Max F. Long, Vol 5 (1952), English HUNA Bulletins 69-92


We’re Still Here!

January 1, 1952



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.



Discussion of the Pyramid Prophesies, The Great Pyramid and its Huna symbology (with images). Reverend Jesse Curl and Hu`la. The Ivory Ikon gets tested with the Aurameter. Book discussion:HAUNTED PEOPLE by Dr. H. Carrington and Dr. Fodor.




I am able to announce (as the New Year approaches to within less than five days – keeping my fingers crossed, of course) that we are still HERE. The earth has not swapped poles (as predicted for 1937); no new ice age has frozen us in our tracks; the Korean War has neither ended in starting a world conflagration nor in our boys being driven into the sea. I am particularly gratified to be able to announce that the warning preliminary quake in the West Coast country – which was to have presaged a second great quake – was two years behind time (as of the Christmas Day just past), and the entire Pacific Coast has not yet been shaken off into the Pacific deeps, followed by tidal waves to reach back as far as Salt Lake City. I also am able to point out the fact that the end of the world has not come, despite its prediction every year since about A.D. 33. Like the sturdy Greek of mythological fame, who was shipwrecked and who rose on a rock to pound his chest and cry, “I am safe despite all the gods!” I venture to mount my rock and lift my voice. True, Neptune may rise and prod my rock with his trident, but …. well, again, he may not.


ON THE CONTRARY, I will venture to announce that our HRA prayers for world peace show very bright prospects of being well on the way to receiving answers. Guidance on the part of the Great Po`e Aumakua appears in the caution and circumspection with which our former political and military hot-heads are meeting explosive situations. Instead of rushing to use the new atomic weapons whether or not we destroyed ourselves as well as the enemy, we have shown the first general signs of budding sanity in all the centuries since war was invented.




The Pyramid Prophesies begin now to stand out clearly for what they actually are: pure invention. It takes courage to say this to a group of seasoned occultists such as is represented by HRA, but after considerable careful consideration, I believe I can defend my statement. Yes, I know all about the claims that the first low passage from the Grand Gallery had the right length in “pyramid inches” to indicate the exact time from the beginning of World War I to its end. But the fact that this was pointed out after the event, and not before it, makes all the difference. In any form of prophesy, no matter on what it is based, the correctness of predictions simply cannot be proven by pointing to the past unless earlier predictions were correct for it as well. I eagerly admit that many psychic and dream predictions have been correct, and so demand at least respectful attention if a part of the predictions still remains in the future. But, when men excitedly begin to match bits from the Old Testament and from Revelation as well as the whole of the New Testament, I demand the right to rise up on my hind legs and question their dogmatic assertions in a large way. For instance, when they insist that the Great Pyramid says that Adam was created in 4044 B.C., and that man and the Pyramid Measure of civilization must begin then, I turn to throw in with the geologists, biologists and anthropologists.


The Pyramid Prophecy

IF THE ANCIENT NA KAHUNA had a part in building THE GREAT PYRAMID, claimed by the last of na kahuna whom R.W. Stewart found in North Africa, it also would seem logical that they would preserve in some form of symbol, an explanation of what they believed concerning the nature of man as held in their “SECRET” (Huna). So, having cried “Fie!” on the “Pyramid Prophecies,” let me follow the example of His Holiness at Rome, and promulgate a dogma of my own relative to Huna and the Great Pyramid. (All HRAs are always allowed to cry their “fie” at anything I have to say in the Bulletins, please remember.)


THE LARGE CHAMBER AT THE TOP (A) stands (I state dogmatically to make presentation easier) for the Aumakua. It holds the Huna position of “UP” above the next lower chamber marked (B) which is the Auhane or conscious mind. The cave far below in the base of the pyramid (C) is the Aunihipili, subconscious, “id.”


ALL PASSAGES represent the aka cords or other means by which there is interchange of mana and thought-forms and possibly travel of the aka bodies between Aumakua, Auhane and Aunihipili.


THE PASSAGE FROM THE OUTSIDE (4) leads directly down to the “dark hole” symbolizing the abode of the Aunihipili into which the Auhane cannot intrude. Through this passage comes the direct sensory impressions from the outside world – sights, sounds, smells, etc. However, the Auhane and Aumakua can come down their passages to stand above the low passage and check what impressions come in by way of the senses and 4. It will be noted that where the descending passage meets the ascending, the latter is plugged by THREE granite blocks to indicate the difficulty experienced by the three selves in passing on the meaning of the things seen, heard, etc. Just below this plugged point was a grilled door blocking the Auhane from entering the lower passage. This grill represents the “screen” of rationalization over which the Auhane can preside, and through which, under normal circumstances, no sensory impression is allowed to pass to be hidden in the cave of the Aunihipili memory, or aka body, unless it has been rationalized and given its proper meaning and relation to other things. At 5, in the ascending passage, are three girder stones surrounding the passage, possibly repeating the symbol of the THREE selves, three manas and three aka bodies of Huna.


THE AUHANE (B) is set off on a side passage (2), and has to stop what it is doing and come out to the main passage to contact the Aunihipili and see what is going on. On the other hand, the Aunihipili and the Aumakua live at opposite ends of connecting passages and, when joined by the Auhane (as in its direction of a prayer-action) use the Grand Gallery passage (l), high and fine, but almost blocked where it enters the High Chamber to contact the Aumakua. The blocking “low passage” represents the difficulty encountered in making free and perfect contact when fixations form such a pack on the back that the low passage cannot be negotiated.


THE “WELL” (3) is for the use of the Aunihipili and it only. It is the path used in secretly forcing up compulsions, guilt fixations and the like to block the Auhane from the passage to the Aumakua. In this well is a small cave in which the Aunihipili hides its unrationalized and unscreened fixations. These it can force upward upon the Auhane without being hindered by the three girder stones in the normal passage of intercourse. Moreover, the opening of the well is placed just slightly at one side of the point where the Auhane must come out of its passage to get into the descending passage or into the Grand Gallery. It can hardly escape being contaminated by what comes rushing at it from the well – doubts, fears, compulsions etc., that drive it back.


The EMPTY COFFER in the chamber of the Aumakua remains empty unless the combined efforts of the Aunihipili and the Auhane result in getting through the passages to place something in it. (Words used by na kahuna frequently give the symbol of “placing something” in a higher place.) What is placed in the coffer is resurrected (in THREE days or on three levels of being) and materialized as the answer to the prayer embodied in the thought-form picture. In the antechamber are three upright segments indicating the three manas that must be mingled to get results. The passage into the chamber of the Aumakua enters at one end, so that we who approach cannot get a clear view of the chamber and coffer at the side.


THE BLANK SPACE LEFT HERE is to be used by you to add to, or take from, or correct my dogma and to add a few of your own. Luck.

(If you hit a jack pot, let me know. MFL).




A new book by Dr. H. Carrington and our Dr. Fodor. It is the story of the Poltergeist down the centuries, and is important because it embodies the recent findings which tend to indicate that the poltergeist is not a ghostly entity as formerly supposed. The book jacket gives an excellent idea of the modern conclusions. I quote:


“Both Carrington and Fodor take the view that, at certain periods in the life of a somewhat abnormal human being, the excess vital energy, owing to suppression, turns on itself and, becoming intensified, splits off from the original personality and forms a separate entity. In the majority of instances of Poltergeist phenomena, they have been traced to girls just entering puberty.”


Dr. Carrington tells what happened, when, how and to whom, in reviewing 372 cases. Dr. Fodor reports more cases, many of them from his own psychoanalytical practice, and tells of the fact that when the fixations of the patient are brought to light and drained off, the noises and racketing stops.


While something was said about confining the phenomena to explosive sounds, such a limitation was rejected as the book progressed. Dr. Carrington gives accounts of physical phenomena of almost every kind from apporting to transportation of the living. Dr. Fodor avoids nothing in reporting the cases upon which he worked. (The inscription in the book kindly presented to me reads in part, “Shiver your timbers” – which is most appropriate indeed.)


After reading the book, one is left with the picture of abnormal individuals unconsciously producing great stores of mana, storing in it projected portions of their low aka body, and allowing it to be used in accordance with the complexes, traumas, unconscious hates and fears, etc., of the Aunihipili. (I speak in terms of Huna, which we all understand and which offers the only definite system containing well defined elements such as low aka and low mana, to say nothing of the fact that the low aka can project a “finger” or a full figure, hand or what not – usually invisible – and, directed by the Aunihipili from its hiding place at the end of a connecting aka cord of connection, can break glasses in air, start fires and even carry away the physical body held in common with the Auhane, as in the case of the Bell Witch which is described at length.)


Very naturally, neither of our good friends had space, and inclination, to try to explain the Huna ideas to a public already very reluctant to accept the information in the simplest possible terms. The scientific value of the findings of Dr. Fodor give much promise. He suggests that Psychical Research has gathered the data on externals, and that, having arrived no place, should now turn over the study of mediums to the psychoanalysts – who, if the present findings can be expanded and validated all along the line, may come very near to drawing a clear line between the genuine “spirit communication” and the great mass of purported communications which contain recognizable lies or offer meaningless statements to sitters. These unreliable statements, Dr. Fodor finds, are very similar to dreams and associations and are useful to psychoanalyze the medium – who, he further finds, is usually in need of such help. (Haunted People, $3.50, from Dr. Nandor Fodor, Park Central, 7th at 56th, New York City. Published by Dutton.)




Rev. Jessie Curl and Hoo`la have created much interest among HRAs, many of whom were able to attend her meetings in or near Los Angeles in the past two months. Some took a series of healing treatments, and of these, an encouraging number were benefited to some degree. Several letters (not from HRAs) have come to me telling of excellent healing results. Rev. Curl has as yet no plans ahead, and it is impossible to tell what places she may visit or when. The best I can do, under these circumstances, is to invite you to send letters for her to me, so that I can forward them to her when she lets me know where she happens to be at the moment. Last heard of, she was leaving San Diego after a stay there, and planned to spend Christmas with old friends elsewhere. I have not had the opportunity to spend time with her directly since I reported our earlier visit. The picture of “Hoo`la” stands on my little prayer table set-up and he is asked to help us all at the TMHG periods (as is the new ivory icon).


HRA Charlie Kenn worked over the verbatim record of what was said by Hoo`La and writes that he seemed in one part to be explaining that he was annoyed and the mana supply was weakened by much pulling back and forth by the three spirit guides of Rev. Curl, although he managed to hold the top place and use what mana was left after the struggle. The word which I took to indicate that I was being accepted as an adopted child by Hoo`la, has also the meaning of “cave” which is sometimes used as a symbol of the medium, so he might have still been explaining the struggle between himself, the Hindu and the Tibetan guides for control. In Samoan the name Hoo`la, which is the Hawaiian form, would be closer to Fu`ola, but would still not be typically Samoan, as would the word fa`a`malolo. Too bad we could not get Charlie and Hoo`la together to converse and straighten things out. Charlie explains in another part of his letter the part played in healing by a complete and unquestioning faith. I quote:


“This steady, consistent holding to a positive thought is called hoola (hoo`ola: cause life), and in the language of the kahuna it has a special significance. The thought must be held without the least doubt or suspicion, or desire to see the hidden wheels go around. Such doubts or desires break the aka thread. This condition then is called, literally, kanalua, meaning to choke off two elements – to separate the Aunihipili and the Aumakua. Thus, the kahuna would say, ‘Ua hale ka pule’ ([the] invocation has sinned, (missed the mark.)”

He says also, “The fact that she was able to cause a mole (ila) to disappear, is good kahuna practice. The further fact that it reappeared indicates, as she said, that it needed going over again a few times. Some day she should be able to bring about instantaneous and permanent healing as she is on the right track – provided she always holds to the positive thoughts in all that she does. Constant practice (hoo-mau) will give her the ability she so richly deserves. The fact that she did not know a thing about Huna when she gained the healing power indicates that, while she does not display certain Huna abilities, she did not come upon them by or through a knowledge of Huna. Rev. Curl, obviously, does not speak or understand Samoan or any other Polynesian dialect, and so it must be that it is through her mediumship that she speaks in an intelligible manner.”

(Many thanks, Charlie, for helping us on these points. MFL.)




After dinner on Christmas Day, HRA Verne Cameron came up from Elsinore to bring the gift of the china figure of a kneeling Madonna (without child) which was mentioned a Bulletin or two back as having been blessed with as great an outpouring of emotion as possible to turn it into an icon or contact center in so far as might be possible.


First the little ivory figurine of the Japanese lady with cat was tested. It was at once found to have an inner and an outer force or radiation cylinder surrounding it, and, when stood on the floor, reaching up ten feet to the ceiling – with no telling how much farther up. The inner cylinder was about 20 inches in diameter, and the outer cylinder 9 feet. From the left eye, as found with most normal humans, extended the usual rod or ray, in this case about five inches. (Mr. Cameron has found that this ray from the living left eye seems to go out to contact the things at which one looks. There is a possibility that a return ray might be picked up by the right eye if it could be measured.)


