation to what we accept as “basic Hunan – the Huna of almost no “whys” at all … nevertheless …




This quotation from Mark 9:24 describes the state of mental confusion of most of us. We accept some set of rites and beliefs, affirm our complete faith in their verity and in the fact that if we believe completely, we can get our prayers answered. But, even as the hopeful but fearful father in the New Testament story, we affirm and beg for help to confirm our belief – all in the same breath.




Faith has been derived for most of us from early Church training, teaching, contacts and personal observation and experience. As children, we have been encouraged to believe and to pray. Most of us learned very early in life that our prayers were seldom answered. We may have felt a great sadness because of this – or because we observed the prayers of our elders go unanswered. In any event, our forming minds received deep impressions of doubt which lasted down the years.


What renews and strengthens our greatly weakened belief?


Evidence? Is “seeing believing?” Yes to both, provided there has not been an emotional reaction in childhood or later to the lack of answers to our most earnest prayers – a response amounting to an emotional storm which left in its wake a series of fixed hurts and doubts, to say nothing of almost inevitable resentments. To get rid of these fixations or to hurdle them, requires far more than a single convincing piece of evidence showing that God is in His heaven and that He or His angels hear and answer prayer. Where a strong set of fixations exist, no amount of pounding with evidence will cause the slightest change. Ancient Huna and modern Psychology teach us this. Then how to ” … help thou my unbelief?” Will some Savior do it for us? Improbable at this late date. The only way we know to get rid of fixations is (1) to find them, and (2) to rationalize their cause and thus drain them off.


For a number of years I have advocated this method of approach…


I still advocate it. I am still busy using it myself. I have gone back into my early days to search for the origin of my personal fixed doubts. When I find such a source, it always is accompanied by the damning rationalization and complete and irrefutable proof that I first prayed, and that, as a result, secondly, I got no resultant answer. The instant I touch such a sore spot – unhealed for all the years – I am slapped in the face and across the heart by that old logic which is the blind behind which the emotional content of the fixation lurks. That is why, some years ago, I saw that, at least in the majority of cases, it was necessary to make a fresh start, to find the best possible set of beliefs, to accept them logically and emotionally, and to begin the slow work of rebuilding the crushed belief in a Higher Power, and faith in the possibility of an answer to prayer.


Armor against fresh frustration and the danger of awakening and strengthening the old fixed doubts lies, at least for me, in having in hand and ready for use at all times, a LOGICAL EXCUSE OR REASON by which to explain to myself WHY I made a prayer-action and WHY I got no results. Huna has been a godsend to me. It tells me (1) what I have to do, and do correctly, to make a successful prayer-action. It tells me the conditions that will or will not permit the proper action on my part – the limitations under which I must be willing to work. I must not hurt another. I must not have a guilt sense to prevent the Aunihipili from making the contact with the Aumakua and sending the mana, the carefully readied thought-structure of the condition desired, etc. (2) I must keep doubts from entering in as I make my picture of the desired conditions lest the structure contain the things I desire to avoid. I must water my prayer-plant in the Aumakua garden each day with the water of mana. I must not change my picture – pull up my plant to see if it is taking root. I must hold the faith unfalteringly, hour by hour, day by day, month by month, and, if the game is worth the candle, year by year. (3) I must make certain that I do not mention my prayer-action and the follow-up to someone who will curse the entire project with a sneer of scorn or word of doubt. This is to be avoided at all costs. Mental attitudes rub off of one of us on to another like soot and black contagion. The slightest whisper of doubt will hit us with trip hammer force, as powerful suggestion because old doubt fixations are so easy to revive. The need to “go into your closet to pray” is a very great need indeed. Nothing is so fragile as the thought-picture of the prayer, so easily shattered – or so brilliant with the light of Faith and that Love whose overshadowing we must come to know as Real beyond reality.


To the simple mind of an islander, a kahuna of yesterday, there was, I grant you, less need for the elaborate rationalization and complete understanding which are an utter necessity for me. He had not been treated to such large doses of a religion which had retained outer form but had lost its workable knowledge of both low and high magic. Perhaps, as a child, he had seen the prayer-actions made, the rituals gone through, careful step by careful step, and had seen the gods respond and the fire-walk made possible. Contrast such a proof – such a powerful physical stimulus – with the vague or even contradictory answers to prayer in Christian circles. Even a simple belief must be based on something, but a belief complexed by fixations resulting from repeated failures in demonstration cannot be rebuilt except on new and massive foundations of proof and repeated proof. I would that each of us could perform the rites and be given the proofs of fire-immunity before every major effort of prayer.


Lacking an ever-ready fire-walk for proof, to help my unbelief, I grasp at all straws.


My need is immediate, not a matter of tomorrow or something to talk to death or fritter away in speculation. I sit twice, or more often at times, each day in the TMHG ritual, and I have the burden on my heart and the uplift under my spirit, of the needs of those who work with me. Some of my friends are ill; a few are blind. Many are in trouble of one kind or another. Anything that will bolster up my faith and help my unbelief is priceless. If Verne Cameron can let me make a thought-picture of a vase on a shelf, then find it with his gadget and measure its size and outline its shape, tell me how long it remains there as a real structure, that helps me to know that Huna is right – my accepted belief – and that I can and do make forms by thinking, actual and substantial forms, even if of matter too fine to be seen by the eyes or felt by the hands. The same can be said of every bit [of] corroborative proof that there are thought-form-structures, that things do radiate a form of energy, that there is mana, that invisible cords do connect people, things and man with his Aumakua. Heaven knows that I have one answer to prayer after another and that hardly a day passes without the arrival of letters telling me that my HRA friends are getting definite answers to their prayers and to their TMHG prayers in which we work together as a “congregation” through telepathic aka thread contact. These proofs would be far more than sufficient for a simple and unhampered mind which remained a stranger to the doubt fixations I have known, but for me, such proofs need to be renewed as the offices on the altar – daily, yes, almost hourly. No, not basic Huna – but for me, basic necessity.


“I’ve known of the ‘WINGS’ for a good few years,” writes HRA Dorothea Frood of Ojai, California who has used her brand of metaphysical healing for years with much success – as is attested by the many letters of thanks in her possession. To her, the “wings” found by HRA Verne Cameron are not far-fetched. Nor, if I remember rightly, are they to a number of French students who have described clairvoyant sight of them. The etheric figures over the head of a living person have also been described by the French, one writer giving in his book several photographic reproductions of those or similar figures.


Ectoplasmic “rods” of many sizes and either visible or invisible, have been found by many investigators in the field of Psychic Science. These rods have been described as moving or flowing. Dr. Crawford was made famous in SPR circles for his findings in this respect. The rods or “rays” found by Mr. Cameron to extend from people, upward through the center hole in the over-the-head “doughnut” aka-aura-halo, may well be of aka or ectoplasm charged with mana, and the mana in movement, the thick tubes of similar nature which were found to extend from blessed objects – artificial ikons – and to lie in horizontal planes or later turn and go straight upward. A hot iron gives off “rays” which provide a similar energy tube extending straight out from a flat surface, as that of the bottom of a laundry iron. [One of these] “rays” was traced to the point where it fell on a plastered wall, and the spot traced with pencil to make a circle. Going to the other side of the wall, V.C. picked up the same ray, and traced the spot on that side of the wall where it emerged and went on its direct way. Later it was found by line measurements that both of the traced spots on the opposite sides of the wall were one exactly over the other. It is evident that there is a form of energy radiation still unknown to standard physics – the “dielectric” of Dr. Brunler’s hypothesis, perhaps. Eeman, in London, found a similar force in the human body and proved conclusively that it could be conducted either on copper wires or silk cords. HRA Dr. Westlake, also of England ,verified the tests.


THE RADIATIONS of the aka-aura-mana structures have been found by Mr. Cameron to come from objects in a variety of ray forms or shapes such as cones, cylinders, fans and the like as well as condensing at one or two points and giving off the typical cord which we can suppose connects the object with the ones who have made it into a form of ikon and who have a connection of aka cord established with it and perhaps with their Aumakua. (Often the cord goes straight upward as far as can be reached to trace its path.)

HRA Sherman G. Peticolas, P.E., profound student gifted with psychic ability, has been running tests for us in the matter of creating an ikon out of an oil painting or the radiations from his brain as seen by a psychic who is also an artist. The picture hangs on his wall and he has been laying on his hands, blessing and otherwise building it into a transformer center of the mana which flows from the Aunihipili to na Aumakua and return. From day to day, he tested the strength of the radiations from the picture, using the ZNO pendulum instrument made by HRA George Wallace (described not long ago in a Bulletin). He held the ZNO perpendicular and found that it was decidedly drawn toward the painting, swinging back and forth in its direction as long as it was in the range of the radiation aura. This aura increased in size and strength steadily from day to day. In a letter dated October 2nd, he reports that the aura has assumed an ovoid shape extending 150 feet in one direction and 90 feet in the other. As nearly as can be learned, the aura extends upward and downward in much the same way. It follows that thoughts are things and that mana is a thing. To act as a medium of a kind needed to contain both, aka substance or the invisible ectoplasm of Psychic Science is a necessary postulate.


“VITIC” energy, the theory of which is known to all old readers of ROUND ROBIN articles on the strange effect of holding a carbon stick in one hand and a strong magnet in the other, has also been subject to HRA Peticolas’ recent studies and experiments. He writes, as of October 4th, “With an Arnica Permanent Magnet in the left hand and a carbon rod in the right hand, I sat in a chair for an hour tonight in subdued light. I was able to see, clairvoyantly, streams or beams of what appeared as light or flames emanating from each finger of each hand. The streams were a little larger than the finger in diameter, and streamed up to the ceiling of my room. The color was brownish. The effect for me was beneficial, seeming to add to my strength and well-being. No nervousness (such as follow the experiment when made by the young son of Mr. Cameron). I did not need the ZNO to measure the streams of life and light as they were plainly visible. I was in a normal condition, no trance or subjective condition. The Vitic had a very beneficial and pleasing effect on my eyes, seeming to cool them. I shall continue the treatment as it makes me feel so well. I report this for what it may be worth.”


Comment: This report and the experiment is worth a great deal. If you will turn to page 127 of your Fodor ENCYCLOPEDIA OF PSYCHIC SCIENCE, under the heading “Emanations” you will see that two meters was given by Ochorowitz as the length of extension of the “rays” given off from the fingers of Stanislawa Tomczyk, powerful psychic, without the use of carbon or magnet. This may be taken as the limit under normal conditions. With the use of carbon rod and magnet, the rays reached the ceiling, showing at least a third or more increase in length. The color observed may also be peculiar to Vitic. Maxwell, (see page 126 of Dr. Fodor’s article), found that the emanation from moving and opposed finger tips, observed in darkness with success by over 300 people, appeared 9 out of ten times to be gray with red, yellow and blue seen but rarely. (Correction: the observations were made in daylight but against a background of black velvet.)


HRA Lewis C. Cornell of Poland Ind., R.R. 1, backs up the contention that thoughts do “rub off” on others. He writes as of October 3rd: “How is this for a case of instantaneous healing? The case was one of tonsillitis. An old woman whom I had relieved of arthritis about a year ago was standing by and gave a testimonial as to my having relieved her, and her talk acted better than any suggestion I could have made. I worked about five minutes, and in three hours the tonsillitis was gone. This experience indicates to me that if the healer is surrounded by actual believers, instantaneous healing is possible. It also indicates that the subconscious mind reaches out and picks up the thoughts of others and acts on them. It also proves that the conscious thoughts are THINGS whether voiced or not. Hence the belief and unbelief that we have to contend with in healing. A healer cannot relieve pain or effect a healing without the belief of the patient.”


How large can the aka cord or a radiation “ray” become?