Above the little 6 inch ivory icon, at about 40 inch intervals, there seemed to be a rather vaguely outlined series of duplicate figures similar to those found above the living (such as myself in tests described in other Bulletins.) These seemed to reach also to the ceiling, but were small and hard to measure with certainty.


THE CHINA MADONNA icon has the peculiarity that, whereas other objects and all people seem to push the knob of the Aurameter away, the China figurine pulls it toward her. In addition to having a large surrounding aura, she sends out a powerful ray in the direction she is set to face. We placed her on the front steps facing down the street, and Mr. Cameron was able to trace the beam for well over 200 feet despite the trouble encountered in crossing a strong radiation from underground water in making the test. Under his guidance I was able to locate the boundaries of the seven foot stream of underground water, also to pick up the beam from the figure at several points.



INSTRUCTIONS FOR THE USE of the Aurameter were stenciled and run as an accommodation to HRA Cameron earlier in the week, and I decided that they were of such general interest that I would include a set in this Bulletin.


In addition to what was told in the three instruction sheets, I was told something new and most important – which helped me greatly in my own efforts through daily practice to learn to use the Aurameter presented to me as a gift by its generous inventor. This new thing is best understood if one first reads sheet 3 of the instructions and notes in the very crude drawing how the ball of the thumb and knuckle-inside (2nd joint of first finger) are placed on the sides of the base of the pointer to prevent it from swinging too far to one side or the other when it is pushed away or attracted. The new trick is to let the wire touch the thumb or knuckle very lightly and because it does touch, it becomes possible to note the slightest change in the pressure as the Aurameter is moved to or from the object tested. My score was immediately improved when I learned this aid to sensing the force exerted on the pointer and head.



Greetings from Cigbo

Dear Aunties and Uncles (and spessully Fellow Sprinters):


ME, and boss, are sending terrible BIG LOVE & GREETINGS to all of you to have in your stockings Christmas Morning.


I already got a whole shelf filled with wunnerful cards from you, and boss lets me have his to stand up and bat over and chew and ammire no end – so thanks for ME and for hymn (Noel, Noel) (Guess that was some kind of a forepaw, but try not to mind it and remember the kind part, this being the season for being kind and things.)


I hope that on Shishtmust Eve when all that “shishing” about who is to get what and where it is hid on the top shelf in the crosett off the hall or in the seller or garage, is over, you can settle down on the rug in front of your boss’s fire and sorta begin to take it easy. I’ll be thinking hard about all of you, and boss will turn on the radio and see if he can find some nice Auntie telling the story of the “Rittlest Rangel” for ME, because that is the story I love better as anything. Maybe you never heard it? It is about a very small rangel about my size, and just like ME, he had a little box – undoubtedly a cigar box – and like ME all he had to offer was what he had in his box when it came time for wanting to make a terrible wonderful kind of present to someone who wanted terrible bad to do something wonderful BIG to help make the world a good place for people to live. Anyway, it was the best present of all – naturally – and the Rittelest Rangel was all warm and happy inside – like ME and boss hopes you will all be while you wait for Sandy Claws to come down your chimney!


BIG LOVE from CIGBO (and boss)




Using the Aurameter

January 15, 1952



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.



Instructions for the use of the Aurameter. Newest discoveries relating to the nature of the complex and to the vital forces. Dr. Westlake’s ultramodern healing methods. Flower Remedies of Edward Bach.




The accompanying is a fine precision instrument for scientific experiments, and is guaranteed perfect and an exact duplicate of instruments I use for outlining the human aura and other peculiar emanations given off by the body, especially over diseased or inflamed areas, where a cone or rod of force is projected from the diseased spot to the distance of several inches.




Do not droop the point downward, but keep the handle level. Rotate slightly and slowly to bring the point straight with the handle. Now, with the instrument pointed to your left, approach the bulge of force in front of another person’s chest, and with your muscles set to prevent balancing. You must be careful not to offset the action of the instrument by rotating the handle to the drooping point. With practice, the point should be repelled toward you as you attempt to push the point to within 8 inches to 1 foot of his or her chest (adults) or at a distance of 2 to 8 inches from any other part of the body from the knees up.


The instrument is guaranteed to give satisfaction when used patiently and without prejudice. Many experimenters have used this and other instruments like it during recent meetings, and in every case they have been able to perform amazing feats. Remember, you must WANT it to work, otherwise you withhold the energy from your hand which must be transmitted to the instrument in order to give it a charge or polarity which causes it to respond to another negative or positive charge.


While this instrument is vastly better than the willow switch or fork for use in locating water, it is not designed for professional locating, and nothing can take the place of years of experience in the field. However, it will give years of amazing and interesting experiences, and it is suitable for endless experiments, and should enable you to make amazing discoveries in several fields.


I have found a normal rod of force extending from the left temple 6 or 8 feet, one from the left eye which extends from 22 inches to any length by concentration on an object, at which time the beam touches the object, even going through stone walls without impairment. I have found another from the chest, during stress of emotion, up to 20 feet long. From the back of the head, I find a triangular fin 20 inches long, a 14 inch triangle of force in front of the female sexual organs (adult) and a cowl shape over the male sexual organs (adult), also a beam which can be projected at will from the palm of either hand to a great distance. This, like the chest beam, requires 20 seconds to become effective, seeming to ionize or electrify the air in the beam and persists for 20 seconds after the energizing is terminated. All these beams and radiations seem to penetrate any substance except water, which diverts or reflects them, or another body which absorbs them.


From the shoulders and down to the hips, are triangular fins which I call “wings,” level on top and from 3 to 20 feet long, depending upon the character development of the bearer, and terminating in sharp or rounded tips from ½ to 2 inches thick. At about 6 inches above the head is poised a ring or “doughnut” shape. About 20 inches in diameter and 32 inches thick, with a 3 inch objects have an aura, even if only a thin layer surrounding them. Objects such as a much used Bible or rosary will be found to have an aura and often rods or cones of force running from them quite different from the auras of ordinary books and beads. The auras and forces become larger and stronger with use, handling and concentration or prayer.


There can be built up in a few minutes a strong mental or thought-image of a thing or object. One may have a friend build some simple form, as a bowl, cube or globe, placing it mentally on a table or shelf so that it can be located by feeling back and forth with the Aurameter and when found, can be identified by its outline. Such thought-images may be larger or smaller than the maker of them intends, for some unknown reason. These thought images fade away in from 20 to 30 minutes as a rule.


ole in the center through which rises a rod of force which, in children, often ends in a ball, a foot or more in diameter. In testing those between the ages of 20 and 30 years, the ball gives place to a figure the same size as the body.


Its outline can be located by noting the points at which the Aurameter tip swings away when it is moved toward the space occupied by the figure. So accurate is the instrument that details of shape can be discovered, as, for instance, the strange fact that the figures seem always to have the hair cut in a Dutch bob level with the top of the shoulders. From this first figure rises another rod or cord which may end in a ball, or may touch still another figure some 20 feet above the individual. This second figure resembles the first and is found on older people. Above its head is another ball, and in one case, a curtain-like formation fell from it on the north side to the shoulder of the figure on the rear. These figures rise straight up from the head even if the individual being tested is stretched out prone.


When exerting a strong emotion or in the use of prayer and faith in magnetic healing, or when the palms of the hands are turned upward, the “doughnut” aura settles down to rest on the head and enlarges to 20 feet in diameter, as though it were the elector or antenna which absorbs this force from the atmosphere. When the palms are turned upward, as in supplication, there is a great inverted pyramid of force formed over each of them.


Another interesting experiment is that of tracing the strange patterns which exist over signatures written in ink. These patterns are never the same for two different people. They form a “fan” hardly thicker than the signature itself, and may extend in a “wing” from one end of the signature for up to 10 feet, while the fan may rise above the signature to form an arch cut by notches or raised in humps or points. The fan does not extend below the paper on which the signature has been written. Photographs of people also offer auras which make an interesting study.

Using the Aurameter
All Objects may be touched or gazed at and charged by concentration, then located with the Aurameter by another person even if mixed with uncharged objects – the size of the aura or force projections making the difference. Radioactive ores can be detected with the Aurameter. Patience, practice, study and research are needed. Perhaps you will be the discoverer of wonderful, unknown natural laws and forces.

(Signed) V.L. Cameron, inventor of the Aurameter


Hold the AURAMETER in the right hand unless left-handed, in which case use the left. Grip the AURAMETER far up on the handle as shown in the rough sketch, so that the ball of the thumb and the side of the first joint of the bent index finger almost touch the sides of the wire where it is about to bend to form the bearing upon which the head swings from side to side.


Allow enough space so that the head can swing about an inch either way, but do not allow it to flop around completely. With this grip you will soon learn to feel it when the head begins to swing and to steady it in the gap between finger and thumb to put it back in balance.


In time you will become so expert that you can sense the slightest beginning of a movement in either direction, recover balance instantly, and keep moving the Aurameter swiftly as you trace out the aura outline or the extent of a rod or cone of force by keeping contact with its limits as the head plays back and forth in an arc of not more than a fraction of an inch.


In following the outline of the fan-shaped aura of a signature, you will soon find that you seem to feel with the Aurameter head something like a strong flow of force around the outside of the pattern – seeming to pull the head along with the flow. This also is sensed in tracing the outlines of the figures over the head or of images built by thought-forms in a short period of concentration.


Do not tire yourself by using the Aurameter long at a time. The psychic energy is easily used up but quick to replenish itself. At first, work three minutes and rest five. Your powers will increase, however, as you practice.





For some time there have been straws in the wind pointing in this general direction. L.E.Eeman, also in England, found that by a method of changing the natural flow of vital forces (his “relaxation circuit” described in his book, Cooperative Healing) the patient very often would begin to talk after a few minutes and tell the nature of his fixations, bringing hidden memories to light and rationalizing them so that the bodily ills they caused soon went away.


This brings us to the very recent findings of HRA A.L. Kitselman, now in Los Angeles, who has produced his own methodology and theories after having considerable experience with Dianetics and after spending two years in Honolulu. He will have a small but important book ready for us in about a month to tell what he has found. Of greatest interest to me is the fact that he has embodied Huna in everything but the terms (these making little difference, of course). His key point is the appeal to what he calls “E” and describes as the thing men have recognized in all religions as the Higher Power, have called by the name Aumakua and a hundred other names. His method is, basically, one in which the more experienced of two individuals acts as the “observer” of the team and the other as the “transient” of one going through the process of being restored to a normal relation to his E” or Aumakua. This is the ancient relation of priest and worshiper placed in a new and very simple setting. The more experienced observer encourages the transient to believe in the verity of the “E” and the fact that it can hear requests and respond to them. Together they pray for contact with the Aumakua of the transient and for instruction in getting at whatever is preventing the normal interchange between it and na Aunihipili.


The prayer properly made when preliminary instructions are over, the team relaxes rather completely and waits for the Aumakua “E” to take charge and do what is necessary. This is religion, pure and simple. It is the religious side of Huna and the religious magic found in all great religions – a prayer and its answer.


By experimenting, it was found that in the period of relaxation, just as was found by Eeman, there was to be noted a mental reaction of sorts in which the fixations began to surface and work off the tensions which they caused. Mr. Kitselman and his friends found that there were two kinds of reaction. In one, the body reacted with various sensations, tingles, tremblings, involuntary and often repeated movements. In the other, mental activities began. Memories came into the focus of consciousness. And, in about 60% of the tests, there appeared to be a sufficiently close contact with the “E” self to enable it to get through instructions or suggestions to guide the work. (Whether these instructions came through the Aunihipili of Huna or in some more direct way, by hunches, symbols or pictures, I have not yet learned.)Newest discoveries relating to the nature of the complex and to the vital forces, are described in letters from our English HRAs, especially Dr. Westlake, and by HRAs in America who are making marked progress in the work of progressing the original Dianetics system of L. Ron Hubbard so that it comes into line with the basic elements of Huna and includes either the Aumakua (as na kahuna described it) or a substitute of a similar nature.


Dr. Westlake, who is one of the leaders in his part of the field, has left no stone unturned in the search for better understanding in radiesthetics and the use of all psychic helps in finding out what is wrong with a patient and determining the treatment. He has sent me two papers giving the substance of his lectures before his colleagues. Both papers were an education in condensed form, covering as they do all the things of importance or possible importance that are related to healing from the point of view of the most modern approaches to the healing arts. He called my attention in his letter to the progress of the original work done in Amsterdam by Dr.Samuels in relation to cancer and to growth of the bodily tissues in general, as regulated by the inner and outer parts of the pituitary gland and their stimulation of other glands. Dr. Samuels found that short wave therapy could cause changes in the activities of the two parts of the pituitary (as I understand it), and that marked effects followed in physical and mental conditions. Psychologists, interested particularly in the mental changes, in England just recently have found that the short wave therapy is a remarkable tool with which to resolve fixations. This is indeed good news. It offers a partly mechanical method of which we have great need, the purely psychological methods being too slow and uncertain.


No request is made for healing at any point in the effort to restore normal relations between what we would call the Aunihipili, the Auhane and the Aumakua. However, it was found that once the normal relation was restored, even in part, there began to be improvements in health and in mental powers and conditions. This is following the injunction “Seek ye first the Kingdom of Heaven,” and it seems to be a workable approach. It has the advantage of a prayer for healing, in that the mental picture is not made and presented of the diseased condition in asking that it be removed. That may turn out to be of primary importance. The thing already seen to be of great importance is the presence and aid of the “observer.” Just what his part is in terms of forces, thought-forms, contact with the Aumakua, etc., is still to be determined.


Other HRAs doing similar work have not as yet reported in enough detail to me to make it possible to describe the methods they have evolved or found best, but more information is on the way, and I feel that we are on the verge of getting the needed light on how to unblock the “path” and do away with the fixations. The mechanical methods such as short waves directed at the gland layers, or such as the Meduna “whiff of gas” method under test for us by HRA Dr. Fred Reinhold (who first pioneered the addition of the Aumakua to Dianetics for us and reported his tests as successful – with the fine aid of Mrs. Reinhold). If it turns out that the short wave therapy will normalize the glands of the body and make the start of the fixation removals, the job may then be perfected by the psychological methods taken as the next step – a step important to keep the old fixations and conditions from bouncing right back like they often do in the less inclusive methods.




Hypnotists and the Shock of Mana Method of Huna have not as yet been brought together. I tried two years ago to interest a group of hypnotists in learning to use the shock method of na kahuna to beat down resistance on the part of the complexed Aunihipili of the patient to get at the fixations and correct them with overwhelmingly powerful contrary suggestion.


To my surprise, I found that I was unable to interest the group in undertaking the necessary training to learn to accumulate a very large surcharge of basic mana. In the first place, they seemed not to be able to believe that such a surcharge was possible, and in the second place, they much preferred to use suggestion after the manner in which they had been taught. I puzzled over this for a long time, but later, upon finding that most good hypnotists had a straight to-and-from pattern when tested over the plate of the Bovis Biometer, I began to realize that they were probably the most set-in-their-way people in the world. This Biometric pattern indicates, according to Dr. Brunler, the climax of positive and unwavering “will.” The average person has a “V” swing, the pendulum pattern tracing first one leg of the “V” and then the other. They have minds and wills which are limber and move easily to either side of a question. Also, most people have a clockwise circling pattern, this denoting generally constructive purpose in life and actions. I have still to find the practicing hypnotist of great power who shows any part of the pattern other than the one of the trained and perfected “will.” His job is to tell others what to do and think and be with all the power of the suggestion enforced on the Aunihipili of the patient as an implanted and grafted set of strong thought-form clusters. He will tolerate no refusal of the patient to accept the implant.


It is my tentative conclusion that the training in gathering the large surcharge of mana should come first. That is Mesmerism – the use of the mana surcharge without the suggestion. Once that is learned so that mana can be handled expertly and poured into water or wood or another’s body, the use of suggestion with a mild drive of the middle mana or “will” would be very simple and perhaps much more effective, especially in overcoming habits and fixations.


There was a Mesmerist in Hollywood some months ago who preached against the use of suggestion in any form, and who demonstrated the Mesmeric use of the mana surcharge by accumulating such surcharges (not under Huna terms or lines of thought, of course) and discharging the force with such power that he could cause two or three men sitting in a row of several, to fall unconscious to the floor. It was a great demonstration and it proved his point if it accomplished little more. In accumulating the great surcharge, he worked up a great flow of emotion, grew red in the face and panted as if filled with vast hate. After the discharge, he was left pale and weak. (All of which fits our ideas of Huna perfectly.) It still is my hope that this shock method may eventually be developed to use on obsessing entities and perhaps in emergencies to dislodge a blocking complex.


Under the old and new methods, what we will do about the prenatal traumas and resultant fixations, it is still very hard to guess. Of one thing we can be quite certain, however, and that is that the methods we finally perfect will be all inclusive and effective in handling all mental tangles unless they result from physical defects.




Dr. Westlake’s healing methods include a use of his own natural healing power coupled with prayer, his mentor in this part of the work having been HRA Mrs. Kingsley Tarpey, noted diagnostician through the use of the Bovis Biometer, and a famous natural healer. (She is still at work at ninety, and has mailed a piece of ikon-treated cloth of wool to test and use in the Study – having had great success with such things in England.) He said in his lecture:


“Then (after his diagnosis) I give healing treatment, usually using Mrs. Tarpey’s technique. Sitting in front of the patient, who is lying back comfortably in a chair, (undoubtedly relaxed in a way similar to that used in therapy? M.F.L.) I take hold of his or her hands, right to left, and left to right. Very often at this point I feel moved to offer up a silent prayer that I may be instrumental in healing my patient by becoming the channel of healing power. I try to imagine the power coming from outside myself and flowing through me. (Accumulating the surcharge and using it? M.F.L.) I have a recurrent image – it is as though I, more than lifesize, am standing in a wood in a clearing, my legs apart and feet firmly planted on the ground. The power seems to be entering at the top of my head and flowing down through me and out of my hands.


“After a short while a throbbing starts in my hands and the patient will feel a tingling start in the hands and gradually spread up the arms until it is felt in various parts of the body, usually those parts which are below par or diseased. Sometimes the tingling is felt all over the body, and if continued after this, the patient may say that he has the feeling of being intoxicated. (Compare these physical reactions with those found by HRA Kitselman and spoken of as tension relaxations, M.F.L.) I myself, when treated by Mrs. Tarpey, feel very little. The throbbing, however, is almost always felt, and it usually rises to a climax and then dies away and when it does this, I take it that the treatment for that time is complete.


This general treatment can be followed by a local treatment, i.e., to some particular area or internal organ which is diseased or out of order – head, lungs, heart, etc. In this case, the hands are placed on the front and back of the body. Usually heat is felt, what Mrs. Tarpey calls ‘human diathermy,’ though I am fairly certain that the feeling of heat is subjective and there is no actual rise in temperature. The idea is to concentrate power in that part of the body most needing it. I sometimes find that I get better results if I do not make actual physical contact but hold my hands about 4 to 6 inches away from the body.


“The length of each treatment depends on the receptivity and sensitiveness of the patient, also the degree of depletion, but generally speaking, a general treatment will be from 10 to 15 minutes, and a local for about 5 minutes.”




I was very much interested in other parts of Dr. Westlake’s lecture. He describes several cases which were treated, and tells of using “Bach Remedies” – something of which I had never heard and of which he found medical men often in ignorance. By coincidence, the magazine, HARBENGER OF LIGHT, arrived from HRA, Editor Huston, (issue of November, 1951) containing an excellent article by F.M. Wheeler, and reprinted from PREDICTION. The article told of Edward Bach, a doctor of medicine who gave up his London practice to search for the simple remedies which he believed Nature had provided in plants to cure all diseases. He died in 1936, but in six years of intensive search throughout England, and of testing and study, he perfected a series of thirty-eight flower remedies which opened a new way to the treatment of disease and brought new hope to many who had been pronounced “incurable.” He wrote, “To all who are ill, know this: that disease could never have gained the power it has today if man had not deserted the natural protection against illness, namely, the healing herbs of the field.”


BACH FOUND: (I quote from the article.)


“That disease was the result of conflict between the soul and mind, and that this conflict, whether produced by external circumstances or by some inward unhappiness, so reduced the essential vitality of the individual that disease was able to attack the body.


“That the remedies for all ills were to be found among the non-toxic herbs growing in unsullied surroundings away from the corrupting smoke of cities.


“That whatever disease might manifest itself, the fundamental cause was in the personality of the patient, and that once the conflict within the soul (fixation in the Aunihipili? M.F.L.) was ended, health would return.


“He has classified his remedies as for Fear, Uncertainty, Insufficient interest in Present Circumstances, Loneliness, Over-sensitiveness to Influences and Ideas, Despair, Despondency, and Over-care for the Welfare of Others.


“For each of these states he produced a set of remedies, to be used singly or in groups as indicated by the state of mind of the patient.


“It was said that these states were not necessarily bad in themselves, but they produced a lack of balance in the personality, and there was a need to help the patient recognize this, and so help him or her to regain balance, poise, and tranquility, and having regained these, to possess health.


“Human beings are fallible and imperfect, but those who attain and retain peace and tranquility in their souls and minds are happy and well; those who are dominated by only certain facets of their personality are inevitably involved in some form of emotional conflict.


“This is where psychologists often go off the rails. They seek to eradicate something from the personality rather than aiming at that inner harmony which will do the job for them. (An inner harmony that might be re-established by the Aumakua if something like prayer or “E” therapy were used? M.F.L.)


“Bach presented his remedies in a form so simple that they could be used by laymen, without any fear of harmful results. He potentized only non-toxic herbs that could have no dangerous effects, and he gave all his discoveries free to chemists, only asking that they should be made available to the public as cheaply as possible.


“Bach said that these remedies could be used in conjunction with any orthodox treatment, homeopathy or allopathic, or added to any prescription to hasten and assist the treatment in all types of cases.”


It seems evident that Dr. Bach was working in the same direction as the discoverer of the short wave therapy applied to the particular monitor gland and deciding control layers, Dr. Samuels of Amsterdam. Mind-soul conditions or states were to be remedied by preliminary treatment of the physical body, and after that the psychological return to normalcy would react to normalize the body.


DR. WESTLAKE said: (Again I quote from his lecture,) “… I did not get to this (set of conclusions) latter at once. First I tried the use of Biochemical Salts and got good results, but this was still symptomatic medicine. Next I tried the Bach Remedies and only later came to Radiesthesia as practiced by the pioneers of medical dowsing, both medical and lay.


“My experience when I began to explore this aspect of the radiesthetic field have already been described in my first lecture. But a further word about the Bach Remedies. On first using them I chose them as suggested by Dr. Bach by assessment of the emotional state or states of the patient, and had surprisingly good results, especially in acute conditions. But I found that, generally speaking, in the more complicated and chronic cases, it was very difficult to assess the emotional states of the patient.


“I found I could get over this difficulty by using myself as an indicator. This is the technique. I take the patient’s left hand in my right, and then after a short interval, (Like HRA Cameron’s time lag noted in waiting for the Aurimeter to react? M.F.L.) working blindly, I take up each Remedy in turn with my left hand, running through the whole 38. On some I get a reaction, i.e., a sort of tingling sensation which starts at the back of the scalp and, if strong, will go all over me. If and when I get this reaction, I put this bottle aside. At the end I look to see what they are and take it that these are what the patient needs. The number obtained may vary from 1 to 6, seldom more. I am not sure how accurate this method is, but it seems to work.


“One of the most spectacular cases where this method worked was a child aged about six who was brought to me because she was what was described as ‘a queer little thing.’ She seemed retarded both mentally and physically, though she was certainly not mentally deficient, far from it. I ‘bached’ her, as I call it, and got a terrific reaction on Clematis. This was given her and from that point she began to become normal in all ways and never looked back. It was the turning point of the child’s life. I saw her the one time at my office, but kept in touch with the family. The one visit had been sufficient.

“My skepticism of my own (healing) powers was finally overcome by finding that I could send up, appreciably, the physical measurements of a patient as measured on the Bovis Biometer. Moreover, with repeated treatments, their physical measurement gradually rose from a low figure to normal, and they were much improved.


“Round about this time I came across Eeman’s work and became convinced of the efficacy of his circuit and the effects and results it produced. I decided to try using it in combination with the use of my own healing power. This was made easier by my friend, Eric Powell, who had produced an instrument which he called the Autonormalizer, which was a direct application of the Eeman circuit… I had, thus, now three therapeutic agencies – the Bach Remedies, my own healing power and the Eeman circuit in the Antonormalizer. I decided to combine them and see what happened.” (He tells of the success of the combined methods, then later says,) “I seldom use my combined therapy unless I obtain a fairly high psychic Bovis measurement. If I do, then I know that the patient is a sensitive, and that radiesthetic or similar methods will be most effective.”




Ultramodern Healing is becoming, as Dr. Westlake shows, an effort to treat the whole man, not just one or more of his parts and symptoms. Efforts are made to get at the cause instead of concentrating only on the resultant ills. This is perhaps one of the most promising trends in the healing field, and Dr. Westlake explains very clearly.


“Dr. Rebecca Beard, in her book on Spiritual Healing, entitled Everyman’s Search, makes a point of this. She says, ‘As time went on I found myself more and more reluctant not only to make a definite prognosis of a patient’s condition, but to make a diagnosis, because I realized that by saying to a person, ‘You have a serious disorder, and a definite diseased organ,’ I was implanting into their subconscious mind a positive picture that was going to be very difficult for them to forget or ignore.


“No attempt is made to pinpoint the trouble except in general terms. One deals with a sick person, a person who is out of balance, out of harmony, physically, mentally, psychically, spiritually – the object of therapy is to restore that person to a harmonious function as a whole. One uses for this purpose the Life Force itself – the Vis Medicatrix Naturae under its many names – and relies on being able to generate enough intensity and/or quality to produce automatic readjustment of any functional or organic disharmony. …. Moreover, the therapy is entirely beneficial. This latter point is most important for, as McDonagh has pointed out, in modern medicine ‘there is no remedy which is not an invader’ and therefore detrimental to the body, ‘although the aims of the treatment of disease are to prevent the change in the protein from being rendered aberrant, yet its very nature makes treatment a possible aggravation of the damage suffered by the protein.'”