HRA Cameron writes: (Of a visit to one time Catholic friends) “They brought out some things to be tested. One was a green scapular, worn to guard and to give protection and power, also to heal. Over it I found a great cone of force extending on about a 30 degree angle from it and flaring toward the ceiling. I then tested a rosary which P’s mother had used much of her life. It had a monster cylinder extending upward from it to the ceiling (perhaps much farther) and it measured a full 18 feet in diameter. Another rosary used for probably 50 years, was placed on the table. A vertical cylinder, starting from a hollow cone with its edges resting on the floor and its peak touching the rosary, extended straight up to the ceiling, possibly to Heaven, for all I know, and it was 26 feet across!”


Comment: Braided cord of aka threads reaching to the many Angels? To saints prayed to? To Jesus, Mary and God? To the Po`e Aumakua?





Since cutting the stencil on the “Vitic” experiment of HRA Feticolas, a card has come telling of still later findings. “Further experiments in subdued electric light with rod of carbon and magnet, hands outlined in yellow light which glowed, each individual finger sending out light and flame streamers of every color of the spectrum. Strong smell of ozone during the experiments. Strong stimulation of entire nervous system, believed to have healing and curative value. No nervousness resulting. I am sending Cigbo a finger light fire flame FUR to make his hair stand up. Me’oow! S.G.P.”


Comment: The smell of ozone is something often reported from the seance room when materialization or other physical phenomena appear or ectoplasm is being produced. It might, in this case, indicate a high tension mana or even electromagnetic energy being generated, discharged or set in motion. With the increase in the matter of light and color, it seems probable that either “George” learns by degrees to handle Vitic, or that the results of its use are something which build up in some way from day to day.




This has been reported in England by George de la Warr, a civil engineer who has been working with five other Oxford researchers on wave-like emanations from the human organism. In the August issue of THE HARBINGER OF LIGHT (HRA Rev. J.T. Huston, N.D., editor, $1.75 a year to USA, Box 64 A G.P.O. Adelaide, South Australia) there is an article on the subject from PREDICTION. I quote in part: “To photograph a scene in the past it was necessary to have measured the exact wave-length of the person concerned. This precludes for the present the possibility of photographing people who have died before the method of measuring their wave-lengths, which remain constant throughout life, was discovered. Mr. de la Warr last year projected on a screen, for the distinguished members of the Psychosomatic Research Association, who include a number of experts in radar, a photograph of his own wedding, which took place in 1928. The experts agreed that the plate on which it was taken was of a type known in that year, and that the photo could not possibly have been a copy of an earlier one. Mr. de la Warr further claims that it will be possible for his apparatus to photograph thoughts, and he is collaborating with Dr. Arnold Taylor, President of the Association, in this research.”


Comment: About fifty years ago Dr. Baraduc, in France, made the first tentative photographs of thoughts or images formed by the energy of thinking. At that time – and this seems still to hold true – there a psychic ingredient needed in all such photographic work. Dr. Ruth Drown, here in Hollywood, is another maker of “radionic” type instruments used for diagnosis and treatment in something after the Abrams method. Recently she showed me a box very like a small suitcase, in which was a simple radionics power tube which was lighted up for a few seconds and then shut off. This is supposed to supply energy which remains in the box for use. A drop of blood, to make the connection with the patient is placed on a blotter and a photographic film in a holder is introduced into the side of the box. After a time, the film is developed, and on it may appear images closely resembling x-ray pictures of the organs of the person whose blood was used for the contact (aka thread?).


It would seem that the operator must in some way control, with his or her thoughts, the selection of the scene or part or organ to be photographed in such ways. The nature of the radiations given off by the body, mind, blood or even a signature, is yet to be agreed upon by those who know most about it. When we remember that images have formed in gazing crystals and have been successfully seen by several people at the same time, also have been photographed, it is not too much out of the way to guess that with mechanical help in the form of radionics instead of the crystal ball – but with the psychic ingredient present, as of prime importance – similar scenes can be photographed by a direct contact with the plate and not via the image-lens route of ordinary photography. I suspect “George” of being a very good hand at recalling past scenes or at looking into an organ, then making a proper aka thought-picture of what is seen or remembered – so that the plate may be impressed with whatever form of energy is being used. What is your guess, if any?




Last week he made the most lucid replies to questions up to this time. He is slowly and steadily improving. That he is psychic, and that this may have been the cause of his trouble in the first place, is admitted. I have before me a letter from his mother in which she tells me that a close neighbor had a new piano and had been running scales during the time the food to be taken to Gregg was being assembled. When she arrived at the institution many miles away, and met Gregg, almost the first thing he said was, “Running scales….” As he had no way of knowing about the piano, telepathy must be the answer. HRA, his mother, asks me to extend her warmest thanks again to all who are working for Gregg through the TMHG and by direct telepathic treatment. Gregg, on his part should be able to pick up telepathically all thoughts of healing sent in his direction.


Na Aumakua are very kind. Sometimes I wonder if they can be kinder, more faithful and more loving than earth mothers – they are supposed to be all of that and more. Utterly trustworthy. No wonder it is difficult for a cramped, selfish, tight little Aunihipili-Auhane man on this level to open himself to the splendor of such a concept – such Light and such Radiance of Love. The road ahead seems almost too long and hard in such blinding light and when we consider how short a way we have come by now, however, each day we can take one little step ahead – and try not to slip back two – by Serving a little more, loving a little more unselfishly, by being more honest and trustworthy in our inner thoughts and outer actions. If the path seems long and hard, we have but to open the door to that Help that is always there for us if we but ask for it and remain willing to accept it, even if the terms are such that at the same time we must give up having things done for us in some certain way. I have found na Aumakua so much wiser and far-seeing than I am. The step from the brink of disaster into a seeming void, has always turned out to be a step away from danger into safety. “I shall fear no evil.”




HRA Irys Vorel of New York, (who invented the predictive card and chart set based on the Tarot and astrology mentioned some months ago in the Bulletin) has an article in CURRENT ASTROLOGY issue for October-November, assembling indications from the stars and elsewhere, to show what the immediate future of America and the world may hold. The period covered is until 1955. Whether her conclusions are right or wrong or partly both, remains to be seen, but to me it is the best article of its kind to come to my attention for years. Another article, this one in AMERICAN ASTROLOGY, was called to my attention. It argues that an atom bomb blasted the Tower of Babel.(!)




“Vitic” and the Invisible Bodies

November 1, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



The News at the Study, More About “Vitic”, Test for Invisible Overhead forms, Dr. Nandor Fodor’s new book is out — NEW APPROACHES TO DREAM INTERPRETATION


A SIMPLER ADDRESS has been adopted for your use in addressing your letters, cards or packages to me. However, in using it, be very sure you put in the 28, e.g. Hollywood 28, or the letter might go the rounds of the Hollywood postal substations. Hollywood is part of Los Angeles, and the Los Angeles 28, is still o.k. to use, but needs the notation “Hollywood Station” to make sure.




The book I am writing for my present living is getting on slowly. As you will have observed, my correspondence is very Quaker – “Yea and nay” variety. More extended correspondence comes when there are things important to our Huna studies and experiments that must be discussed. Some very interesting foreign mail of late bearing on the subjects of radionics, dowsing and general work with the pendulum.


THE “FUTURE OF AMERICA” article BY HRA Irys Vorel mentioned in the last Bulletin, may be obtained by writing directly to HARLE PUBLICATIONS, Suite 1904, 215 Fourth Ave., New York City, N.Y. and enclosing 24¢ in stamps, asking for a copy of CURRENT ASTROLOGY, Vol. 10 – No. 5. The issue was sold out on the news stands very early, HRA I.V. informs us.

MAGNET NAME CORRECTION was given the wrong name. Owing to my mistaken reading of a hand written sheet, I put it down as “Arnica.” It should be, “Alnico,” taken from the ingredients of the alloy, aluminum, nickel, cobalt, and iron. This remarkable alloy, in magnet form, holds 40 times its own weight of iron when fully energized. Good hardware stores carry them in two or more sizes.





[As] reported by HRA Sherman Peticolas, following up his report on experiments in the last Bulletin: It will be recalled that he found that by holding a stick of carbon in his right hand and a small, but powerful magnet in his left, he was able to get a very beneficial result. In answer to his letter, I described my own experiments in which I used an 8″ stick of 3/4″ diameter carbon and about a half pound of fragments from an Alnico magnet which had been a part of the magneto of a motor scooter. (Left with me for experimentation by HRA Verne Cameron.) On taking these up, I at once experienced a strange sensation of fullness in the chest and a difficulty in breathing – not at all comfortable or pleasant.


It developed that I was using far more of both magnet and carbon than Mr. Peticolas. He had been using one small magnet and a small carbon stick removed from a flashlight battery. He gave me the size of the magnet, approximately, and calculated for me the fact that a 2-1/4 inch piece of the carbon I was using would be almost exactly the size of that which he used. (He used four rods, each 2-1/4″ by 1/4″ which equals 2-1/4 inches cut from the 3/4 inch rod here at the Study.) After two weeks daily use of rods and magnets, HRA Peticolas is more certain than ever of the beneficial effect. I have had less time to experiment, but find the smaller magnet and carbon gives me a pleasing and stimulating effect.




1. The size of HRA Peticolas’ Alnico magnet as traced by him.

2. The size of the piece of same used by me.

3. Tracing of the cut-down stick of carbon used by me. (Note that it has a core of softer carbon.)


NOTE: Left-handed HRAs should hold magnet in the right hand and the carbon stick in the left. If the results seem unpleasant, reverse carbon and magnet and see if that causes a change.




I am not able to say who coined the word. It has also been called “Carbon Force,” and, like the “od” of Reichenbach, the “odic” of Sergeant Cox, and the mana of na kahuna, it is NOT electrical or magnetic energy as we know it. The chances seem small that the “Vitic” energy is closely akin to mana.


For the past few months I have been continuing to look into the matter of the forces which seem to be mana in one form or another, and which seem to move through the aka substance and also, under direction of the will, through cords of non-conductive materials such as silk or cotton (Eeman’s experiments, electronics instruments, map dowsing, etc.). Dr. Oscar Brunler, HRA, has given us the most detailed and complete theory to cover the facts as we find them in his concept of the “Di-electric form of energy.” All efforts to prove the existence of this force have been tripped up by insisting that it be made to react as does electricity or magnetism. It does act like either of these. The more I study, the more I am convinced that we are confronted by the aka-mana combination which is subject to a degree of control by the Aunihipili, or indirectly by the Auhane because it gives willed orders to the Aunihipili. The evidence of the facts which have been observed indicates that this strange form of energy moves through an almost perfect conducting medium which is supplied in our Huna postulate by the aka body or a cord or thread of aka substance.


To get back to the “Vitic,” which I’m inclined to think is a horse of a different color, but probably a very valuable one, once we come to understand it. I have had several letters asking for more details. As I have said in Bulletin 64, the best, and perhaps the only available collection of informative articles on the subject is to be found in HRA. Meade Layne’s 16 page mimeo booklet, VITIC (Send 50¢ to him, 3524 Adams Ave., San, Diego 16, Calif., for your copy. Let me give you a taste of the material from the first page:




“Brian Brown, in his book, DYNAMIC POWER THE INNER MIND, writes, ‘A great English scientist (A.E. Baines, who in 1921 wrote THE ORIGIN AND PROBLEM OF LIFE) said, ‘There are at least three things that mitigate against a continuance of vigorous life for prolonged periods. One is physical deterioration, as evidenced by, among other things, arteriosclerosis; another is the gradual failure of generation of nerve force, and a third a falling off in the production of the secretions of certain glands which vitalize the body and brain.


” ‘We have, then, to deal with the deficiencies, deficient nerve force and it may be deficient insulation – the latter with especial regard to the effective functioning of certain glands which may receive a normal supply of energy, but by reason of defective insulation, fail to retain or fully utilize it. Nor is that all. The impulses which stimulate and activate our glands pass from the brain through the secretory, and if they are not retained or utilized, fresh demands are made on the brain to replace the wastage.


” ‘First of all, we require a means of generating nerve force in order to be able to supply it. For years we have heard of a new force called Odic. It has been associated in the minds of most people with the occult, probably because no one has yet been able to demonstrate satisfactorily its nature, its value to humanity, or even to evolve it. The ancient Egyptians could do so, there is reason to believe, and but for the burning of the library of Alexandria, might have been disclosed before the Christian era. In the bygone days of Egypt’s greatness, scientific attainment was confined, or almost confined, to the priestly communities and they kept it from the outer and unlearned world under a veil of elaborate symbolism.


” ‘The most prominent statue, a painted limestone portrait, dates from about 3700 B.C. and is of a royal personage named An-Kheft-Ka, who is shown holding a rod in each hand, much in the manner that a runner holds corks. In my belief, as I have said, these rods were symbolic. The authorities at the British Museum had no information whatever in regard to them. Finally, it was found by accident in carbon, which will give out a certain amount of force which, experience has taught us, is not to be distinguished from nerve force…’ ”


Comment: The description of the energy fits what we know of mana almost exactly. It is explained later, by the same writer, that the use of the magnet and carbon rod caused a recharging by this force which lasted up to twelve hours. We have recharged with mana in the same way, but the charges dwindle to normal according to the use made of the surcharge. The prayer-action causes the largest surcharge to be used up in a few minutes, and we suppose that the gift of mana to na Aumakua has been the cause. Mental action takes much longer to use up the surcharge and physical action uses the force rapidly.


The cult of priestly secrecy in ancient Egypt reminds us strongly of that of na kahuna, but there seems to be no specific word for magnet or magnetism or carbon in the language of na kahuna. This, however, does not indicate that they might not have known of some force symbolized by the two small rods held by the ruler (who would also be of the priestly class in all probability). Loadstone could have been the early magnet and carbon in a natural state may have been used, as for instance, graphite.


The aura (or combined aka bodies of the Aunihipili and Auhane of Huna, together with a possible element of something resembling magnetic fields surrounding mana charges, to use Huna terms), was seen by Dr. Kilner and his friends, viewing human auras through his viewing screens, to be distorted by the approach of a magnet, to be attracted by a positive electrical charge and driven away by a negative charge.


In holding the small magnet and carbon rod in my hands while endeavoring to take on a mana surcharge in the usual way, I found that the usual pendulum test for the surcharge showed less than the normal charge. A surcharge accumulated in the regular way was at once almost neutralized upon taking up the carbon and magnet, or either one by itself.


It is evident that the holding of the magnet and carbon produces some change in the body or aura or both, but the indications seem to be that this does not create surplus mana as we know and use it. More work needs to be done along this line and reports are invited from HRAs who can and will run tests. I could have made mistakes in my tests and conclusions, it must be remembered.




HRA Verne Cameron repeats test for invisible overhead forms and reports that on this second test with his special instrument, he obtained different results as compared to those described in the Bulletin earlier. In the first tests, I was the one measured. He located a halo like a doughnut with a hole in the center, directly over my head, whether I stood or lay flat on my back. Above this stood an invisible, man-sized figure. He got to the roof of the Study, which is low and flat, and found the feet and legs of a second figure still higher. When I lay down on the walk, it was lowered by six feet and he could reach to the top of the head of the second figure. Like the first, it seemed to have a thick head of hair and a Dutch cut.


He repeated the tests at his home in Elsinore, Calif., where he stood on the roof of his house and was able to check for still more figures, using his son and daughter for the tests. This time he was surprised and intrigued to find only one figure above each young person, but above the boy’s figure there was found a short rod on the top of which was a ball shape a foot or so in diameter. Above the daughter’s one invisible figure he found not a ball, but a shape like an inverted cone.


Comment: This finding on the part of HRA Cameron is most exciting to the seasoned student of the facts and fantasies which we have come to call “The Occult.” I have the greatest confidence in the integrity of Mr. Cameron, knowing, as I do, that his curiosity is even greater than my own when it comes to the things he discovers with his instrument (plus his own trained dowsing ability and the skill which it has taken over 26 years to acquire). When he told me, at our first meeting last summer, that he had discovered the halo above the head, a cord running upward through the hole in its center, and an invisible form above that, I sat up and took notice. I was of the opinion that the Auhane and Aunihipili lived together in the physical body, their aka bodies interblended more or less. The figure could not, I argued, be that of the aka of the Auhane, but, if it were not, could it be that of the dual Aumakua? This (see page 4, Bulletin 64 for the account of the tests we made together) I considered even less possible in the light of what we learn from Huna and many other sources. But, when two of the invisibles were located one above the other over my head, I was faced with the necessity of setting aside all I had come to believe and starting anew, or guessing that the figure immediately over my head must be the aka body of the Auhane, and that it remained there, keeping contact with the body and Aunihipili through the head region. That left me but one answer for the second figure. If it were not the aka of the Aumakua, then I had nothing in my files of information to match it.


I remembered, when Mr. Cameron reported his failure to find a second invisible above the heads of his son and daughter, that, at the time he had climbed to the top of my Study to explore high above my head (rested on the sidewalk), that I had made a short prayer to the Aumakua to assist in the exploration. So, belatedly, I am wondering whether I called down the Aumakua of myself so that it filled its aka and stood above the first figure. I still do not know whether or not the second figure can always be located above my head, prayer or no prayer.


The alternative is to accept tentatively, the very old belief that can be traced back to the Greeks and Hindus, that a “spiritual body” or vehicle for the “spiritual self” must be developed by each man and woman through a period of regular recognition of its existence, and regular efforts to help build for it an invisible body.


Is it possible that I have, after these many years, unknowingly done the things that have caused such a vehicle for the Aumakua to take form? Is it possible that the lad and his sister have as yet made but the beginning of building such a vehicle, resulting in the ball and inverted cone structures where, in my case, a full figure was traced? That great student of the New Testament and Greek mythology, James Morgan Pryse, in his monumental book THE RESTORED NEW TESTAMENT, saw as the greatest mystery in the Apocalypse, the fact that such a vehicle – the “Solar Body” – had to be created by the actions of the man. Let me quote from page six of the general introduction.


“For the esotericist understands that true self-knowledge can be obtained only through self-development in the highest possible sense of the term, a development which begins with introspection and the awakening of creative and regenerative forces which now slumber in man’s inner protoplasmic nature, like the vivific potency of the ovum, and which, when roused into activity, transforms him ultimately into a divine being bodied in a deathless ethereal form of ineffable beauty. The process of transcendental self-conquest, the giving birth to oneself as a spiritual being, evolving from the concealed essence of one’s own embryonic nature a self-luminous immortal body, is the sole subject-matter of the Apocalypse, as it is also the great theme of the Iesous-mythos.”


In the religions of India, the idea of building a “Solar Body” was stressed in a few cults. In borrowing it, we have often added to the general idea, so that it became one in which the individual had to “rouse the serpent fires” (but was sternly warned of the danger of trying to do so) in order to obtain “enlightenment,” and, in some cults, create the vehicle in which the Aumakua could begin at last to function as a part of the enlightened man. A period of eighteen months for the gestation of this spiritual body was even mentioned, which shows how literally the dogma came to be accepted in a physical sense. It would seem that a simpler concept would be one in which the man comes (1) to recognize the existence of the Aumakua, and (2) sets about making a regular daily effort to learn to work with it in all matters of good living. The Huna addition to the doctrine changes the “serpent fires” to a simple and not-at-all dangerous or difficult matter of generating a surcharge of mana, contacting the Aumakua, offering the mana as a sacrifice which is the just due of the Aumakua, and empowering the Aumakua in that way to play a part in shaping our lives, in healing, and in giving guidance and protection. The extravagance of the idea of na Aunihipili giving birth to a vehicle for the Aumakua, is something long outgrown. The other great extravagance which ran beside the first was the belief in regeneration – a regeneration to be obtained by living a very difficult and abnormal life of sex repression. Na kahuna believed in normal living in all things, if I understand their lore correctly.




I would say, in the same way that we learn to do almost everything else. By deciding on a plan of training, then by following through with it faithfully. Daily prayer-actions, daily or hourly presentation of offerings of mana to empower the Aumakua, and daily practice at making the mental pictures of what conditions we wish the Aumakua to help us materialize, in health, wealth or circumstances. The twice a day TMHG work seems ideal for this work of learning and developing. The mental and spiritual muscles grow steadily stronger. Faith increases. Contact becomes more and more complete and automatic.


In the New Testament we come upon a parable which uses a symbol idea straight from na kahuna. They pictured the mana rising like water in the body and overflowing as it was sent to naAumakua. The symbol of overflowing was often that of the rising of yeast in fermentation. It would seem that there were Huna origins for the parable of the woman who took a certain amount of yeast (the offering of the mana surcharge) and mixed it with THREE measures of meal. We may well ask whether or not the secret in this parable was the fact that the thing that “rose” had to be sufficient to provide for the third or Aumakua? The traces of Huna in other ancient religions are good proof of their similarity of origin.


THE SPIRIT COMMUNICATORS of HRA H. Wagner agree with HRA Charles W. Kenn. A letter dated October 15th from my good friend and learned critic, HRA H.M. Wagner, of Florida, says in part, “Charles Kenn has my full support. He states, in part at least, what our communicators have told us. I will pass on some of it, but not all at this time as I must try the effect of the milder remarks first.


“In the first place, the theory of Huna is important only historically. Interesting as an example of minds in the childhood stages of dealing with the abstract things, but of no value at all for the present. Divorce the practice of Huna from the very fantastic – even if interesting – notions the old boys developed to explain to their largely untutored minds what they did. Max carries his philosophical hair-splitting far beyond its validity. Huna cannot now be restored as it was because of the vital factors which made success of na kahuna possible – factors now lacking which cannot, as far as we can discover, be restored. The way of life of the Polynesians gave them far more spiritual ability than can be found among groups of any size now, and their force, power or whatever you want to call it – none of the words are good, but using the word ‘mana’ does not do it any better – added to na kahuna and their directing spirits (ability to?) allow them to do more than can, as a rule, be demonstrated (now?). In short, na kahuna were highly developed spirit mediums acting under circumstances that probably cannot be again manifested.


“All the miracles of na kahuna can be duplicated and have been by many in the past, even in remote antiquity, who had no connection with Huna in any of its works. But the ‘powerhouse’ is no longer here.”


Comment: The answers given in defense of my personal position in Bulletin 64 still hold in the matter of the above objections. In addition, we are faced here with the matter of whether the spirit communicators’ opinions are of any more weight than those of our good friend ,HRA Wagner, who has spent many years in the study of psychism and spirit communications. In my thirty years of Huna investigation, I have conversed with many spirits through different mediums, also had distant friends ask questions, as in the case of Mark Probert and some gifted English friends. The strange thing about it is that not one of the many spirits considered a single one of the ten elements in Huna of the slightest importance. More than that, not one of them seemed either willing or able to grasp the meaning of the ten elements. This, unavoidably, applies to those several of the Huna elements accepted by modern psychology, these being the conscious and subconscious, the complex and the part it plays, and some form of nervous energy. For some reason – far be it from me to understand – the spirits will have almost none of the subconscious or the fixation or the need of finding and draining off the fixations. None of them that I have conversed with know anything about the Aumakua beyond fuzzy speculative information that holds no water and is impractical in the seance or out of it.


Na kahuna were of 52 classes, so Charles Kenn decides, and so far as I know, only two in this large group were mediums. Most of them had a scornful distrust of spirits and refused to let them take over their bodies to work through. They preferred to stand on their own feet, use the intelligence they possessed, and do their work – a large part of which was to find fixations and drain them off – a step which I have never heard of being taken by any spirit trying to heal through a medium.


We have seen many centuries of communication with the spirits, supposedly of various degrees of evolution, from the ones who spoke out of a burning bush to the most modern ones using direct voice out of thin air. If the teachings thus received are compared, it will soon become evident – as it became evident to me long ago – that spirits have no more agreement as to what may be basic facts than the living, if as much. The reincarnationists will have none of those who preach one life and after that the Judgment. Heaven knows that I would be as pleased as the next one to come upon a spirit or even a living “Master” who had all the answers, or even a part of them, and who could show that the answers were correct and workable in so far as they could be applied to why we are ill, and how we are to be cured.