In a footnote he tells us, “Cases of aluminum poisoning, so common today, can only be detected radiesthetically and knowledge thus obtained must be used to stop the poisoning, as it is obvious that ‘healing’ will have little or no effect if the poisoning is present and continued. This also applies to toxic conditions in general, particularly those of the bowel.”


Dr. Westlake, in his lecture, told his listeners about Huna and outlined its basics, simply and effectively. Like so many others, he finds in Huna a rounded and complete system of psychology to include all the parts of the man. Little by little Huna is coming to be known the world around and by the right people. Gradually it will throw light in many dark places in the psychological sciences, and will clear up much muddy thinking and confusion in religion. Our hearty thanks are due all workers in the field who join us in our efforts to spread the knowledge of Huna and to learn to put that knowledge to work.


NOTE: Dr. Westlake does not ignore the fixation. He says, “Sometimes I get the patient to relax, preferably in circuit, and then discuss the position, using a very modified psychoanalytic technique, to try to break up any psychological barriers or obstructions which tend to nullify the healing treatment. This is much the same as what Eeman calls Myognosis and Emergence. In this way it is possible to resolve complexes, but more especially to get the patient to understand what is going on, and above all, to bring enlightenment – this latter seems to be not so much an intellectual process as one belonging more to the intuition – one might call it a process of illumination.” (Related to Kitselman’s “E” or Aumakua therapy appeal? MFL)




The strange nature of the manas needs to be taken into consideration in all studies of healing methods out front on the pioneer fringe of things. We cannot stress too often the thing known to na kahuna – that mana is a living force and that it can and will obey the commands given it. These commands are first given to the Aunihipili by the Auhane. The Aunihipili, who controls the low mana, will collect a surcharge of the force, will concentrate it in any part of the body desired, or, for instance, after concentrating a surcharge in the right hand, will cause it to flow from the hand into a part of one’s own or another’s body needing healing.


The next strange thing about mana is that it can go with an extruded or extended “finger” of the aka substance. It can flow back and forth on the extended aka thread and can carry thought-form clusters which make up ideas – these ideas being reproduced in the consciousness of another Aunihipili as in telepathy or the use of hypnotic suggestion. It is also possible for most of the mana and much of the aka substance of the body to be projected together out of the body and to a distance. This projected mana-aka unit may be actuated by the Aunihipili consciousness, and the Aunihipili actuated by the Auhane. Here we have astral projection practices in various forms, also projections of doubles and the apparitions of the living.


Nor does the strangeness of mana stop there. Like electric currents used in electroplating, it can carry finely divided substances with its flow and deposit them elsewhere. It can act as does electricity in electrolysis, breaking down chemical compounds into their several elements.


IN THE EEMAN CIRCUIT a very strange thing is observed to occur. A copper wire, or a cord of silk or wool, may be used to connect the back of the head or the region of the sacrum with one of the hands. It will be noted that the individual may be clothed, but for some reason the flow of mana or vital force does not go across the skin, through the tissues, along the bedding or through the substance of the cloth. It obediently flows as expected along the wires or cords.


I doubt very much that we can exclude the element of expectation by the operator or the patient. Something seems to act as a command to the Aunihipili of the patient (or patients if in “series”) and to cause the flow to be directed. Here we need more experimental work and testing. If the command element were not a part of the activity, we could expect the mana to flow off along any form of wire-string conductor which we touched, perhaps from the woolen glove of a person, through his woolen coat to his woolen muffler, and cap, right into the back of his head, or down to his sacral region. However, hours in cold weather dress of this kind seems to make no difference, while the Eeman circuit makes a decided difference in feelings and sensations in a half hour or less.


MEDICATION is accomplished by cutting in a container of the desired medicine in the Eeman circuit. Tests showed swift reaction to various drugs placed in such a circuit. Dr. Westlake administers the Bach Remedies in this way at his office, giving “drops” of them to be taken home and used as doses later. In seancess, the interchange of mana from smokers to the medium has been noted to cause nicotine poisoning on the part of the medium. And, the High Mana is even more strange in the things it seems to do. We live and LEARN.



Another HRA Birthday!

February 1, 1952


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.



Huna and Dianetics, Some newer psychotherapeutic procedure, The Mechanisms of life, The Bach Remedies, Rev. Jessie Curl and “Hoo`la”, The Telepathic Mutual Healing Group, Mrs. Kingsley Tarpey of London




Cigbo, whose birthday it is in particular, has four candles on his cake. As he tells you in his letter, he is sending you each an index for the HRA Bulletins to the end of 1951. As you look over the index, I believe you will share my feeling that we have come a very long way in four short years. Not only have we made good progress in better understanding of the ancient Huna system, but we have gathered much related information from many sources. At the same time we have watched the rise of such things as Dianetics and have been able to take their measure quite accurately by comparing what they had to offer with the information which we have recovered from Huna. If, as in the case of Dianetics, there was left out a clear understanding of the Aumakua, of the manas, and of the functions of the three selves and their shadowy bodies, we could confidently expect that the system would still have to be worked over and the missing elements accounted for to some degree.




These are in the same box in one respect, as of this writing. In both systems, we are trying for a working method of self-help and self-healing. In Huna, for four years, and of necessity, we have been trying to arrive at a working system which would be effective without a kahuna or someone to act in that capacity, especially to administer the kala or cleansing, and to help get the fixations up into the light and drain them off.


In Dianetics, the kahuna was replaced by the “auditor.” The auditor took charge of the work and pushed it forward energetically during the periods when the “pre-clear” was in a relaxed state called “reverie.” In passing, it may be noted that in all the cults and systems which grew up as a result of Quimby’s experiments and discoveries (see page 316 of SSBM), those which have obtained the best results in healing body, mind or circumstances have employed a second person in lieu of Quimby, a kahuna or an auditor. This second person is the “practitioner” of course and, as such, serves two purposes, the secondary purpose being that of keeping a church organization going and financed, also augmented by new members.


THE “SELF ANALYSIS” system described in the book under that title (by L. Ron Hubbard, price $2.50 post paid from Hubbard Dianetics Foundation, 211 West Douglas Ave., Wichita 2, Kansas) is, as the author points out, not a method of getting at engrams (fixations) or draining them off, but is a self-training method which he says will enable an auditor to work faster and better with one. The Aumakua and the mana-aka mechanism is included in no workable degree in this new system. It is based largely on aids to the stimulation of memory. I am not saying that this is not entirely worthwhile by itself, but what we all need is a method which will free us from the grip of our fixations, and we may need a priest, kahuna, auditor or ERA Kitselman’s “observer” to help us. Much more work in this part of the field is needed. What we should have is a Huna laboratory in which to run our own tests.




This is the title of what is called by Helen and Richard Curry (of 4581 Starling Way, Los Angeles 65), “An Immediate Method,” and this method applies also to the general problems seen by Hubbard in Dianetics.


The Hubbard methods are based on the assumption that the one great driving force in each life is the desire to survive and to help with the survival of the family or larger unit upon which the individual’s survival depends. Any threat to this survival, if it comes in one of several ways, may form an “engram” or complex. These are locked in with the energy that drives the man, and must be uncovered and rationalized to release the drive energy, correct various bodily and mental ills, and/or enhance the mental powers of the one who has been “cleared” of the subconscious blockings of normal action.


The “Creative Integration” method of the Currys carries the survival urge a step farther. We are told that the human being not only exerts himself to the limit to survive but, once this is seen as fairly certain, he has the urge to act in a creative way – to create something. The creative urge makes for originality. One does not copy the other fellow’s paintings, verses or weapons. One experiences a wave of the great basic creative something that is half power and half higher inspiration. The thing created is unlike copies in that it has a stirring effect on others. There is a contagion of released creative energy. An example is set up and the group imitates and shares the sudden individual growth. The na kahuna had a name for the inspiring entity. It was none other than a guise of the Aumakua, but in this aspect they called it “The god who inspires.” In their lives, the great instances of such divine inspiration were often in orations, dance or prophecy.

Helen Curry has generously sent me a copy of their mimeo article describing their discovery of this theory and a technique to go with it. She writes (as of December 31st, last):


“I have just finished reading SSBM and like it very much. I am sending you a copy of a technique which I stumbled onto about five months ago. This technique, in Huna terms, establishes – it would seem – a condition whereby the Aunihipili and Auhane can contact and cooperate with the Aumakua. This is done without relinquishing free will. Strangely enough, it works even for people having strong guilt complexes. It does not work easily for people whose Auhane cannot contact the Aunihipili, in other words, for those people who have decided that the whole of the Aunihipili and/or body is evil, or for those people who have rejected the Auhane as evil. Perhaps the reason the Creative Integration (method of “processing”) works is that it demands action and stresses a positive purpose toward which the triune self can work.”


THIS METHOD is delightfully simplified. Instead of going into reverie and recalling any pleasant past experience, the direct effort is made to discover some past experience in which the rare moments of creative and inspired drive were experienced and something done, created, or produced. Once this type of incident is recalled, it is used as a springboard. The trick is to prime new periods of integration of the three selves in the way one primes a pump with a little old water to get a great supply of fresh water. I am anxious to see the Currys and A.L. Kitselman compare notes. Perhaps they already have. The inclusion of the Aumakua is inevitable, to my way of thinking, and once the proper approach is made, even in part, the path should be cleared of hindering complexes and the drives of those so aided should become normal, strong and creatively direct. With the normal condition of intercourse reestablished between the three selves of the individual, the psychosomatic ills should vanish as snow in the sun.




A neatly printed 8-page pamphlet by Francis I. Regardie, D.C., Ph. D, which deals with his late discoveries and theories in the psychoanalytic field of approach. As always, Dr. Regardie writes with surpassing clearness and, as is to be expected from him, he documents his sources of information with most satisfying care. While Dr. Regardie has not included the Aumakua as yet in his theories or methods, I feel that he may in due time. (I must find his address, write to thank him for the pamphlet and suggest that he consider adding the Aumakua, for few are more familiar with the materials of the occult than he.) This method which he has worked out and has found to be effective, uses what we would call a “physical stimulus” – a very large one. The patient to be treated for fixation troubles is made to gag by using a tongue depressor. This causes a strong action of the diaphragm and stirs the Aunihipili to marked action. The nature of the fixations can, at least in part, be judged by the degree of repression or open violence of the regurgitation which is brought about, and the end result is an emotional reaction. Physical action is much to be desired here, and objects are provided which the patient may pound. Words are brought forth, submerged ideas aired, and the process of rationalization set into motion. This, by the way, is entirely apart from Dianetics, and the technique which is described was in use before L. Ron’s first book was published.




Sent to me this week by the author, Dwight H. Bulkley, of 350 S. Mills Ave., Claremont, Calif. ($2 from the author, 112 pages of offset printed reproductions of drawings and typed MMS reduced to half size.) This work has sold widely in type-sheet form and it is a pleasure to see it in the present edition. It tells, in condensed and tabulated form, all the various things covered in what we may call “Orthodox Hubbard Dianetics.” It gives most elaborate and exciting information from the fields of physiology, biology and chemistry – showing the reasonableness of the idea that a simple cell can remember what Mother said to Father in the prenatal or even preconception periods. As yet I have not had time to get out my magnifying glass and try to read it, but it looks most impressive. I have a hope that in it I may discover something to stand as the Aumakua, at least in a degree, in the processing methods which are described.


On the paper cover of this book one may read in the subtitle: “A preliminary release of discoveries inaugurating a revolution in the life sciences – with the physicochemical secret of life itself, mechanisms of integration, mind, memory, responses, psychosomatism, telepathy, and techniques for perfect HEALTH and SANITY.”


Whether the conclusions given are right or wrong, I may not be able to determine, but from a hasty glance through the pages and at the material offered, I anticipate delightful and informative reading when I can find a little time.


EARLIEST TO USE HUNA WITH DIANETICS WAS, so far as I know, Dr. Nan McCurdy, HRA and able psychologist, closely associated in her pioneering with her husband, Gordon McCurdy, M.D. and HRA, both of Florida. Already deep in the use of Huna when Dianetics appeared, the work of combining the two was at once tried out with excellent results. Dr. Nan introduced Huna at the recent Dianetics conference at Wichita, Kansas, and turned the thought of a number of leading auditors in that direction. There seems now to be a “gathering of the clans” in progress in which the findings of the most progressive workers will eventually be pooled to give us a more perfect method of handling fixations and other blockages.




Mentioned in Bulletin 70, [these] have caused much interest, and several letters have asked me what flowers were included in the list, and how one “potentized” a remedy made from a flower. My local pharmacist never heard of the remedies, and I have no information as to which flowers are included or where the 38 remedies may be purchased, or the charts to go with them.