Like the spirit communicators, the living often grow impatient with opinions which conflict with their own. I freely admit that I am well-tarred with the same brush. If a thing looks to my longing eyes as if it might contain a tiny bit of new, valid and perhaps workable information, I desire greatly that my friends should share with me the “pearl of great price” that I feel I just MAY have come upon. Nor does it help, when my friends cry “Fie!” to mutter in my beard about casting pearls before swine. My friends may know pearls far better than I ever will. In any event, there is one thing I dare NOT do, and that is to close my mind to new material or to the opinions of others. Blessed be the “Mature Mind,” and if we are to grow toward one, we must keep opening instead of closing. We must avoid letting our ideas become set and fixed if we are to have a part in world progress of thought. In a later Bulletin – or in several of them, I will take up with you the findings of “Betty,” the wife of Stewart Edward White, who reversed the process of letting the spirits use her, but left her body and ranged far and wide in the realms of spirits, learning all she could and bringing back what she learned. She came close to discovering the whole of Huna, and for my money, gave us the most practical approach to a clear understanding of the unseen that has been given in modern times. Perhaps this was possible because she did not die and carry fixed beliefs across with her to freeze her opinions fast. She talked with many “invisibles” and questioned them, but she accepted nothing as the final truth.


She listened, considered, and decided for herself what seemed to make sense and what did not. Of course, some of us in HRA do not believe in spirits. They will be bored, but most of them will try to be tolerant while we sort and search in the hope of learning something useful and practical in the life we are very sure about.




It is titled NEW APPROACHES TO DREAM INTERPRETATION, is published by Citadel Press, costs $5, and may be had autographed from HRA Dr. Nandor Fodor, Park Central Hotel, 7th Ave. at 56th St., New York City, N.Y. It is filled with discussions of dreams met in his practice through his patients, and the dream symbols and significance in finding fixations or psychic injuries and correcting them. I have found it most entertaining reading as well as most instructive. Dr. Fodor continues steadily to break ground in his chosen field, and his gift of writing makes for ease in reading and understanding. I am always amazed at the ground he covers in a single chapter.



Dear Aunties and Uncles and Fellow Sprinters:

Thanks to your generosity in encrosing estra stamps, dimes and even sometimes millyons of dollases, I have been able to buy us sprinters (First, second and third class), some very estra fine new second paw types. All of you who helped got from ME a Sir-tuffy-cut to show that you are sprinters same as me. And all of you will get a sprinted brithday presink, come about Febby Frist, if that atem bum doesn’t blow up me and my type and my toy sprintink press – and IF I can get boss to find time someplace to help me a little (and wash the sprinting press ink off of it.) ALSO: I got to announce sadly that I gota eut out the dead wood from our list again. If you haven’t been heard from for six months, and if you don’t happen to get the next Bullington, you’ll know why. Also, I got to announce that IF any of you go away and do not sighn a card for Mr. Post Office on the line that says “Also forward third class post” (for which you gota pay estra postage), the Bullington just comes back to me and you are LOST! This month I lost two Uncles and three Aunties already this way. And maybe they’ll never know why – and maybe will think to their dying day that Cigbo stopped loving them

Love and purrrrs,





Using the Magnet & Carbon, Measuring Auras

November 15, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



More about the use of the magnet and carbon with instructions for testing “Vitic” force. Discussion of the Eeman Circuit to re-establish the normal flows of bodily electricity (our mana). HRA Verne Cameron: his Cones for collecting and strengthening radiations and the invisible figures he’s found above the human head. Presentation of Rev. Jessie Curl and her psychic healing ability.




THE BOOK which I have been writing on for the past six months as a means of making a living, has been completed, but, for unforeseen reasons, will probably NOT BE PUBLISHED. I wish to express my deep appreciation to all of you who kindly asked me in advance to reserve a copy for you. Should plans change later, and the book be printed, I will announce it.


HRA Dr. Nandor Fodor offers consolation for all HRA book worms, however, in a letter just in. Any of you who like to buy new books bearing on the mysteries and puzzles of the submerged part of our consciousness, may have a copy of his book, THE SEARCH FOR THE BELOVED for $3, or, as a combination offer, with the NEW APPROACHES TO DREAM INTERPRETATION, for $7. Add 12¢ postage for each book and tell Dr. Fodor to whom you wish him to inscribe the books. His address is, The Park Central Hotel, 7th Ave. at 56th St., New York, N.Y. Both books have been reviewed in the Bulletin, and either one is a delight to one with a love of the newest information on the psychological puzzle of the subliminal. Dr. Fodor deserves warm thanks for making it possible for the HRAs to get his books at special prices through him. (By the way, if any of you have a copy of his ENCYCLOPEDIA OF PSYCHIC SCIENCE from which you could be coaxed to part, will you let me know, and set your price? Two HRAs desire very much to get copies. Last quotation on them was $15, only there weren’t any.)


HRA Elsa Barker, writer, student and most penetrating judge of the materials of our field of search and research, writes from New York to call attention to a page (Pg. 11) of statements from Dr. Fodor which cover much new ground in a few lines. I was also struck with them and made to pause and ponder when reading the copy kindly sent for review. I quote: (From NEW APPROACHES TO DREAM INTERPRETATION)


“These are samples of the endless ways in which dreams may represent the ordeal of our arrival into this world. Sometimes the dream is so precise that one can reconstruct the story of a delivery of which the dreamer has no conscious knowledge. A regressive fantasy is not necessarily the right explanation. But could the facts be recorded in the mind of a newborn child?


“The question is bewildering because we know little of unconscious mental processes and only grudgingly admit that such processes exist. We must make the admission because every successful psychoanalytic integration speaks of some principality or power which has control over the TOTAL content of the unconscious. Without such power, the concept of the unconscious ‘mind’ is meaningless, as ‘mind’ involves the ability to comprehend and organize. It is also evident that the integration of a personality is more dependent on unconscious than on conscious cooperation. Something in the patient’s mind must desire ‘becoming whole’ and must see to it that the proper time and the right material should come forth in dreams and associations. We may call this principle the integrative design, the soul or the higher self; the name does not matter.


“I prefer to call it the organismic mind. Before birth, whatever faculties the organismic mind possesses, are turned inward. From the moment of birth they are turned outward.” (Underlines are mine. M.F.L.)




From HRA Dr. Oscar Brunler – He has carried out experiments with the “VITIC” and has found that the magnet along with the carbon give beneficial results very often. He also has found the use of the magnet generally beneficial when used without the carbon. However, he gives this warning. The magnet should be tested with a pendulum to determine which pole of the magnet is the one to press the ball of the right thumb against during the holding period.


INSTRUCTIONS: Lay the magnet on the table. Place the right hand so that the ball of the thumb, not the tip, is opposite one pole or leg of the magnet at a distance of about four inches. Now, hold the pendulum so that it swings in the space between magnet pole and ball of right thumb. (Pendulum being held with the left hand – or reverse for left-handed HRAs.) If the pendulum swings back and forth between thumb and magnet pole being tested, that is the right pole over which to place the thumb ball flatly (leaving the other pole untouched). If it is the wrong pole, the pendulum will not swing in any direction.


Dr. Brunler, in his experiments when first testing “Vitic” force, discovered that by holding the thumb over the wrong pole, it caused severe nerve reactions – in his own case a sharp sciatica in the right leg lasting for four days. This led to the pendulum test, and with the correct pole used, the results were stimulating and beneficial. It is to be taken for granted that each person should test to find out what gives the best results for himself – size of magnet or magnet and stick of carbon, length of time held and any other variation, such as ball of thumb over the proper pole, or other bodily application to the pole. (The horseshoe type of magnet is held by Dr. Brunler with the ends up, lightly grasped with his fingers in his palm so that his thumb can be applied to the correct pole – held nearest the thumb – and the other pole be left uncovered and pointed upward. A straight bar or fragment magnet could be held with the right pole upward and the wrong one downward.)


We have no definite idea of what the magnet and carbon do to the body or to the mana or vital force. The iron in the blood does not respond to magnetism, so we learn. Something, however, seems to happen. I find that I begin to breathe more deeply and that I seem refreshed after two minutes. Longer holding seems, with me, to make no additions to the beneficial effects in my case. It will be noted that HRA Verne Cameron found that a 20 minute holding caused him to lose for a time his ability to sense underground water flows. His 12 year old son became nervous after a similar period of holding. In both cases, magnets were of the bar (fragment of junked magneto magnets) type and the wrong poles may have been used, or the wrong sizes and time periods. Rough drawings may clear the matter of poles:



- End of horseshoes magnet or one pole of bar magnet

- Correct direction of the pendulum swing when the right pole of the magnet is found.

- Thumb position




THE PRICE OF THE BOOKLET ON VITIC was given as half of what it should have been. This owing to my having before me an early and incomplete copy of the booklet. When sending to HRA Meade Layne (see address in Bul. 65), send a dollar and postage for the new and larger booklet. ($1.08.) If you are missing the treat of having the B.S.R.A. releases and the ROUND ROBIN magazine, ask about them, or send $5 for the combination subscription and a list of the many valuable mimeo booklets. You may have lost the address, so I’ll give it again. Meade Layne Publications, 352k Adams Ave., San Diego 16, Calif.




The Eeman Circuit, which is described in the works of an English experimenter, L. Eeman, is the subject of much discussion in radionics circles these days. Some HRAs are trying out the circuits and are having a variety of results, some not as good as had been expected. The circuit is made by fastening six feet of insulated copper wire to a copper or brass handle on one end and to copper wire or meshed strands as in the “Choreboy” pot cleaners after they are made flat. Two of these outfits are used. One is placed under the base of the spine of a person lying on his back (the screen wire or choreboy end). The wire with the handle to be gripped in the left hand, is brought out from the screen and held in the left hand (or reversed to go in the right to test the different reactions). The second screen is placed under the head and the wire brought out so its handle can be held in the right hand. This is the “Relaxing Circuit,” if I remember rightly (my copy of the Eeman book is out on loan), and is supposed to help one sleep better and to benefit generally.


Eeman has done much work testing similar circuits. The idea is that the bodily electricity (our mana) will be picked up by the screens and caused to flow along the wires to the hands so that changes in the normal flow are brought about. The supposition is that natural flows may have been changed in some way. This is akin to the magnet and carbon experiments, and I wish to pass on here a warning that some people may pick up too much copper for their good from the flow, which seems to carry with it metals and drugs placed in the circuit. In a recent case in which zinc poisoning was diagnosed, it was traced back to the use of white adhesive tape containing zinc oxide. This tape was used to cover the ends of ragged screen sheets and also the wires at the handle ends. There is a difference of opinion as to whether or not the mana force will flow as well along silk cords, as it appears to do in the Brunler-Bovis Biometer. My own thought on the matter is that the aka thread is the real conductor, or the aka body of the individual, and that the mana flows on the aka substance in direct response to the will of the Aunihipili, who in turn may be acting under instructions from the Auhane. Much advanced experimental work is now going on in England with the “electronics” type of instruments used for diagnosis, for treating, and for many other purposes. It looks very much as if we were closing in very rapidly on much new and very enlightening information in this corner of the field.




[These] also belong in the forefront of investigations in this part of the field because he collects a force unknown to physics and which can be measured only by his dowsing instrument at this time.


This is a fascinating story in itself. Mr. Cameron was trying to find a way to collect and strengthen the radiations which dowsers sense coming up from underground water flows when locating wells. He wondered if wire coils would gather and intensify or focus the radiations, and made up circles and cones and coils. None did the work of picking up the water radiations as he had hoped, but in testing them with his dowsing instrument he was surprised to find that they picked up a force which seemed to come out of the air.


Unlike a cone which would reflect light or which would act as an amplifier of sound – sending light or sound from the large end of the cone – he found that the large end pulled in the force and condensed it into a beam of force about an inch in diameter, and which was projected in a straight line from the opposite side of the cone, from the point. This beam was so increased in strength by being condensed in the cone that it shot out in a strong, straight line that could be traced for as much as half a mile (as in his one major test), apparently with the force undiminished.


The beam was found to follow a copper wire attached to the tip of the cone, and that several cones could be hooked up in a string with wire, then the beam led off along a wire for test purposes. In one test (hoping that the beam would make plants grow faster and better) the wire was buried a few inches under the ground in the soil of his garden. A package of radish seeds was halved and part planted in a row over the wire, the other part in a similar row ten feet away from the wire. The seeds over the wire hardly grew enough to make a showing, but those at a distance came up thickly and grew in the regular way. Water and other conditions were kept the same for both rows.


Following this lead, Mr. Cameron tried applying the end of the wire to his arm to see if it might kill out a trichina infection in the muscle (an unfortunate condition with which he had been contending with not too much success). By experimenting, he found that if the wire was held pointed down against the skin over the trichina pocket for 20 minutes, it killed the infection but not the living tissues of his arm.


The most force is collected when the cones are connected. His present test set contains three cones made up of aluminum sheet material with a wire-hitching post in the point of each. The cones are about 22 feet across and pitched to fit the angle of a carpenter’s square on the outside. They pick up the force best when hung by the edge at a distance of over 6 feet from the ground. Here is a rough sketch of how three of them are hooked up in a try for a “cyclotron effect.”


Cones hung around an imaginary tree and beam shooting out in a straight line from end of wires. Note wires connecting cones from inside of one cone tip to outside of the next.


This set of cones was nested and being carried in Mr. Cameron’s car recently. He found his back so hot he thought the seat was on fire, but investigation showed only the cone points aimed at his back. The position of the cones was changed and the sensation of heat vanished. No harm was felt as a result of the happening. Eventually, when/if/ever we have our great HRA laboratory, experimental work will be done to see what can be done with this force. Meantime, Mr. Cameron carries on energetically in what spare time he can find. Last week he drove to the city to be with me and carry on more tests of the invisible shapes and figures above the head. This is what happened:




The fantastic becomes more and more fantastic in this investigative angle. Expecting Mr. Cameron, I invited HRA Mrs. D.D. to come over so that we might test her for figures above the head. She is a very much experienced searcher and student, of mature years, and one who should have all possible development of figures by now over her head.


An extension ladder 28 feet long was put to use to get Mr. Cameron high enough to feel around in the air above heads to see what might be found at the highest level. He climbed the ladder by degrees, testing as he went. The usual halo with the center hole was found above my head, a cord leading up to the first figure, which stood about three feet above the halo and which was about the size of my physical body. From its head rose an invisible cord, and, without a second halo, it opened out into the second figure, again the size of the body.


After carefully outlining the second figure with his instrument, which swings away from the invisible figure as it is about to touch any part of it, Mr. Cameron found a cord leading upward from the head, but was unable to follow it. He had already left the top of the ladder and had mounted to the top of the brick chimney. I laid myself out flat on the lawn at the base of the chimney, reducing the height of the figures in the air by six feet, and the investigation continued (to the evident surprise of those passing on the busy street – mostly in cars and buses). Above the head of the second figure, the cord lifted about three feet and ended in a ball about 2 feet in diameter. Something seemed to be fastened to the north side of the ball, and, after much feeling around with the instrument, it was found to be something about 18 inches wide and about 4 inches thick, which fell like a curtain, unevenly, down to the level of the top figure’s shoulders. What it was, neither Mr. Cameron nor I can guess, unless it is some new growth or flow of force in a static position. Above the ball there was NO CORD – nothing. Considerable time was spent to make sure of this. No aka thread or cord leading “up” was found – no trace. We speculated that such a cord reaching to the Aumakua might only appear and come into active use during prayer-actions. Perhaps later we can test this angle.


HRA Mrs. D.D. was next tested, and also found to have two figures over her head, but owing to the difficulty of having a lovely and dignified lady stretched out on the browning grass, and to the fact that Mr. Cameron was getting psychically tired and did not feel equal to mounting the chimney again and balancing himself on it, we were not able to find out what might replace the ball and curtain of my test for Mrs. D.D. As it was growing late, tests on other members of my family were put off.


Mr. Cameron sketched for me the figures as he found them for me, his daughter and his son. I will try to give an idea of them.


Figures outlined above heads by HRA Verne Cameron with his dowsing Instrument

#1 is his son, Larry, 12, who had wing nubs and a halo, but no figures except the 2 foot ball

#2 is his daughter, Estrella, 24, with larger wings, a halo and one figure of the the size and outline of her body. No second figure, but an inverted cone

#3 is MFL, 61, with long wings, halo, two figures, 2 foot ball at top, and curtain falling from north side of ball. HRA Mrs. D.D. 65, had same figures as far as measured to top of head of her second figure.










Huna Research Associates will remember that in recent Bulletins I have told of Rev. Jessie Curl, the English housewife who accidentally discovered that she was highly psychic. She first developed the ability to contact the spirits and to give messages at Spiritualistic Church meetings. Her clairvoyance increased. She traveled to Australia and India, and spent some months in Canada and U.S.A. On one of her voyages she stopped in Samoa, and while there became psychically aware that she had attracted to her the spirit of a Samoan chief who was also by way of being a kahuna of parts, and whose name she got as “Hula.” Later this was corrected to H00`la, meaning “To heal” (“Cause light”) (Pronounced Hoo-la, as if each “o” was long, and la as lah.)


When she left Pago Pago, Hoo`la went along. He contended for first place with her as spirit guide with a Hindu and a Tibetan, managing soon to replace them rather completely and to cause a change from simple clairvoyance and message work to healing. He often took over when she was in the trance condition, and, little by little, he induced her to use healing methods of his choice.


In London, a famous artist who sees psychically and draws portraits of spirit guides, invited Rev. Curl to have a picture done of the Tibetan guide. At the sitting, Hoo`la took over her body, set up a clamor, ousted the other spirit, grabbed crayon, and began drawing the picture himself. The artist agreed to portray him, was given back the crayon, and there resulted a remarkable head, massive and square, typically Samoan, grim and still kindly.


Hoo`la soon demonstrated great healing ability, working through Rev. Curl. He impressed on her the need of breaking down the conditions in the aura (aka body) of the patient with passes of her right hand – passes of a fluttering and rapid scattering motion – while putting the healing force into the sick part by pointing her left hand directly at it. She was able to locate the sick parts psychically, say what caused the trouble in most cases, and to bring about a complete and permanent healing in a large part of the cases in either three or six or nine treatments. (Treatments ran in multiples of three for some unknown reason.)


The healing power demonstrated, the urge to travel and heal became strong. In order to do this work, she accepted ordination as a Spiritualist minister from the hands of good friends, and her work and travels began in earnest. Having no knowledge of the lore of na kahuna, she still came to understand that contacts had to be established with her patients and a form of healing energy transferred with the held intention of healing. Once the contact (aka thread?) had been established, the healing continued steadily, even after the treatments had stopped, until a complete healing was brought about. She came to stand on a platform, point to someone in the audience (sometimes with her elbow) and make a contact along which she could send the force, often causing immediate freedom from pain and healing. Not knowing what else to call this force, she thought of it as beamed cosmic force. (High level of mana?)


Not long ago, and quite by chance, she became acquainted with an exceptionally well-informed and able student, HRA T.C.R., who at once recognized in what she did all the earmarks of Huna being put to use in various ways short of the release of fixations of an obscure and major nature. He introduced Rev. Curl to Huna, gave her a copy of my book, and set her right on a number of matters. Very shortly, the name Hoo`la came as a correction of what she got as Hula. Letters were exchanged with me, and as her present tour continued on the West Coast, from Vancouver, Seattle and Portland, I received letter after letter from those whom she healed, giving me the details of their own cases and those of their friends. The proofs soon became most impressive.


Last week Rev. Curl and her husband, David Curl (a lesser healer and fine man), came to Los Angeles. I watched her work at a small church, accepted her invitation to tell her audience a little of the background of Huna lore, and had the opportunity to become better acquainted.


I would say that her healing ministrations rank with those of the famous Harry Edwards of England. She seems seldom to fail to give some relief in one treatment lasting hardly more than a minute or two, and often remarkable results are obtained so rapidly that they may properly be classed as instant healings. Goiters vanish, hearing and often sight return. There is hardly any condition that can be mentioned that she has not healed. This afternoon (as I cut this stencil) three HRAs, sitting within eight feet of where she stood and patients came to be treated, watched with great care in order to be able to report to me what they observed.


Two cases were outstanding. One was that of a young woman just out of [the] hospital after [a] bad auto accident injuries. One leg was a half inch short and she limped badly. The treatment with the passes and giving of healing force began. The girl suddenly said she could feel her injured leg stretching. In a few moments she was walking normally and a test showed both legs the same length. A second case was that of a woman so stiffened in spine and hips that she had not been able to tie her own shoes for some years. She was able to tie them at the end of the treatment and to pick up things from the floor. Then there was the neck with a “kink” in it so that it could not be moved, but which moved freely in all directions immediately upon treatment. Treatment of facial conditions for a woman on whose cheek was a large red birthmark, resulted in the slow fading of the birthmark as treatment progressed. It was noticed by all three HRAs, who could hardly believe their eyes. After the return of the patient to her seat, the mark slowly appeared again. Much impressed, the observers asked Rev. Curl about it after the meeting. She said that this often happened, and that often, after disappearing for the third time after the third treatment, it did not return. One HRA said, “Rev. Curl stood there with face like an angel pouring out love and healing.”


Earlier, on Saturday evening, it was my privilege to spend the evening with the Curls and hear all about their experiences. Rev. Curl allowed Hoo`la to take control after dinner, and to put me through a strange ritual which I take to be some form of ordination in which he made me an adopted son, then attached to me an aka cord to allow lasting contact with him. A number of Polynesian words were repeated over and over carefully so they could be taken down and translated later via the Hawaiian. There were a number of most unexpected things done, and a journey through our house made with me in tow until a copy of SSBM was located. It was opened and handed to me with every evidence of pleasure and with some urgency. The last paragraph on page 369 was indicated. Read it and share my condition of being impressed and surprised. Prophetic? MFL




Moods & Prayer

December 1, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.



Is there a best time to make the prayer-action? Moods and prayer-action, good days and bad days. Communication from Rev. Jessie Curl’s spirit friend, Hoo`la about rising to the light. More on HRA Cameron’s Aurometer. Book: John Hilliard’s The Metatron Theory.




We have been making Huna studies and have been carrying on experiments now for some time in order to learn HOW to make a prayer-action most effectively. We have come upon many most significant things, such as the need for building up a good mana surcharge, of making contact with na Aumakua, and presenting the pictures of desired conditions on the flow of the mana which we offer as the true form of sacrifice – the thing in all sacrifices that can matter. Now comes the question of whether one time is better than another in which to pray in the Huna fashion or in any other way, be it by rote, by ritual or by surreptitiously reaching into a pocket to rub a rabbit’s foot.


“Psychiatrist Says Moon Affects Human Emotions” is the heading of an article sent in by an HRA recently under a place line of Duke University. Last May, Dr. Leonard J. Ravitz of Duke, made a study of 11 men and six women from the school’s student body to see whether the highly sensitive micro-voltmeter would register differences in electrical readings from day to day. Earlier, this doctor had found that all living things had mixed and complex electrical circuits. At Yale, trees and mice had been successfully measured in this respect. The sensitive instruments measure the differences (says the article writer) between the voltages of the head and chest. The moods and personal problems of the students were carefully noted and “variations in electrical voltage showed a cyclical pattern – a pattern duplicated according to the phases of the moon. During the full and new moon, voltage readings were either very high or very low.”