POTENTIZING, thanks to Dr. Brunler, has been explained. The theory is that when a drug or chemical or flower extract – anything – is dissolved in water, its molecular parts are in some way changed, and the more the solution is watered, the greater the change that is brought about as the molecules in solution are more widely separated. Homeopathic remedies have long been made up under this theory, with poisons cut with water to the extent that one-to-a-million parts of potentization are not uncommon. Much chemical reseach has been done on the effects of “traces” of chemical elements or mixtures of them found in the natural state in plants or animals. In animal, as well as plant life, a “trace” of some substance may make the difference between life and death.


An experiment was carried out by Dr. Brunler in which he potentized a drop of blood taken from an aged and impotent bull in India, then injected back into the veins of the bull a dose of the solution. The bull was renewed in an amazing way and was put back to herd use for some further time. The same experiment was tried on an aged and dying man in England, his health and strength being brought back for more years of life. Dr. Brunler also tells of his experiments in potentizing certain chemicals for use as fertilizers, and of the amazing results obtained by the use of these in little more than “trace amounts.” He tried to interest manufacturers of chemical fertilizers in his findings, but failed. They wanted ways to sell more fertilizer, not less.


The farmers, on the other hand, who find that the land is poisoned by the parts of fertilizers which remain after the growth-stimulating elements have been used up, would undoubtedly be greatly interested in a system which would give better results and avoid the poisoning. In “organic” gardening, the trend is back to nature in so far as possible, but I do not know whether potentizing of fertilizing elements has been tried, although I have come to look upon the angle worms who throw up their little piles of earth on my lawn, with potentized interest. In fact, I have worried about them during the recent rains which have kept my garden beds and parts of my lawn covered with water. I noticed that some worms migrated across the walks – to what new place, I have no idea – so hope that they all were able to find the more sloping places where the soil would be less saturated and the chances better for the little fellows (who are so much like the subconscious, keeping below the surface, but pushing up dirt.)




These two have created much interest in HRA circles. Recently she and Mr. Curl have been in San Francisco and HRAS from miles away often braved the rains to attend the healing services. I have had a number of letters telling of the healing results. There are those who report no benefit, those who report some benefit, and those who have either had a complete healing or very marked betterment of conditions.

HRA L.W. reports, “we saw an instantaneous healing of a woman whose arm was crippled so that she could only move it forward a bit, but not back or up. She raised her arm up straight and also swung it backwards, and her facial expression was one of surprise, then joy. Another woman, with a foot condition so painful that she would not let anyone touch it, walked and stamped her foot hard on the floor.


“There were two sinus sufferers who obtained relief, one a woman whose face was swollen under her eyes from her sinus affliction. One stone deaf woman heard Rev. Curl faintly two times. All the healing was done very simply and there were many smiles exchanged, showing the influence of love.


“Rev. Curl had spent the whole day in healing and had not had time to eat. I am sure that those who saw her work would be glad to share their surcharge of vital force with Hoo`la. Would you suggest it in your next Bulletin? Rev. Curl looked so tired on Sunday Morning.”


(My comment: I have on my improvised prayer table at the Study, the picture of Hoo`la”and at each TMHG period I invite him to use some of the mana which is sent in and to do all that he can to help us with the healing. I have no way of knowing to what extent he has helped, but it may be considerable. A friend and her husband in Florida, reported that as soon as they placed 6 similar pictures in their home, and began to hope for help from Hoo-la their luck changed for the better and many good things came to them while health remained normal. The picture, as I explained in an earlier Bulletin, is a photo copy of a larger crayon portrait done by psychic sight of the spirit, by Frank Leah in London in 1950. My copy was presented to me. I do not know whether other copies are available, or at what price, but will ask next time I have the opportunity.


At this writing, Rev. Curl is in San Jose, Calif., but I expect her back in Los Angeles in time. Rev. Curl told me, at the time of our visit, that some people were so constituted that if they stood near her while she worked, the power was greatly augmented and the healing much better. “She worked on my sore left shoulder (one treatment) and the pain was less noticeable the next day and continues that way. W. had three treatments on his paralyzed cheek and during the first two treatments there was no reaction at all. On the third treatment he said there was a normal feeling in the cheek for a period of about 10 seconds. That was Sunday. Today, Wednesday, there is some kind of action taking place as there seems to be pain in the scar, which is directly over the injured nerve. I will report later on further developments.”


HRA Don K. reports, “During the first 20 minute private treatment by Rev. Curl, January 16th, there was a feeling of warmth in my left ankle in which the arthritic condition was centralized. The usual pain was greater the rest of the day, increasing at night and interfering with my sleep. On the 17th the pain was still sharp. About 10 A. M., approximately 24 hours after the treatment, while writing a letter, there came a sudden feeling of tingling through my fingers like an electric shock so sharp it caused me to jump up. I felt a sense of lightness and walked across the room. The pain was less than half of what it had been a few minutes previous. I could bend the left ankle farther each way without wincing from pain. By evening the pain was nearly 75% gone. Through the 18th the condition was much the same, but by evening there was a slight decrease of the remaining pain.


On the 19th I had another treatment, and by this time my friends who had heard of the treatments agreed that they had noticed a change in my walking and that I looked healthier and happier. On Sunday, January 20th I had very little pain. I attended Rev. Curl’s services at 8 P.M. and got a short treatment. Walked home in the wet without feeling a pain. Monday the 2lst, no noticeable pain upon arising and setting foot on floor. First time in several years. Up to 10 A.M. – at which time I write this -there is so little pain that it hardly is to be counted even if I bend the ankle sharply in all directions. Quote this as a testimonial if you wish, for other HRAs. I am so thankful to have been directed to Rev. Curl.”


HRA J.D., who was treated several times while Rev. Curl was in Los Angeles about a month back, reported by phone as of January 25th, that the arthritic condition beginning in the spine and causing much worry has completely gone. The painful condition in the hands has almost completely gone and she has high hopes of a complete and lasting cure in every respect.


HRA E.D. also treated about a month ago, was entirely relieved of a gall bladder condition and enabled to stop medication.


(Note: The two HRAs last on the list have also had TMHG and other help from HRAs engaged in healing, but both incline to give the lion’s share of credit to Jessie Curl and Hoo`la).




This group work continues steadily at 3 and 7 P.M. California time. Many report no results. Many others report partial or complete healing of body or circumstances. Here is a letter from HRA H.D. of New York state, who began work with TMHG in August of 1950. It is one of the kind that makes my work of acting as the head and center of the TMHG so very worthwhile.


I quote. “I am tingling all along the Aka Circuit. You must receive it at your end of the line this time. And Cigbo, that dear little guy, words fail to describe him. He was adorable (in his Christmas message), although I don’t suppose he’d appreciate being called adorable, but he is. This last year has been remarkable in its changes, so subtle, so unseen, yet so real. The gloom has passed, there is harmony and understanding; my eyes are so improved. My son has finished his thesis and I am able, with the help of the Great Healing Spirit, to do the typing for him.


“He has been offered a fellowship in the graduate University of Wisconsin. My daughter is succeeding well in school and is the happiest, gayest mortal now. My husband is changed. There is no greater thing than the power of Love. A million thanks for your attention and your efforts.”




HRA George Wallace, writes, “It has occurred to me, Max, that you might like to know the effect – for good – you have been on one person at least, this past year. I am that person. I might say it this way. I have trained in the orthodox manner and have prided myself, smugly, on this. Your acceptance of the “ZNO” has completely changed my opinions on many things.


“It has given me an objective to live for and a calm assurance that I am not entirely alone in my stand against evil forces and the ignorance of others. Better still, I am prompted to investigate, with resultant acceptance, the other great religions and philosophical systems. This is poorly stated, but it all adds up to a grateful attitude packed with excitement as I face the future.”


(Comment: Such warm praise as this is most encouraging to me and allows me to feel that what I am able to do to share the little I know of Huna and related subjects, is well worth the candle which I burn at both ends here at the Study. Hardly a mail comes in but I have a letter or two that warms the cockles of my heart, for student after student, often in very far places, write in the first flush of their discovery of Huna through SSBM to tell me how wonderful it is to find at last a system that helps to make head and tail out of the vast mixture of truths and dogmas in other systems – in other religions and psychologies. More than that, I often am given in turn the most priceless findings in their particular lines of psycho-religious testing and experimentation.)




In an earlier Bulletin I mentioned the fact that Mrs. Tarpey had for years healed by contact and had used the Bovis Biometer in diagnosis and in the measurement of radiations from objects as well as people. She also painted pictures in oils, blessing the healing power into the materials used. These pictures proved to have very definite and continuing powers of healing for those who sat and looked at them.


Mrs. Tarpey, unable to paint enough pictures to go around to those who, like myself, begged for one, set about experimenting to find what other thing would hold the healing radiations and be easier to provide. A certain kind of woolen blanket cloth was found admirable for the purpose, and she generously offered to make ready a piece of it and send it for our HRA testing and use. It came in the mail a week ago with this note:


“I am enclosing a square of the woolen blanket I am using in radiesthetic treatments. I irradiate the fabric by contact, and measure by means of the Bovis Biometer until the material seems to have ‘soaked up’ as much of my quality as it can take. This piece goes up to 500 degrees Bovis. My own measurement this morning on what Bovis called the ‘psychie’, and Dr. Brunler calls the ‘Brain Radiation’ is just over 600 degrees. I test sensitivity by letting a patient hold an irradiated piece in the left hand while putting the right hand thumb point on the stud of the Biometer. I am sure you will have many ways of finding out what this way of sending the influence can do. I will try to think up other experiments to send you. I am deeply interested in all you tell in your Bulletins about your work.”


I am personally much indebted to Mrs. Tarpey, and am sure that the entire HRA membership will join me in my delighted thanks. I ran preliminary tests with the Bovis Biometer and found that when someone held the 8×10 square of gray material, their Biometer reading rose sharply. I am now waiting until the next visit with HRA Cameron to get him to run a check on my several tests with the Aurameter. The “ikonized” square of cloth seems to send out rays according to how it is folded. In a roll, it sends out a ray that pushes the tip of the Aurameter away strongly even at a distance of three feet. At the sides there seems to be a pulling force, and over the square when laid flat, there is a large and extensive aura structure. I am using it, together with the ivory ikon from HRA George Sandwith, and a specially treated sponge given by Rev. Jessie Curl (Hoo`la’s invention), in the TMHG to try to send out these additional radiations of healing to all those who have written a letter to go into the TMHG collection and have thus established an aka thread of contact for this use. The cloth itself seems to have a prickly feeling or tingle hardly to be expected even from a fabric of roughish, felted wool.


HRAs John and Nada Anderson, at whose place we held HRA group meetings for over a year, dropped in to join me at the afternoon TMHG period just after the cloth arrived. Mrs. Anderson is a gifted psychic and was able to sense a fine golden light around the ivory figurine, also a spirit of very high grade connected with it. The cloth and sponge gave no such impressions, but when the prayer action was under way and my hands and the objects were in contact with the letters in the box, she saw a very white light gather over them, and then many hands appearing above my own as if taking part in the healing work that was being attempted. She feels that we have a very fine and very strong force center here.




I have been corrected by several HRAs who are astrologers of long experience and who speak with authority. They all assure me that if the horoscope is correctly set up, and then correctly read, it is highly reliable. Manley P. Hall said once in a lecture on the subject, that he considered the score of hits about 50-50 with the good readings of horoscopes. I fear my own failures in reading my horoscope come from very poor reading. It is probable that I read expecting to find definite events in my progressions instead of general trends. How much there is that we need to know more completely and in finest detail.


MAY I TAKE THIS OPPORTUNITY to express my deepest and most sincere appreciation of those of you who have been with HRA and me for the greater part of the four years since we began our work together. I wish there were some special form of recognition I could offer to show what your unwavering understanding and support has meant to me month by month and year by year. There are only a few of you, and there have been perhaps a thousand who have come and quickly moved on to other things.


On the list of those who have been aboard the good ship HRA for three years, there are many more, and these of you are almost as greatly appreciated. Of course, the length of time is not the real measure of the quality of the membership, and some of the most recent arrivals promise to be unfaltering pioneers to stand long beside us. So, shall I say that all of you who have gold stars due in your records as HRAs are, at this birthday time, extended my warmest greetings and renewed thanks. I have a strange inner feeling that we have just been passing some unseen landmark in our work together, and that something new and highly illuminating is on the way to us. Perhaps we will soon find ourselves beginning a new and broader phase of the research and testing. Last week I asked for a dream to symbolize what was ahead. I got one of clearest water – spreading far and wide.




Potentizing Mana and “The Aka Finger”

February 15, 1952



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.



Bach Flower Remedies: How to potentize, as explained by Dr. Oscar Brunler. Potentiated mana. The strange case of Achille D’Angelo: “The Aka Finger.” What is the best position for prayers? Sending mana to na Aumakua: the water symbol of wai.




Bach Remedies information has been requested by a number of HRAs after the mention of them in recent Bulletins. The following information has been supplied by HRA F.J. For contact with his followers, write to Miss Nora Weeks, Mt. Vernon, Statwell, Wallingford, Berks., England. In U.S.A. the books in which he gives a complete list of the flowers and the ills to be treated with their potentized extracts may be had from The Theosophical Hall, 245 West 33rd St., Los Angeles, Calif. (No titles or costs were given.)




Dr. Oscar Brunler explained the standard method to me. Take one part of substance and mix it with ten parts pure water. Take one part of that mixture and mix with another ten parts of water. Repeat as often as desired. Each operation thins the solution a tenth. The substances are said to gain in potency because the atoms of which they are constructed are caused to expand as they are stretched ten fold, or a thousand in spreading equally through the solution. This is said to cause the rate of vibration to increase in speed and so cause small amounts of the original substance to have much greater power. The exact difference between the power of a dose of one cc of concentrated flower extract and a dose of potentized extract containing only one one-thousandth as much extract, seems to be explainable only in terms of “trace effects.” We know that traces of certain mineral elements are needed for plant or animal growth and health, although the trace may be infinitely small. It is supposed by many that such traces may have a catalytic effect, not themselves entering into chemical actions, but causing, by their presence, the reactions between other chemicals which normally would not react one on the other.


I gather that different substances give very different results when potentized. Dr. Brunler tells of amazing results in the use of potentized chemical fertilizers. On the other hand, an HRA wrote to tell me that some years ago, in Florida, Browne Landon had advocated the potentizing of fertilizers, but that the result, in his hands, were not sufficiently satisfactory to be conclusive. Inorganic substances may give very different reactions. A flower extract may be a very complex mixture compared to a simple nitrate salt. Organic gardeners tell us that chemical fertilizers leave substances in the soil which are very bad for plants, and some go so far as to stop the use of animal manures. Evidence accumulates to show that insect pests and diseases attack crops far more freely if they have been grown on ground treated with chemical fertilizers. Food values are also inferior in such crops. We are slowly learning that Mother Nature knows best in her methods of growth relative to plant and animal life. Refined and chemically preserved foods are suspected of being the cause of a host of modern ills. The pendulum seems to be very useful to tell one what food is right and what food is poor or even harmful. HRA F.M.H. writes that “Seroyal Brand” Vitamin sales agencies offer a pendulum that works over a plastic box and which he has found excellent for food testing. The box contains a magnet and/or lodestone and is sold at nominal cost cost. Dr. F.M.H. writes, “It is particularly good for checking food supplements to tell which are needed by the body and which are not. I have recently been busy checking bread, and have finally found a 100% whole grain broad that isn’t full of chemical preservatives.”




This may well be the secret of what we postulate to be the “High Mana” or Mena Loa of the original Huna system. As I have said in my book, SSBM, it is evident that the life force – mana or basic vital force – is used in seance work when ectoplasm is taken from the living and used to fill the aka molds of entities who materialize. This seems to demand a form of force that is “living” in as much as it can be controlled by the mental action of spirits (they having no mechanical means of control such as coils and vacuum tubes for such uses). We know of no non-living force which can be so controlled, as, say, ordinary electricity. It follows that if mana is taken from the living at a séance and used to produce materializations or apports, the amounts of mana must be rather small, otherwise the medium and sitters in the circle would be far more depleted than they are. This leads to the conclusion that the mana must be “potentized” in some way so that a small amount of it can do spectacular things. In my book, I suggested the idea of stepping up the vibration of the force much as we do in handling electricity.


I have been taken to task for this comparison repeatedly, and will be for suggesting “potentizing” as a comparative process. But, be that as it may, it appears quite evident that something is done to change the vital force so that it can perform in a way not seen under ordinary circumstances. Perhaps we may eventually, thanks to pendulums and related semi-psychic extensions of our measuring mechanisms, learn exactly how low mana becomes High Mana and is used to break down non-normal parts in the body and rebuild them as normal or “healed.” In any event, so far as I can learn, Huna offers at this time the one and only simple, clear and logical explanation of what happens in this poorly lighted corner of the field in which we labor as HRAs.




[This] is an excellent example of (1) the lack of an explanation where Huna is not known, and (2) of the correctness of Huna in the matter of the projection of an invisible ectoplasmic “aka finger” accompanied by the use of much mana. This case was called to my attention by HRA E.S.S. of Buffalo, N.Y. It is given in full in the March, 1952, issue of STAG magazine, page 21, (author, John Zischang of the U.P.)


Achille D’Angelo, so the article relates, is an Italian. In his youth, he discovered that when walking 20 paces behind a beautiful girl in Naples, he felt an overpowering urge to reach out and touch her. His hand went through the motion of touching the girl in a caress. The girl reacted as if actually feeling the hand. She cried out and turned to see who had touched her. Seeing no one closer than 20 paces away, she fainted. (Supposedly from the fright of the supranormal experience.) D’Angelo vowed to use the strange power for good, and set about experimenting with it. It proved useful in healing, although the article says only that when this man visited New York recently, the Italians learned that he was there and swarmed to Wei in the hope of being healed, although he avoided them because such practices are outlawed here.


The writer of the article, won the opportunity to test the power to make his touch felt by another at a distance, and later brought in magicians, a psychical research officer and others to assist.


From across the room the white haired D’Angelo was able, under test conditions, to project an invisible hand and make its touch clearly felt on three different occasions. His subjects simply sat still with closed eyes so that they could not see when or how he made the motions with his hands. The writer was startled by having a finger jab him sharply in the back of the neck, and learned later that he had felt this when D’Angelo had jabbed the woman of the. local S.P.R. in the back of the neck as part of the demonstration.


In addition to the definite “touches,” there were things which are commonly observed at materialization séances – gusts of wind on the face and arms and the sound of scuffling feet running around the subject on the carpeted floor during the time lag of about 1-1/2 minutes. (Remember the time lag noted by HRA Cameron in waiting for the Aurameter to react to force beams from the hands.) During this minute and a half, D’Angelo and his observer had walked once around the subject, but had not approached closer than ten to twelve feet.


The fact that definite “touches” were made and clearly felt, shows that the “aka finger” of the Huna system actually can be projected. That this aka projection can be filled with invisible ectoplasmic substance taken from the body of the operator is to be guessed. (We have but to recall the experiments of Dr. Crawford with the Goligher girl, Kathleen around the year 1922, to reach the conclusion that the ectoplasm came from the sensitive. In that series of tests, similar touches were made across a room on a table sprinkled with red dye – the dye returning with the ectoplasmic projection after the test and staining the girl’s clothing and skin at the point of exit and entry. See page 68 of your Encyclopaedia of Psychic Science by Dr. Nandor Fodor.)


The only thing that leaves a person exhausted is an exhaustion of the vital force or mana. Doctors recognize this fact now. In the case of D’Angelo, he was left so depleted by each demonstration that he had to have a considerable period of rest before he could make the “touch” again. When demonstrating, his face became red and he panted as with a great exertion as, we must remember, did the mesmerist observed in Hollywood not long ago when he worked up his mesmeric power in preparation for the work of knocking subjects unconscious from their chairs.


One more thing, and this is very important to a full understanding of the matter. The mana is involved in the production of ectoplasm of the invisible kind that forms the “aka finger” which is reached out to touch the subject. This ectoplasm, even when remaining invisible, can be hardened or strengthened by the mana and/or an action of consciousness (presumably of the Aunihipili in this case) so that it is as if solid and material. (In Dr. Crawford’s tests, the invisible “ectoplasmic rod” was extended from the girl’s body and was solid and strong. It rang a bell or lifted a heavy table.)


While the magician friends and other experts who tested D’Angelo with the article writer could offer no explanation, even while not admitting that what they saw was not stage trickery, the case gives us one more unit of proof to place behind Huna as we at present conclude that it must be. Step by step by step we arrive at clearer understanding of the way the unseen elements of the three selves of man can and do work.




Prayer and mana exhaustion have often gone together for many of us in our Huna prayer-action experiments and in the TMHG as well, as when trying to heal individuals with physical contact. The pendulum test of the normal charge of mana, also is good for the surcharge, and for the condition of charge after mana has been sent along the aka thread to the Aumakua or Po`e Aumakua, where the flow may possibly be divided many times and in some manner “potentized” greatly for use on that level of being as well as on the physical level.


Sleep is the natural reaction to a lack of mana. I have found that I had fallen asleep toward the end of a TMHG period. Others have had the same experience. All of us have swiftly revived. However, it is my opinion that, if one successfully establishes a circular or up-and-back flow of mana with na Aumakua, and is careful to ask for the return flow as in the words, “Let the RAIN of blessings fall,” the mana, as the pure water-mana of “rain,” will not only be returned but will be watched for by the Aunihipili and accepted. Just a little “potentized” or high mana, according to our present theory, will vivify one amazingly, as well as act to heal and otherwise aid the physical or mental man.


A TEST FOR THE PRAYER POSITION was made by me at the Study this week and I suggest that it be tried and that we pool our findings in the matter. Kneeling for prayer seems to go back for many centuries, and this may have significance as a physical stimulus for the Aunihipili to get it to do its part in the making of the contact with the Aumakua. (This is especially true for one who has been accustomed in childhood to kneel for prayer, as the Aunihipili has learned that signal as a prelude to prayer.)


The Baron Ferson method of gathering a surcharge of mana is to extend the arms away from the body at the sides and to spread the feet and legs as far apart as one can comfortably. He thought, at the time at which I knew him, that the hands and feet were thus stuck out beyond the oval aura which surrounds the body, and into the atmosphere where the “Universal Life Force” flowed and could be collected by an effort of will. This may be right. The stance and method work very well. On the contrary, we may guess that if we wish to keep the mana charge close in the body, we should draw the legs and arms close to the bodily centers. Kneeling does this and so does clasping the hands over the chest in the time-honored attitude of prayer.


MY EXPERIMENT was that of kneeling, placing my hands together for prayer in the usual way, and bowing my head. In India they believe that prang or living force, runs from the end of the spine to the top of the head and out of the top at “The Door of Brahman.” Just where it goes from there or what it does, is not too clear. In our Huna work we have found mediums picking up the aka threads with a winding movement of the hand over the subject’s solar plexus and, feeling sure that the solar plexus is the center of the Aunihipili and the point from which its aka threads rise to the Aumakua, we have something else to go on. Suppose we say that the Aunihipili sends mana over the aka thread from the solar plexus region outside the body, and that this strong aka thread is guided between the hands and comes up between the cupped palms and out through the space between the finger tips. Note that there will be a small space between the two middle or second fingers if the finger tips are brought to a point instead of being spread out like a fan to a slight extent. The first, third and fourth fingers touch in this position which we are testing, but not the second.


One first assumes this position just as a test to see that it is easy to assume. Then the mana surcharge is accumulated and the position again assumed. The picture is then mentally held for the Aunihipili – the picture of the forces flowing up to the Aumakua through the aka thread passing upward from the tips of the second fingers, but, in addition, the picture is held of the force rising from the spinal region and coming out through the top of the bowed head. The head being bowed, the flow from it points to the upward flow on the aka thread or cord rising from the hands. Picture them joining and flowing upward. Ask for the return flow.


On other days, experiment by picturing the flow as rising first from hands, then from head, alternating slowly or rapidly. And, as the third experiment, try picturing the complete mana circuit of flow established and going up to the Aumakua by one route and returning by the other, or alternating. If your experience is like mine has been, I think it probable that you will find the top of the head is where the return flow comes back into the body. You may experience some unusual sensory stimulation, but that is something I cannot predict. Please report back so that we can average our findings in the mechanics of prayer as to position, and have a report on the results in a Bulletin.


A POSTSCRIPT ON D’ANGELO might be added here. This gentleman was at some pains to explain that he had learned early in his experiments that he could not control the projected part of himself – in the tangible form of a hand – and be sure what part of another person it might touch, especially with women. For this reason, he explained, he made it a habit to demonstrate only on men and so save the chance of embarrassment. This shows very clearly that the Aunihipili is the one sending out the aka hand to make the touch. It also shows that, in doing so, it is acting on its own although it may have been caused to act by a command from the Auhane. This agrees with our Huna findings that we can only issue the order, as na Auhane, when it is time to contact the Aumakua in prayer and send the offering of mana. The Aunihipili must take over then and make the contact as well as send the flow – while we relax and hold before us the mental images of the conditions which we desire to have provided for us in our bodies or surroundings. It takes some time to train the Aunihipili to its part in effective prayer, but it also takes time to teach the Aunihipili to play its part so we can read.




HRA S.P. writes from New Jersey that he has been making tests with his Aurameter an several things, locating auras and beams of force, also sensing the pull of the flow of the beams much as HRA Cameron feels the flow in beams rising from underground water columns. (S.P. writes) “As I sat in my chair adjusting the head of the Aurameter according to page 3 of the instructions, I noticed that when I got the head of the meter in balance it was strongly attracted to the head of my bed near the south wall of my room – really southwest. I followed the pull and the Aurameter outlined for me a cylinder of mana, or other force, about 4 feet in diameter, with a downward flow as shown by the downward pull of the head of the meter until it reached the level of the bed and turned at a right angle – to pass through the wall of the room and out into the yard. I have not traced it far enough outside to know where it goes. This is not a thought-form, but a continuous downpour of mana. I have measured it every day, morning, noon and night from January 15th to February 4th and the force never varies in size or direction of flow. I think it is a continuous downpour of mana from the Aumakua. I also think it has healing power, for whenever I have trouble with my eyes, I can go and lie down with my head in the downpour and ask to be healed, and I am healed.”…. It must be remembered that HRA S.P. has given much time daily to prayer, and that this is something that may have been building over a considerable period. From such an experienced student in the psycho-religious field, and one with excellent psychic gifts, such a report as this cannot but carry weight and set us all thinking on new lines. There seems to be a whole world of forces and vibrations of which we have been almost unaware, but which need greatly to be understood.