So, some of the things which were tossed into the trash pile as superstition are now being re-examined by a very few hardy souls. The effect of the moon on sick minds has seldom been denied except by those who did not take the trouble to inform themselves. While, in my opinion, Astrology is less valuable as a predictive tool than is claimed by most of its exponents, I have little personal doubt that we react in some ways to the positions of the moon and the planets. In so far as I have heard, the only two measurable influences projected by the moon are those of reflected light and of gravitational pull which causes tides. There may also be something which could be classed as electronic radiation, for all I know, but evidence accumulates which makes me more and more sure that there is a form of radiated energy, perhaps not of the recognized electric kinds, positive, negative, static and the like. In any event, it would seem to be a safe guess that something comes from the moon or planets other than light, and that this something has a direct effect on human life in both the physical and mental parts. Or, we may be drawing certain forces like mana from Mother Earth, steadily, and it might be that the moon and planets may cause changes in Mother Earth and her energies that in turn are absorbed by all living things, including ourselves.


MOODS AND PRAYER have a very definite relationship. In the last two years I have prayed more often, more earnestly and more watchfully than in all my life before this period during which I have acted as the center for the TELEPATHIC MUTUAL HEALING GROUP WORK. I have prayed for my own needs and those of my close friends. I have prayed with all the varying degrees of earnestness and frequency for the needs of an increasing number of my HRA friends, and, as one prays, one draws nearer to those for whom one prays – I have found this out. The tie grows so close that more and more I come to sense some special crisis or need of a friend as I touch his or her letter in the TMHG times, and I have fallen into the habit of praying a little longer and a little harder over such letters – so often learning later that my intuition had been right, and that – praises be to the Utterly Dependable Parental Spirits – we had managed together to push open the door and call down help.


There seem to be a number of moods, whether they are caused by the moon or not, I cannot say, but I came long since to look upon certain days as good for prayers and some as bad, with many days in between which seemed neither especially good or especially bad.


THE GOOD DAYS are those when it seems very natural and very simple to reach out to touch na Aumakua and to begin happily offering the gift of mana, then presenting picture after picture of the conditions desired for those of us who make up the TMHG. There is an inner singing of sorts, a feeling that all is well on all levels, low, middle and high. The force flows, the tingles come, and the work ends with a sense of inner satisfaction and confirmation of faith.


THE BAD DAYS seem to come at times despite all that can be done. There seems to arise a darkness inside, and a dismal feeling of lack of strength, lack of faith and lack of drive. On such days I fall back on the spoken lines – affirmations, commands to the Aunihipili, and ritual recitals. It takes minutes longer to accumulate the surcharge, and sometimes the mood of prayer sours and leaves me sitting blank before my prayer altar. At such times I can do nothing more than sit quietly trying to remain an open channel through which can flow the mana sent from you to be transmitted along the braided cord which our combined efforts, we believe, actuate and bring into life and action.


When one makes ready to pray, there seems to come an automatic focusing of all our hates, hurts, fears, longings and guilt feelings. One must pause to clean house, make pledges to right hurts done others (perhaps that very day) and to rationalize patient step by careful step, the illogical elements in each emotion which boils up from the Aunihipili, be it ungrounded fear or unjustified hate and resentment. In passing, we must remember that the injunction to forgive our enemies may have been not at all for the sake of the enemy, but because that is the best way to push aside the blockings of hate in our path along which we reach out to contact na Aumakua.


FIGHTING THE HORRID THINGS OF DARKNESS is, fortunately, something that few of us are called upon to do in so far as obsessing entities or angrily attacking and avenging spirits are concerned. There is a lesser danger, however, which has but recently come to my attention with sufficient clarity to enable me to order my thinking on the point. I wish to speak of the strange limbo of our forgotten dreams. The average person remembers only a very few dreams, but the Aunihipili remembers a great many – perhaps all dreams of major proportions.

In hypnosis the patient often has been made to go back and recall dreams, some of them belonging to earlier years, some of the night before, and some of the oft-repeated kind such as the recurrent nightmare.


It was found, many years ago, that certain compelling moods of anger or depression were directly rooted in dreams which were not remembered consciously, but to which the Aunihipili continued to react violently whenever the slightest thing came along which reminded it of some phase of the nightmare.


We might call these bad dreams which are remembered by our “George Aunihipili” and reacted to, the HORRID LITTLE THINGS OF THE DREAM DARKNESS. Moods of all shades from light to dark may be indirectly caused by dreams which we have forgotten. I am just beginning to realize this and to understand the possibilities of the fact. The excellent practice which is now a habit with me – that of asking upon awakening to be given the meaning of a dream of which I am still aware – is now being enlarged to include a careful inspection of my moods on awakening. By living in the mood a bit and at the same time quietly trying to recall the dream that caused it, I am finding that such dreams can often be brought back. If remembered, they seem automatically to be rationalized and the mood made to vanish.


The exceptional dream is the one which has been so vivid and impressive that we remember and re-live it too avidly and so tend to build up the mood instead of ironing it out. If you awaken with a mood, or with a feeling of exhaustion, try having a look backward into the dreams of the night. Not long ago I was much annoyed by frequent awakening through the night, each time finding myself dreaming over the same dream of trying to finish a task which was wearing me out entirely. When it came morning I felt entirely done up and was swamped by a mood of utter discouragement – which took me several minutes to link up with the repeating dream and to rationalize so that normalcy returned fairly well. It could well be that the mood of the day on which one cannot bring oneself to pray, might be traced to a previous night in which George had had a repeat dream of unrewarded prayer which had left him flat. I would appreciate it very much if some of you could watch both moon phases and possible dreams with their effects on otherwise unexplainable moods – run a check on my findings and tentative conclusions and add your findings to mine for the good of the order.


NOR DARE WE OVERLOOK MULTIPLE PERSONALITY as a source of moods. As I wrote in SSBM, there seems to be considerable reason to believe that a majority of us have “eating companions” of the spirit kind, whether we know it or not, and that some of these, at times – perhaps when the moon is right for them – are able to get our Aunihipili to share their moods and pass them on to the Auhane. Of course, there could be moods of joy and faith and confidence as well, but in any case it is obvious that it is better to keep moods from the outside from swaying us. Always, we should try to teach George to stand upright on his own two feet and repel spirit intrusions either for good or bad.


WHATEVER THE MOOD, we do well to try our best to quiet down any inner emotional churning, or overcome the depression of the mood and TO PRAY as best we can. No effort is lost even if we feel that we are confronted by a blank wall. The Aunihipili is a creature of habit, and if one has made a habit of prayer, it will always swing into the prayer-action at least to some extent. There are times when, even if we feel that we are cut off and have made no contact, it is enough that we have paused, fixed mind and heart on the Utterly Trustworthy Parental Selves, and have humbly offered even a little mana and all of what tiny trace of love we have been able to concentrate in our hearts despite a bitter mood. Love is a blessed offering. It can be love whether or not it is reciprocated. Some of you know this better than I could ever tell it – know that love can be its own shining and blessing reward. On those days when the mood is right for prayer and the Higher Beings seem very real and close at hand, we can make our best efforts. Perhaps the tradition of one day in seven for a complete day of worship and communion is based on the changing moods. If one can strike a good mood once a week and make the very most of that time, much good should be accomplished. Pray for the world and for others if your own life is complete. Build the habit of prayer with patience and care and love and all the wisdom you possess… and in the day of your own personal need, you will have a wide and open path before you for your own rush to obtain help.




In the last Bulletin I told of the visit with Rev. Jessie Curl and of how the spirit Hoo`la (“To cause light”) took over her body in the trance condition and went through a strange ritual with me.


One word he repeated over and over with much care and seemed to try to impress upon me as he rubbed my hands and forearms, touched my face and the top of my head – pulled and hauled at me. It was the word huti which means “to pull,” and from his actions it was clear that he wished to convey the idea of “pull up.” In my Hawaiian dictionary I later found the following definitions for the Hawaiian duplicate word spelled with a “k” as huki. I consider them so important, considering what happened to me later, that I will give all the definitions: (From Andrews Dictionary page 223)


“Hu`ki, v, 1. To draw; to pull; to draw as with a rope. See (translation into Hawn. of ) John 4:7 – (draw water from a well)

To raise; to lift up, as a person (drawn up from a seated position – in olden days on the ground) by the hand.

To put upon, as one substance on another.

To brace up or prop up.

To cook soft…

(Note: words in parentheses are my own.)


It seems certain that the lifting up was symbolic and that my body was not to be lifted. Knowing the many kahuna symbols of the rising of the low mana as it is presented to the Aumakua, we may consider this an indication that Hoo`la recognized that part of the mechanism of prayer. In addition, he repeated several times, the words, la hii, which translate literally, “light lift up.” This could mean but one thing, as I reasoned it out. As “light” is the symbol of the things of the Aumakua level – in contrast with “darkness” symbolizing the lower levels, the demand seemed to be that I lift myself into the light. Some months ago we worked together on the problem of “raising the vibrations” and found that in prayer, the brain radiations rose rapidly.


The No. 2 definition given above for huki fits the idea of “lifting” in terms of the mana and the “light.” Definition No. 3, however, would have meaning only if it symbolized the fastening of the aka cord to connect the Aunihipili and Aumakua. Hoo`la tried hard to get this idea over by rubbing the hands and arms of the medium against my own as he repeated the word, and once broke out in English with “sticky,” which left little doubt as to his meaning and of the fact that he was ritualistically establishing an aka cord between himself and me. Other words he used translated, “instruct, cleanse (kala) and child.”


THE RESULT OF THIS was that I set to work with fresh zest and confidence to see if I could “raise my vibration” – raise some part of me into the “light” – into a more complete contact with na Aumakua. I experimented each evening for several days with not too definite results. I affirmed aloud, as a directive to my Aunihipili, “Rise! Lift into the Light!” etc. The spoken word is a splendid physical stimulus. I saw no flash of the startlingly white light that I have experienced at rare intervals in the past.


Then, one evening when I was in a good prayer mood, but was very miserable with some form of cold that seemed to be going the rounds – head and back aching and knees and stomach very uncertain – I tried anew to accumulate the mana surcharge, then picture myself standing still but the world around me sinking on all sides as I was automatically elevated into the level of the light and na Aumakua. I gave thanks and affirmed the fact that I had risen into the light and that all within and without me was bathed in the light and made perfect. Suddenly, with no sign or mental or spiritual sensation, I found that I was healed – feeling perfectly normal. It was a priceless experience, more valuable by far for the faith it engendered than for the momentarily uplifting emotions of love and gratitude or the respite from the minor illness.


Only once before had a sudden healing come to me, and that back in Hawaii in 1919 when I stood one evening at dusk in a deserted old parsonage which had been assigned to me, unfurnished, for my living quarters. I happened to be actively ill with a liver attack, head swimming and pounding. Hardly expecting help, I lifted my face and asked silently for healing, and instantly it was there, leaving me with the feeling of standing in the midst of a strange silence. These are things hard to describe, but those of you who have had similar experiences will know just what I mean.


Now, at each of the TMHG periods and often between times, I go through the same mental processes, picturing the darker levels falling away below me as I feel myself lifting into the light. In the TMHG periods, with the contact letters in their box on my knees, I picture the connecting aka cords, and affirm that I am drawing all of you with me, up… up… into the light. I am confident that we are being helped to better and better results. Rise with me when you can.




This may be a symbol for us to keep in mind as we rise into the light for healing of body or affairs – healing for ourselves or others. The difficult thing seems to be to hold the high rate of vibration steadily. After the healing of which I have just told, last week, I did not remain completely restored. By the next evening a few twinges of the malady were back, and once more I repeated the rising ritual, this time working for a close friend who had been taken down with the same virus infection. For four days the process of rising and endeavoring to pull my friend with me went on, each time bringing almost normal conditions, but with the friend relapsing strongly, and only at the end of the fifth day recovering all but normal strength.


In an old prayer of welcome made by a high kahuna, Hewahewa, to greet the arriving missionaries, he opened with the words, Ku, ku la, kulalani… which have been translated “Rise from the low sitting position on the ground, to the knees, then to the full standing position. Stand in the light. Stand united, stand firm in the high place.”