ADDITIONAL BACH REMEDIES INFORMATION has just come in as I write, this time from HRA Mrs. R.M. in the East. She gives the following: “Two small paper covered books by Edward Bach may be had from Ideal Health Stores, Inc., 30 West 36th St., New York 18, N.Y. The books are, The Twelve Healers and other Remedies – in this one giving the names of the flowers and how to use them and for what.Heal Thyself – an explanation of the real cause of disease and the cure, a very wonderful book, I think. There is another that I have not seen, The Medical Discoveries of Edward Bach, Physician, by Nora Weeks. All are published in England.” (Send self addressed post card for prices.)


A SECOND REPORT FROM HRA DONALD KENDALL has come concerning the healing of the pains in his feet which went almost entirely away after a few treatments by Rev. Jessie Curl and her spirit guide, Hoo`la. He writes, “… a week after the third treatment, there was a recurrence of the arthritic pains, but they were much different than [they were] before beginning the treatments. Where before the pain was steady, it now comes occasionally in surges, then disappears for periods… The pains are sharper but briefer. As the condition has been there for several years, I certainly do not expect an instantaneous healing. I am inclined to think something is working out there.”


HOO`LA appears at a seance attended by Don and in his letter he goes on to say, “On the evening of January 23rd, I had a private seance at his home with Dr. Dickson. When his control, Minnie Brown, materialized, I asked her what she thought of Mr. and Mrs. Curl. She replied that they were wonderful people. Then there materialized a heavily built form which walked out a short distance from the curtain (of the materialization cabinet) and announced itself in a low, husky voice, as Hoo`la. While the form remained there briefly, a slightly higher pitched voice said to give his greetings to Mrs. Curl and predicted that in a not too long time, she would return to England, where she is wanted badly. I turned to Minnie and asked whether Hoo`la spoke English. She said that one of his helpers, Kapiolani, had spoken for him.” It may be noted here that the most famous woman of that name in Hawaii was of the native nobility and, after becoming converted to Christianity, went with the missionaries in early 1825 to break the taboos surrounding the volcano of Kilauea and the worship of Pele.


REV. JESSIE CURL writes that she will be at the Stewart Hotel, 351 Geary St., San Francisco 1, Calif., until the end of February. She has no plans ahead, and cannot say where she and Mr. Curl will go next. I give this information because so many have written to me to ask whether their vicinity will be visited and if so, when. No answer can be given to this question at present. Letters reporting successful results from her treatments continue to come in. It will be recalled that Huna is the science of man both in life and after death, at least in so far as it presents a rounded system of psychology. Spirit healing, therefore, is a definite and legitimate part of the practices of Huna.


IF YOU ASK FOR EXTRA COPIES OF THE HRA BULLETIN to be sent to you or to a friend, please be informed that copies cannot be sent for 2¢ in postage unless 20 identical pieces are mailed at one time. An extra copy must go by regular mail and this takes 6¢. Cigbo will be greatly served in keeping up the stamp supply, if postage to this amount is sent with each Bulletin requested for self or a friend. Bulletins bound in volumes can go by parcel post, but not as “printed matter” or under “book rate,” one volume costing 19¢ to send into the 8th zone from Hollywood. Bulletin 71 with the index, takes 9¢.


SENDING MANA TO NA AUMAKUA as the basic element in all offering of “SACRIFICES” has brought up the question as to whether or not the mana of a sick or impure body was acceptable. Also, whether the mana of a “sinner” was pure enough to send. This is a very important thing to understand correctly. We have no way to know by direct insight what impurities may be carried on the mana flows to na Aumakua or what the results of such a sending may be. However, we have in Huna the evidence that the same problem was met and an answer evolved thousands of years ago – when the language of Polynesia was being evolved. The same problem was met in early religions such as Christianity, in fact, in any religion demanding sacrifices to the gods. Most religions lost sight of the secret behind sacrifice – the secret that mana was the one and only acceptable thing to be offered.


In the roots and symbol meanings of the language of na kahuna, we find the answers to our own questions as given above. The word lele, in the Hawaiian dialect of the Polynesian language group, has the meaning of “jump, fly, ascend quickly.” It also means “an altar for sacrifice” or a place from which the something of the sacrifice rises. The human body is the altar from which mana rises in our prayer actions as our sacrifice. This fact allows us to understand the significance of the word lele`wai, which means “to cleanse or purify.” Literally, the combined root words mean “to cause water to fly upward.” We who know the secret symbol of wai, or water, know that it is mana.


The mana flies upward to na Aumakua and, quite apparently, it was long since discovered that in this very act of sacrifice, “cleansing and purifying” were inherent, so that it could not contaminate na Aumakua. Knowing the inner symbolic meaning of lele`wai, we can see how the priests of early religions who had lost the inner meaning may have come to get the idea that “flying water” in connection with sacrifice indicated a cleansing by washing something or some person. Ceremonial washing was universal in early religions in the Near East. In Christian teachings, however, some of the inner meaning must have been retained, for baptism and the later forgiveness of sin by sprinkling with “holy water” used by a priest, was not a body cleansing. It was a cleansing of the spirit of man from all past deeds classed as “sinful.” It is also probable that the idea of using water as a physical stimulus in giving strong suggestion that “sins” were being washed away, was an echo of the complete rite of na kahuna by which fixations of guilt (or other fixations) were removed, so that the one so cleansed might have his “path” cleared – might again be able to send mana to his Aumakua via his Aunihipili in the normal manner and so obtain desired answers to prayers.


For our purposes, as we work to win back a working understanding of Huna, it is enough that we learn that the sacrificial offering of mana is acceptable no matter what the condition of the one making the offering. All that we need to worry about is the necessity of living the kindly, helpful and HURTLESS life. Na Aumakua are very kind. This we learn over and over. They stand ready to cleanse our soiled faces times without number when we look up to them. Huna is very simple, very easily understood and very easy to live by, once the secret of its symbols are brought to light.


HRA N.B. WRITES from Dallas, “I know that I am not a very good member, but of one thing I am sure; I have had a tremendous amount of help from belonging to our HRA organization. It is nothing specific that I can put my finger on, but I find that small worries that used to bother me, never get a hearing now. My health has become much better and I am ever so much happier, and to me that is a great help. I admit that I do not understand all of the theories of Huna, but that seems not to be necessary. I absorb the ideas like a sponge.


“My comment on this delightful report is that we all seem to be very much like that. We may not understand clearly the new ideas which we encounter in Huna and related fields, but we keep absorbing them by degrees, and eventually they become ordered and ready to hand for our use. Little by little they make themselves felt for good in our lives and actions. Little by little we build broader and more satisfactory philosophies of life and being for ourselves. Little by little we become better able to Serve and feel the joy of Service. Our final goal is as clear as it is simple. We grow slowly toward being “Utterly Trustworthy” in our use of all the things given us to use, be they material things, thoughts or forces. One follows the ancient way asking first for knowledge, for understanding, and for light on the obscure teachings. Once this comes, the rest is simple. The dark shackles of ignorance, superstition and dogma fall away. We find that the former weighty obstacles to “living the life” fade into absurdities. We are allowed to return to the quiet and peaceful normal [way] of living. We smile to see and realize that the Powers that created us and the level of life and intelligence which we now know have made no mistakes. It is only man who makes the mistakes in his efforts to correct the imaginary mistakes of the Creators.



Letters, Reports & Comments

March 1, 1952



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.





HRA EGH. writes: (As to MFL and all Fellow Researchers) “The world does move – in reverse. Bulletin No. 72 is a masterpiece of evidence. I refer to the second paragraph, headed HOW TO POTENTIZE, outlined by Dr. Oscar Brunler. This is nothing new. It is straight Homeopathy, a science of healing by high vibrating medicines, outlined by Dr. Christian F.S. Hannemann in 1796, and offered as a textbook in 1810. I owe my life to Homeopathy and goat’s milk, hence my interest.


“The method used in Homeopathic pharmacies, of which there are long established ones in Baltimore, Philadelphia and St. Louis, to my knowledge, differs from Dr. Brunler’s ‘flower essences and water’ (not Dr. Brunler’s but MFL’s hasty way of putting this point) in that the act of potentizing demands ‘agitation’ and the diluting solution is alcohol and water. For mineral salts, ‘trituration in a mortar’ is substituted. One part of the salts is mixed with ten parts of neutral sugar of milk, and ground with a smooth pestle until a homogeneous powder results. For higher potencies, that process is repeated ad lib.


Dr. Hannemann was educated in an orthodox school of medicine at Erlangen, Germany, and practiced some years in Dresden, where he came under the influence of Emanuel Swedenborg. With the courage of a mystic, he braved the ridicule of all the learned professions when he enunciated his doctrine: ‘That which causes disease will also cure it.'”


POISONING FROM POTENTIZED FERTILIZER was reported last week over the phone by Dr. Brunler. He had made up such solutions for use in his own garden it seems, but the radiations from the glass jar in which he stored the potentized solution poisoned him rather badly. Now, after a number of days, he is almost recovered.


THE RETURN FLOW OF HIGH MANA as the fall of the “rain of blessings,” was recently the subject of experimentation on the part of HRA Verne Cameron. While unable to use his Aurameter on his own hands during prayer, he tested the hands of two others before prayer, during prayer, when clasped and not clasped. The result reported was that after a prayer was finished and the return flow of High Mana was requested, the flow was seemingly magnified greatly when cupped hands were extended as if to receive the down pouring. Very strong beams or flows of force not unlike that rising from flowing water could be felt and registered with the Aurameter. (Comment: This is most interesting. We might conclude that the holding up of the hands in the position of receiving something acted as a splendid physical stimulus to cause the Aunihipili to attract the downward flow in some way to the hands, perhaps to make some inner gesture of acceptance. No particular results were noted or reported. MFL.)


HRA KITSELMAN’S “E” THERAPY book has been studied with much care by HRA TAL of Los Angeles. He has not taken the ministrations under this system, but has arrived at some conclusions and writes an interesting general letter covering that and experiments with the position for prayer. He writes: There is much in ‘E’ Therapy (the book) that brings me back to the conclusion: HUNA, HUNA, HUNA, with a slight leaning toward Theosophy and Indian philosophies. There is much in it, I grant, that is enlightening, at least to me… but the real question I want answered remains unanswered. That is, how do the answers to prayer, wonderment, or what have you, come to one? Are the answers figments of one’s imagination, or what? (Comment by MFL: The Aunihipili seems to use a shorthand of sorts to reduce what it is given of information by the Aumakua to symbols. We see this in dreams, and have learned to ask for the meaning of a dream and often get it in flashing bits of sudden understanding. It is to be expected that the Aumakua would, in the relaxed waiting for it to show what was to be recalled and re-experienced in the therapy, give the Aunihipili the memories of scenes of things or people to present to the focus of consciousness.  The Aunihipili may reduce some of this to symbols which need to be handled as those in dreams. The present great difference between the “E” Therapy and the later forms of Dianetics seems to me to be that in the first the High Self is invited to take over and present the things which, when re-lived, will result in the draining off of the fixations and a correction of ills. In the latter, there is marked reluctance to trust the things which seem to come from the High Self, and the function of the auditor to direct the work rather completely is stressed.) “The main benefit I have obtained from the booklet is the explanation so long sought by me of what I call the ‘saturation’ or sensory exhilaration I experience nightly at the conclusion of my prayers. This they term “Fire,” and they give a good understanding of the meaning of it and its benefits. I had, for some time, been curious as to whether some ‘smart’ entity had been stealing vital force from me at those times, but had discarded the idea because I experience such a wonderful feeling of ‘aliveness’ and relaxation, with no indication whatever of exhaustion. I truly feel that I make contact with my Aumakua.


“In Bulletin No. 72, your suggestion that we experiment with kneeling and position during prayer will, I think, bear fruit. You see, once a few weeks ago, I entered my nightly routine as usual, but suddenly wondered, like yourself, if better results might not be obtained by reverting to the actions of my childhood and kneeling instead of sitting up or lying down, thus getting back to a position that the Aunihipili understood perfectly because it had been conditioned to it from the earliest days.  Like other HRAs, I continually experiment in the hope of finding a better procedure and the best solution – that these might be found and passed on to others via yourself.