It is the standing firm that we must learn. Na kahuna taught that one must be kala-ed or cleansed of the sins of hurt done others (or against one’s own body, it is to be thought) as a preliminary to successful “standing firm.” For your information, I made a preliminary searching of my heart for “sins” and asked help in being cleansed, also making a small pledge which I could and am observing as part of the ritual. Na kahuna also taught that the unwanted condition should be put out of mind. This is very important, especially when the actual pictures are being made and presented to naAumakua. I have before me a letter from one of our advanced students, HRA H.F. of Chicago, who recently ran into some hard going with his wife, and who tried to use Huna to call down help. They have the advantage of being able to talk with the Aunihipili of the wife under mild trance conditions, and so asked it what was wrong. It may have had the help of the Aumakua in giving the answers. Here are parts of the letter:


In light trance, the Aunihipili said through Mrs. F., “H. actually doesn’t like that extra job. He doesn’t really want the job, but just the income. He shouldn’t pray for the job, therefore, but for the income. Mrs. F. (who was injured and had suffered some bad employment reverses) needs courage and insight enough to know that she need not work for and further the interests of the wrong people, and will find the right work and the right people if she hunts for them under guidance. She has been compromising the truth of the matter, even fooling herself, but never the Aumakua. This is not fear of not getting a salary, it is simply lazy thinking. She invited this illness as a way to avoid taking the steps outlined here. Her prayer was answered. H. is conscientious where right and wrong are concerned. He fights forever inside himself. But in so doing, he gives reality to the very thing he dislikes. By accepting a wrong as a thing, his PRAYER HAS TWO FACES, the wanted thing and the unwanted. He MUST learn to ask for what he wants – what he really wants – and to UNSEE the wrong entirely. No use trying to make wrong people do right things; you need evil spirits to force people to do things. Avoid that. If you want a book published for the good of humanity, pray for that, not care who publishes it. If you want a book published for profit, pray for that, but don’t dilute things by also trying to make specific people accept something they, for reasons of their own, do not want.

Comment: I think it most important that we remember at all times that every prayer is like a two-sided mirror, and that both sides must be made to reflect what is desired, not what we wish to have lifted from us by na Aumakua.




A number of HRAs have been sufficiently interested in the matter of “Vitic” to try experiments with the carbon and magnet. I am still wondering why my mana count via the pendulum drops to a low point after holding the carbon and magnet, and why HRA Verne Cameron’s water dowsing sense fades away for a matter of twenty minutes. HRA E.R., who runs her tests with care, reports: “I find holding the carbon in the left hand and magnet in the right, brings about a calm and restful reaction – being of a very sensitive nature, I feel the force or current stimulating the cells. I reversed the above and brought on a tight feeling in the throat that ended in a coughing spell, so know that the magnet for me is for my right hand and carbon for the left. I was naturally left-handed as a child, but was forced to become right-handed – a mistake modern parents should avoid. I now do everything with my left hand but write. I am inclined to believe that with the use of the carbon and magnet, one may be able to raise one’s brain radiations.”


HRA Sherman Peticolas has sent us the information as to where to get carbon and magnet supplies. “The carbon rods should be ordered – catalogue section 5955 – from the National Carbon Co., 292 Madison Ave., New York 17, N.Y. The minimum order is for 6 1-inch by 12-inch carbon rods shipping weight from Fostoria, Ohio factory, 3.54 pounds. The price is 63cents so calculate the proper rate and add postage to cover. The Alnico magnet of the right size is the one and three-quarter inch one Catalogue number 4975, $1.25 each post paid, from Johnson Smith & Co., 6615 East Jefferson, Detroit 7, Michigan.




If you are a fairly new HRA, or if you failed to get a copy of HRA John A. Hilliard’s very important book from HRA Meade Layne of BSRA who sponsored it, I strongly urge that a copy of the new edition be ordered while stock is in hand. (BSRA, 352k Adams Ave, San. Diego 16, Calif. $2.08, plus tax if in Calif.) I reviewed this book in Bulletin 21, page 3, and still consider it one of the outstanding contributions to the Huna study. The world of PHYSICS has been baffled by many things because it lacks knowledge of some of the invisible elements known for centuries by na kahuna. Mr. Hilliard has made a careful approach to the problem of adding these elements to the science of modern physics. It is delightful, after suffering for years from mental indigestion through a diet of books written with mush-thinking – or almost no thinking at all – to find Ohm’s Law applied to the mana, the aka and the thought-form, with each conclusion verified with its proper mathematical statement of facts as they relate to other known facts. If you happen not to be familiar with physical measurements, here is a book so simply written that one can get the explanation at each step and take the correctness of the formulas for granted. If you, like myself, are more than a little sick of all the unproven gabble about such things as “seven rays” and seven of every other imagined thing, spend a few minutes a day for the coming year with this book and get the taste out of your mouth. Or cut your thinking teeth on this quiet book which is filled with amazing new possibilities.




Since the news has been spread concerning the “fantastic” findings made by HRA Verne Cameron with his special dowsing instrument, the demand that he make them available to HRAs and BSRAs has become a rising clamor. Finally, Mr. Cameron agreed to take time out from his work of locating wells to “tool up” so he could make some of the instruments.


A TEST MODEL was brought in for my inspection a month ago and I watched it put through its paces, tracing the fan-shaped auras over signatures, outlining the aka-aura of myself and others, and so on and so forth. Last week one of the new models was laid in my hands as a special gift. It is a beautiful little instrument, plated and polished, with its horizontal pendulum-like arm held at one end in a cleverly designed bearing that allows it to swing sideways under the push or pull of the incredible something which is coupled with auras of water, men and signatures (to say nothing of invisible forms three deep over one’s head, and ending in a ball).


THE INCREDIBLE SOMETHING has no business to EXIST. It doesn’t belong. “There just couldn’t be any such thing” – and still, there it is. Mr. Cameron has battered his head against the stone wall of scientific incredulity for a number of years trying to get a hearing. It hasn’t been a matter of the instrument – in his hands – doing anything from outlining the aura rising from water deep in the ground, or showing where the spine is out of kilter, or which tooth was bad and whether the liver was sick or not – for he demonstrated these things repeatedly – but the trouble was that there seemed to be no earthly reason WHY the instrument would work. It made no difference that Mr. Cameron had a theory that explained the instrument rather well. There “Jest couldn’t be no sech animul.”


QUITE NATURALLY everyone wanted to take the instrument and make it work right off, like any other machine. But, even more than learning the pendulum or Biometer, this demanded native psychic ability and practice combined – something no one either had or would take time to develop. In fact, almost no one had the slightest idea what Mr. Cameron was trying to tell them, until he ran into those of us who knew Huna. As soon as I saw him work the gadget and tell me in a second what tooth was complaining and causing the aka-aura to bulge over that location on my cheek, I sat up and took notice in a very large way. I am still taking notice in an ever larger way. I am not sure I am actually able to use it yet, but if I am not, all I can say is that this beautifully made little instrument is haunted part of the time.


MEADE LAYNE, F.H.F., and famous medium MARK PROBERT recently ran tests. Mark was able to use the instrument right off the bat. Meade couldn’t. Some others got partial results. (See recent BSRA release if you belong.) The spirit communicators were excited and took a hand in planning the tests, and one of them suggested that a search be made for his location, in his invisible body there in the seance room. He was very soon found, although he had taken up a most unusual position. At my suggestion, Mr. Cameron has named his “gadget” THE AURAMETER, although it measures lines of force as well as auras. The instruments are now available at $15, post paid. Address HRA Verne Cameron, Box S-218 Grand Ave., Elsinore, Calif. if you want one. And DO let me know the results if you get – if any.



The Ikon from Ethiopia

December 15, 1951



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNA

and related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.



The Ikon


The ikon has been completed and has arrived from HRA George Sandwith who mailed it from Australia before leaving for England, where he will remain for a time before returning to Australia to head a scientific expedition into the hinterlands to make further studies of the magic of the Australian Aboriginals. (I am greatly pleased to be invited to go along, even if I cannot accept for various reasons.)


THE IKON is the outcome of a project which was discussed at some length over a year ago in the Bulletins – the investigation of the nature of ikons and the rediscovery of the art of making them. HRA Sandwith, then in Tonga, was fortunate enough to own an ikon over four centuries old and still potent. It is in the form of a 10×13 inch carved and painted wooden plaque – a carved figure of Jesus on the cross with Mary and John standing at either side below. It was presented to him by an artist in Ethiopia, and through it as a contact center, he has been able to converse psychically with a spirit which seems to preside over the ikon – the spirit of an Ethiopian woman.


Because of the influence of this ikon and the spirit, Mr. Sandwith has been greatly aided in many aspects of his life and activities. Having expressed his desire to look into the “occult” field, he was projected into a series of adventures which read like a novel when related bit by bit as his letters come through. (See back Bulletins.)


MAKING A NEW IKON became a project last February. The spirit was consulted and various substances and objects were tested to find a proper radiation index for the work. A Tongan mat was indicated as part of the tools of the making, stone images were tested and were carefully considered, as was also a native ikon in the form of a petrified cuttle fish of peculiar form. Ivory was found to be the best material from which to construct the radiating center or ikon, and a search was made for the right piece. It was finally located in the form of a 52 inch carved figurine of a Japanese lady, hair parted and tied smoothly back, and her robes the simple ones of her time – over a hundred years ago. Crouching at her side, one paw in a fold of her robe is a cat, its eyes picked out in black paint, as are the eyes and eyebrows of the red lipped mistress. (Cigbo is, of course, vastly intrigued by this ikon kitty and expects from it a series of miracles in his department.) The carving and workmanship are of the finest, making it a thing of beauty aside from the forces which have, under the direction of the Ethiopian spirit, been brought to center in the ivory. (My very warm thanks to HRA Sandwith and his friends for the effort and the completed ikon for our TMHG prayer table.)


TESTS OF THE RADIATION OF THE IKON have been made with the pendulum and with the new “Aurameter.” The first gives a strong clockwise swing indicating mana according to my code. The latter shows a 12-inch aura extending on all sides and a rod formation extending from the back. Over the head seems to stand a cone, point down. As I am just a beginner in the use of the Aurameter, however, I anxiously await the next visit of HRA Verne Cameron to check my findings and add to them.


Mr. Sandwith has left it largely to me to learn for myself about the spirit which he assures me is standing ready to Serve through the ikon, or about the power resident in the little figurine as an ikon or center of radiation – whatever the radiations may be or may accomplish. He did say in his letter, however, that the spirit was of very high radiation rate and that she might be found to be very subtle as an influence – might take patient care and application to become acquainted and learn to work with the ikon as a contact center. In the three days since I became the happy custodian of the little ivory ikon, nothing has as yet come about that I can say definitely is more than a part of my imagination or a part of circumstances already on the way. I will do my best to cultivate this new acquaintance and to bring into play the guiding and healing powers for us all through the TMHG or otherwise. I will report as I have things to report. Meantime, a happy and exciting Christmas season is assured by the arrival of so fascinating and beautiful an object.


MIRROR GODDESS? One hand of the ikon lies across her breast with the handle of something grasped in it. Whatever it was she carried has been broken off by some accident of her many years. It could have been a fan, or, as I like to think, it may have been a mirror. The Japanese had a Goddess of the Mirror very similar to the one of the Aumakua class known to the Polynesians. She was supposed to hold her perfect mirror up to her devotees, reflecting back into reality in their lives the exact things they presented before it with their hearts and minds. In standing before her, the greatest care had to be exerted to see that no shadow or trace of the undesired emotions of the heart or images of the mind showed itself in the presentation before the mirror – in the formation of the thought-form picture with its contained emotions, as part of the prayer-action. In very fact, the goddess always is holding the mirror over her earthlings, so no dark, unkind or sad thought must ever be allowed to come into heart or mind.


I first learned of this in Hawaii after a young Japanese mother said to me, “Yes, my little son died last week” and smiled. In the West we have need of a Mirror Goddess to allow us to see this facet of the Diamond of Truth more clearly. Some of us approach the truth however, when we deny the reality of evil, sin, want and unhappiness by classing it as “error” and reciting, “Good denies error …”


I, personally, prefer the simpler method of denying nothing that my senses and reason report as relatively real as the plane on which it is found, but of trying to keep it out of heart and mind. I also love the code of the Navajo Indians – they strive to see only beauty about them. “The rain – the wind – the sun – they walk in beauty.” There is much reason to believe that the Aumakua level is one of eternal verities – one in which exists the perfect patterns upon which our imperfect realities are built by the imperfect thoughts and understanding on our lower level. In my battered copy of the Bhagavad-Gita is a passage which reads, “The man who is happy within himself, who is illuminated within, is a devotee, and partaking of the nature of the Supreme Spirit, he is merged in it.” A bit similar?




Act 1.

Scene: The seance room of the Church of Spirit and Truth. The pastor, a materializing medium, sits silently with closed eyes and folded hands on the low rostrum. She is waiting to be entranced by her spirit guide, Big Sky. At her left is the materialization cabinet, two frayed velvet curtains of faded green stretched before a corner of the room. Seated on folding chairs facing the rostrum are the congregation, fifteen men and women and one child. They sing softly, “Shall we gather at the river?” The medium becomes entranced and rises slowly. The singing dies away.


Big Sky (speaking through the medium) How! Greetings to white friends. You all know what we come to do tonight. This is Christmas Eve. All year we plan. All year the Great Spirit tell me to promise you Second Coming of Jesus. Second Coming to stay. Jesus going to materialize and walk out from cabinet, alive and just like before. He going to stay materialized… because one of you is going to give up your body so he can use material in it – what you call ectoplasm and vital force. One of you going to give up body for always and come over here with us. You going to do it so Jesus can have a body again, come second time to save the world… Which one of you want give up everything to help world this way? All you got to do is come up and go into the cabinet. Soon Jesus come out. Come!


There is an uneasy stir. Faces are downcast. There are muttered sentences. One woman sobs softly and wrings her hands. Big Sky (Pointing an accusing finger at one after another. Sternly.) You all promised! Now is the time. What’s the matter?


Members of the congregation, one by one as singled out:

I know I promised, but I’m not pure enough. I’m a sinner, and I’ve got a poor sick old body that’s not good enough!

Big Sky: No difference. We got promise all sin forgiven. All flesh made clean.


But I can’t. I know I promised, but I can’t. I got to stay and take care of my children…

(When the finger is leveled at him.) I thought I was going to do it when the time came, but now it’s here I can’t either. I’ve got to stay and help my wife take care of our children. They’ve got no one else in the world to support them.

I’ve got a husband and four children. My husband is too sick to work.


Big Sky: Don’t we have promise Jesus will take care of your families if you give up body? That’s not good excuse. You all got black, selfish hearts. Maybe some of you like to sell out Jesus for thirty pieces of silver, what? And maybe you be like Judas Iscariot… and have Jesus say to you, ‘Tarry here until I come again.’ Maybe you all want to live two thousand years more? (Voice rises to a high pitch and fists are clenched and lifted upward.) No more good people left in world! Only people like you! Great Spirit got to let you all blow up your world before year 1952 is gone! We can’t find even just one person who will give life like Jesus did to save the world – and now everyone going to lose life anyway… Shame! With hung heads, some sobbing, the members of the audience rise and begin to slink away. Then [they] stop and look curiously as the door at right opens slowly and with creaking hinges. A bent and grizzled man takes a step into the room and removes his hat. He has a heavy Semitic face and moves as if very tired. He is poorly dressed and carries a much worn brief case bulging with papers. Big Sky notices him and demands…


Big Sky: Who this stranger? What you want?


Stranger: I learned what you planned to do here tonight. I learn of everything that goes on… (He looks at the huddled members of the audience as they edge toward the door.) And I knew that none of you could stand the temptation to break your promise when the time came. Yes, I know… I broke almost such a promise years ago in Jerusalem. (He turns to Big Sky) May I offer myself?


Big Sky: Why you offer yourself, Stranger? You want help to help save world? Why? How come even one person in world willing to make sacrifice?


Stranger: I have an old debt to pay. Besides, I know human beings better than most. Given enough time, almost all of them could learn to be unselfish. Time… All they need is another two thousand years. (He walks slowly toward the cabinet and places his brief case on a folding chair standing outside the curtains.) May I go inside now? Is everything ready?

Big Sky: Yes. Everything ready.


Stranger: I wish to leave just a few instructions before I pay my debt. In this brief case will be found papers – all legally executed – turning over my property to the Master when he comes. Please tell him to open the case at once. It is very important. When he first came to save the world he was poor and had no worldly power to establish the Heavenly Kingdom on earth. He was even unable to defend himself against such as I. We crucified him. (He looks down at the startled faces in which realization begins to show.) Yes, I am the one. I tarried. Now he comes again – but this time in glory and with the world at his feet… In two thousand years of investing those accursed thirty pieces of silver, I have come to own everything in the world that makes for power. Through my agents and holding companies I own the greater part of every great banking system, every great corporation. I hold the bonds of indebetedness of every government. My agents have been instructed. They know what to do. And they will do whatever Jesus tells them to do.


Big Sky: How you know those agents not turn to crooks when you not here on this side? Look what these did. (He indicates the members of the congregation – who hang their heads.)


Stranger: I know my agents. There are honest men – at least eleven of them – now on earth again. My eleven agents are tested and true. They have ruled the world for me from behind the scenes for over twenty years while we made it ready for Jesus to return – to return, when men at last were brought to see that selfishness and greed and hate bring only ruin… My eleven agents are waiting outside even now. I will call in four of them to act as witnesses to what is about to happen. (He turns toward the door and calls,) Peter! James! Matthew! John! (Four men enter quietly, nod and stand watching intently.) You have your instructions? Everything in mind? (There are answering nods.)


Big Sky: You ready now?


Stranger: (Wearily) Yes, at last… It has taken a long time. What do I do?


Big Sky: Just go through curtains into cabinet and stand there. We do the rest. We take care of you good.


The stranger lifts a hand slightly in farewell, parts the curtain and enters. The curtains fall together and the outline of his body can be seen pressing them out slightly. As all watch in tense silence, the bulge of the curtains goes and they hang straight.


Act 2.

A white light begins to build behind the curtains and illuminate the ceiling and come through the curtain rents. The curtains ripple with movement, the light slowly fades. The curtains part and a young man with sensitive Semitic face steps quietly out. He seems to be dressed in the same shabby clothes worn by the Stranger, but stands tall and straight. Big Sky leaves the medium and her body sinks into the chair, her eyes remaining closed. One of the women goes to attend her. The awed members of the congregation fall back. The four agents come forward.


Peter: You are Jesus of Nazareth?


Jesus: I am.

Peter: I suppose you know of all our plans? Are they satisfactory? Everything is arranged to begin the broadcasts and to televise your arrival when you are ready? Perhaps you would like to go first to your hotel and change into other garments?


Jesus: I have come in from a very different level. I have very little idea of the plans or of conditions – I had very little time to talk with Judas while we were making the change. I will leave everything to you to arrange, as before. (He smiles slightly.) Could we go to some upper chamber first? I want to break bread again – with all eleven of you. (Curtain as they go.)


Act 3.

The curtain rises on the same scene, but the cabinet in the corner has been blocked off with posts and red ropes. It has become a show place and there is a large brass plaque on an easel. The medium, dressed for the task, is finishing the job of sweeping her church. She looks at her wrist watch and hurries to pick up a small portable radio, set it on the speaker’s stand, and turn it on. She sinks into a chair and listens expectantly. A voice speaks through the radio.


Voice: This is a resume of the news of the week ending Saturday, January 28th, 1952. On Monday, following the announcement that those who still refused to accept the invitation of the Master to reform would be forced to conform, the heavens opened as a veritable scroll over Moscow, over the Red headquarters in China and over the Vatican. The secret weapons, long in preparation by Judas and The Eleven, poured from the skies in the form of flying saucers of all shapes and sizes. The red air forces surrendered without a shot being fired. Red leaders were taken aboard a saucer and transported to U.N. headquarters for re-education. The Holy Father at Rome was at last satisfied that the Master was a veritable return of Lord Jesus. He had held out that such a return could not have been possible outside the fold of Mother Church and had demanded a miracle as proof of validity. After the miracle of the saucers, he became fully convinced and issued a papal edict covering the situation – after which he gave back to Peter the position of supreme head of the Church to make any and all changes which were seen fit.


On Tuesday Dr. Oscar Brunler and a picked crew of trained users of the Biometer, began work at U.N. headquarters to process and classify politicians and others in high governmental positions from all over the world – all according to their brain or soul radiation patterns and readings. The majority of our own congressmen were found to be unfit for the positions which they held, and were replaced, Congress being reduced to a tenth of its former size. Similar changes were made for other lands according to the suggestions of specialists among the Eleven.


On Wednesday, Master Jesus and the Eleven, acting as the Directive Council of the United Nations, announced the formation of a unified code of laws for the entire world, a unified court system, and a new method of selecting governing heads, based on tests by the Biometer to determine natural qualifications and balanced by experience and training. The new school for such officials opened and offered an intensive training course.


On Thursday, all currencies were made uniform and based on the average man-machine production per hour unit. All gold found to be owned by the Master, and was held for temporary use in aiding the change from old currencies to the new. All trade barriers were removed.


On Friday, orders were given to begin converting war goods for civil uses. “Production for Use” was begun under the direction of Luke, using a plan long studied in advance for an “Economy of Abundance.” As all great corporations are owned or controlled by the Master or the Eleven, mass machine production was placed on a non-profit basis. As small industries, not so owned or controlled, could not compete, they were ordered to exchange their plants for the new credits. A strike at the plant of General Motors was called, but all union members but two showed up for work on time. The leaders were removed and sent in to be tested for B.R. patterns. All were found to be counter-clockwise and were assigned to one of the new Public Service units formed to contain and police all such anti-social individuals as the processing turns them up in high places.


On Saturday the new universal healing and medical care plan was inaugurated under the guidance of Mark. The A.M.A. was dissolved, doctors of all schools admitted to practice in all hospitals and services, and a special board appointed to process with the Biometer and from healing records, all healers classified as “mental-spiritual” healers. As soon as time will allow, it was announced, the Master will take personal charge of this work and it will be used as a basis on which uniform psycho-religious instructions will be taught the world around by healing missionaries who will be trained after the general methods and holdings of the ancient Huna system, of which the Master was an initiate.


On Sunday, the Master addressed the world over a universal hookup. (Translations were made into all possible languages and dialects. The churches of all denominations were crowded as the Master was televised while delivering his address.) The Master spoke very simply but with great earnestness and his face was lighted by his love for the Father and humanity. He restated the ancient law of non-hurt and stressed again his own addition to it – the need for love and loving service over and above the call of non-hurt duty. He spoke happily of the great progress now being made in all departments of life, of the use to be made of all scientific knowledge and of the great blessing of the use of the new form of power developed for use with the flying saucers, and of the economic benefits of such almost free power. The medium through whose powers of materialization the Master had been given a permanently materialized body to use was introduced to the world audience and lovingly praised and embraced by the Master. She is revealed to the world (and to herself) as the Mother Mary, again in incarnation. She will join the Master in his later healing ministrations, but for the present will, by her own choice, continue to serve her own little church and its rapidly growing congregation. She said she wished to serve in this way until Judas could be brought through and could stand materialized before the Master long enough to be assured of his complete forgiviveness and his restoration with honor to his place with the others, making the Eleven again the Twelve. It is good to note that by this time, the vast wave of religious hysteria aroused by the news of the Second Coming in glory, has begun to die down. Men and women have more or less finished their repentance, and are turning to the task of living the new life in which none are to be hurt unless their anti-social acts demand police action against them. And that is the news up to this moment. This is station HRA. Max F. Long, Your reporter. (The medium rises to turn off the radio. She smiles happily and begins to dust as the curtain falls)