“Following that line of thought, I have evolved what I call a ‘ritual.’ I first take a clear glass filled with water, relax, and gaze passively into it, concentrating at the same time on the thought-forms and imagery of the things which have been my goals – material, physical and spiritual. Gradually these images appear in the tumbler of water, and when they have all appeared to my satisfaction, I cease. I find, too, that eye strain is much relieved and the eyes feel rested. At first this routine used much more time than I felt should be necessary.  Then, as the Aunihipili fell into line, the time needed to create these forms and images became less and less. Now, it takes seldom more than ten minutes. Then, after thus conditioning my Aunihipili, I get down on my knees, allowing about a minute in meditation to allow for the time lag. (Note that there is no special accumulation of a surcharge of mana or ritual offering of same to the Aumakua, MFL.) I thank the Aumakua for all blessings and acknowledge receipt of same. I keep in mind the Master’s words, ‘Believe that you have received, and you shall receive.’ However, this THANKING is done by an effort of synchronizing the Aunihipili by conscious direction to the base of the spine with my Auhane in union, and by imagery, directing the union up the spine, to the top of the head, mana charged, to the Aumakua, in TRILOGY, three times. Then asking that the ‘RAIN OF BLESSINGS’ descend upon me, and that any instructions or messages for guidance be given in a dream. Peculiarly, the ‘saturation’ I experience now comes three times, each time after my conscious direction of the flow, the third time always being ‘terrific’ and leaving me with a wondrous feeling of relaxation and well being, and ending with a long yawn. Like the HRA in Dallas, I, too, can express a feeling for greater living since taking up this research. I have wondered if it may not be the outcome of the very ancient admonition, ‘Know thyself’.’ At any rate, I would not exchange my experiences and feeling of well being since becoming so associated with yourself, and indirectly with the many other people in this movement, for anything of which I know.


“I must explain that I was prompted to use the synchronization of the Aunihipili and the Aumakua at the base of the spine, from the spirit communicator, Yada, dissertation given through Mark Probert recently when I attended a seance in San Diego. Yada spoke of the serpent as the symbol of creative power – the power which is centered in the spine – and the entwining as the symbol of upward movement for the accomplishing of our desires – the coiling around the spine. All such symbolic knowledge may lead to the goal we seek and at which experimentation is aimed. By the way, I like your idea of mana potentizing. Seems possible. More power to you Max.”


Comment: This is the type of experimental approach that we need in HRA work. Many HRAs do not agree with my tentative conclusions or my ideas concerning what Huna was or was not. Many are irked by the materials I use in trying to select things for the Bulletins which will have interest for a very mixed set of readers. Fortunately, most HRAs are very tolerant in this respect, knowing my limitations, and crediting me for the best of intentions. In the letter from HRA T.A.L. there may be points on which there is a difference of opinion, such as on the idea of blending the Aunihipili and Aumakua at the base of the spine, but such differences are of great value because they often set other experimenters to running check tests after their own manner of approach, and there is no telling when something very significant will be discovered or experienced. My own position is much like that of an eager spider clinging precariously with one claw to the center of his web while clutching with his other claws a constant “catch” of thoughts and information tossed in by HRAs. I try to digest them and spin them into more web.


A LETTER OF EXPERIENCES, CONCLUSIONS and constructive criticism, dated February 15th, has come in by air from an HRA who joined in the Huna testing and research over five years ago. The writer is a seasoned student and her letter offers much food for thought.


“My dear Brother Max:

I have been turning over in my mind for several days the subject matter of a letter I hoped to write to you – and wondering how to word it – how to get across to you some findings of my own in my recent experiences – how to express to you some constructive criticism of your work for Huna. I hate the word ‘criticize’ even if it has ‘constructive’ in front of it, when my husband and I so deeply admire your efforts, and sympathize with most everything you do to further the knowledge of Huna.


“When, lo! Bulletin No. 67 arrives, and provides me with the very inspiration. In this Bulletin, on pages 4 and 5, you tell of your visit with Jessie Curl and what Hoo`la said and did for you, through her, and what you later did for yourself by raising yourself into ‘The Light.’ Ah yes, Max! FIRST HAND EXPERIENCE!


“I want to tell you what happened to me, spiritually. Like you, I think I make the mental approach first, and always want to know WHY and HOW. But, theory is one thing, and trying to put the theory into practice always is another – always seems to uncover totally unexpected angles on the matter.


“In the end of 1949, when I began my prayer project, helped by my husband, burning a little candle to symbolize the Light and repeating the prayer three times, as you suggested, we prayed because I had received a very strong urge to come to re-establish our life here. Our prayer always ended with a request that we might, by this change over, be enabled to know our Aumakua better and spread the truth about them, later, to others.


“As I had trained in New Thought teachings for many years before I found Huna, and as I had had ‘miracles’ more than a few times, it did not surprise me when our prayer began to work out. What DID cause surprise was the WAY it worked out. No fiction in book form could surpass this tale, and it is still working, as I hope to tell you in another letter.


“In this letter I want to tell you what I learned from my personal sufferings in the process of working out, and how it fits in with your experiences, Brother Max, and what use it can be to other Huna students.


“As our demonstration unfolded, it was not all smooth going. We hit some very rough spots, especially for me, but I finally got here, believing that within four or five months our house would be built despite all the shortages and restrictions, and that Mr. B. would have got his transfer to the office here. It turned out very much otherwise. I was alone from August until the next April, living in a house trailer. Unable to build, I moved into the house we bought and lived there alone until October, 1951 until the demonstration came to a head like an awful abscess, burst, and so came the healing and renewal. Those months were possibly the worst in my life.


“But they taught me things – oh, how they taught me. I think they were for me a veritable ko-an, for one reads that when the monk came to Sui-o to be helped to get Realization, it took him over three years, and, as Suzuki says, ‘When not spurred, no awakening. When  not cornered, no opening through.’


“The first point in my experiences is a danger spot that I have never heard you warn students about, although it is often mentioned in occult literature and is given in the Bible as Peter’s attempt to walk on the water, nearly drowning, and having to be held up by Jesus.  As an intellectual idea, very interesting: as a personal experience, simply devastating! There you are, sailing along on the top of your demonstration, buoyed up by faith even when things are not working out. And then, without warning, you hit a spiritual air pocket, and DOWN you go! It is not just a case of ‘moods,’ for they  are emotional and soon pass. It is just as if all the water had gone out of the lake and you were left sitting on dry bottom. You struggle to regain some kind of conception or inspiration, but NOTHING comes. The MIND can’t help you. The old intellectual conceptions of faith are still to be read on the pages of your mind, but they arouse no response.


“It is the feeling of being lost in a wilderness. Nobody to turn to who understands. It is no less than terrifying to a student of half a lifetime like myself, but think what it would be to a raw beginner. Surely you should write a small manual on ‘The Path to Miracles – What to be Prepared for.’


“You know what a dry taste in the mouth is when it is impossible to swallow? Well, this is a dryness of the Soul. It may last a day or a week or longer, then it goes. The idea being to see that the demonstrator does not ‘go’ first, by jumping over a cliff. An alcoholic bender might be the solution for some, but in my case I have an Aunihipili that thinks that elderly ladies, drunk in the full light of day, are a cause for shame. Instead, I battled it through.


“The second point is so different that I do not know how to name it, so can only describe it. (It might be called – condensing a part of the letter – ‘What Peter did and felt and thought when he found himself sinking into the water, and before he saw that Jesus was able to come to hold him up. In her case it was a vast loneliness growing over the months, the demonstration bogged down and with no sign of ever starting again. MFL.)


“I had reached the place where I was ‘cornered’ and I had but one recourse. I had to find the ‘opening through.’ Where was it? What was it? I believed that the only help could come through the Aumakua Spirit, and that the contact had to be made again and kept. I prayed, and there was no sign to indicate that the prayers were reaching any mark. None of the physical senses recorded any reply. Yet, I had faith to believe that the prayers were heard by SOMETHING. The answer had never before failed to come when I really reached the place where I COULD NOT take any more.


“There was no more intellectual meandering. I began a most urgent spiritual search. After a long time it came to me that the answer must be through GRACE: we reach up, the Aumakua reaches down. There must be a level at which there is fusion. Now, with Bulletin No. 64 before me and your account of your experience with Hoo`la trying to drag you up, and with you later being able to rise in your emergency,  I see that this fusion must be attained. But at the time of which I write, I was just beginning to try for some form of fusion through Grace. However, the mystical approach was not enough for me. I went back to bolster my mind with basic, logical concepts of the Universe and, therefore, the reality of God.


“(Eventually) I began to BELIEVE – not hold opinions – the reality of SPIRIT. I became like a child taking its first staggering steps. I was certain that I was in contact with Spirit, but it felt so very unfamiliar. I kept practicing. I kept praying. And, I kept getting results all along the way.


“One day I caught myself sending up a thought of real affection to my Aumakua as a real and true friend – a parent. I didn’t want anything at that moment! I was just being loving. There followed times when I was filled with JOY. I knew that this must be from SPIRIT. It made me feel light and strong.


“I had many setbacks, for I found that I became very sensitive to vibrations, to loud noises, harsh criticisms and the like. Also, I frequently read the thoughts of others. To make things harder, my Aunihipili, poor thing, became badly upset by all the material uncertainties and by being separated from its mate. My health suffered.


“At last I began to find the ‘opening’ – to make discoveries and to experience the thing you described when able to lift the consciousness. As you put it, ‘Suddenly, with no sign of mental or spiritual sensation,’ you were healed.


“I found that this IS the hallmark of the action of SPIRIT. No mental or spiritual sensation, because there is no friction – no effort. It is like, ‘God said, Let there be Light, and there was Light.’ Spirit just lets things be.  A further point: I wasn’t just finding out things about Spirit; in a small way I was becoming what I found or touched, for I began to achieve my small concerns in an effortless way also, aided by a developing intuition in dealing with trifles. A bit of ‘stillness got into my bosom.’


“At this time, day by day, I seem to be learning to walk in, and with, this ‘touch with the Unseen Spirit ‘  I feel that I may reach the place before long when I shall rely entirely on Spirit and stop leaning on outside props. That is rather a terrific thing to say and mean, at least for a weak human like me, but, you see, apart from the actual miracle demonstration (now complete in the matter of the new home, and with her husband now there, I believe. MFL) I have had in material ways. I have also made some steps forward. (She mentions two books which helped greatly during this long period of stress. Recovery, by Starr Daily, and The Autobiography of a Yogi, by Paramhansa Yogananda.)


“One more thing. You will remember that in the case of the instant healing that came in Australia when the ancient prayer bowl was held and healing was requested, nothing was felt that could be reported. The pain just stopped, and never returned.


“I am delighted beyond measure to have you speak in this Bulletin of the necessity of the kala or cleansing before prayer, or as a necessary accompaniment of raising the consciousness. The one fear I have had as I watched your Bulletins, was that you would put the Keys of Power into the hands of students who would have the wrong motives, or who have not heard that LOVE is the only Power. We are all so sinful and complexed that we can help each other tremendously by talking things over, as you do in the Bulletins, and learning to be humble and to want to make restitution and gifts and to clear the pathway of the old guilts and complexes.

Aloha from us both. Affectionately, HRA”


COMMENT is little needed on this letter. She “also bears witness.” Instant healing has not been peculiar to Huna. It is something experienced the world around in all ages. We center on Huna because it seems to offer the straightest line of information on the things involved in such healing. One day we will, I earnestly trust, know exactly how to take each of the necessary preliminary steps to contact the Aumakua and call down the healing for ourselves or others.


“WHY DO WE HAVE TO THINK ABOUT SUCH THINGS AS THE BACH REMEDIES, instead of healing through prayer?” asks HRA JB in a recent letter. In reply, I have explained that we have fallen into the Bach Remedy matter because of the fact that HRA Dr. Westlake, in England, told how he used his straight psychic powers to find out which of the remedies his patients needed. That led to the question of what such remedies might be and how they were made ready. Most HRAs, like myself, had never heard of them and were happy to have the information, even if it has led us into “potentizing” and other matters which cannot be classed with the simple gathering and preparation of herbal remedies of the kahuna la`paau in the Hawaii of yesterday. As I have often pointed out, na kahuna believed in using all of the methods available to restore health. They were a remarkably sane and rational lot and we can profit by their example. The best doctor and the best prayers should go hand in hand, at least for this stage of our research. Perhaps, later on, we may be able to call down instant healing in some cases even before the broken bone is set, but at this point common sense dictates setting as well as prayer. What we are trying to do and what the doctors do, [is to] make two sides of a triangle that should eventually meet at the top. If, in our HRA scrambling to try to find new ways of measurement for radiations from the body, mind or spirit, or of auras and flows of force, we depart from pure psychology and religion to play around in the fields of physics and biology, there is always the long chance that in the end we may suddenly find in our hands several pieces of the puzzle of life that fit together and give us a clear picture.


REV. JESSIE CURL writes that she will probably spend all of March in San Francisco, but that no definite plans have been made for later travels. She also says, in answer to my request, that she can send photo reproductions of the psychically seen and drawn picture of her healing guide, Hoo`la. These are 30¢ each, post paid. Address: Rev. Jessie Curl, Hotel Stewart, 351 Geary Street, San Francisco 1, Calif. Please do not send your order to me. If you do, Cigbo will be sure to get to your envelope before I do and have the 30¢ fished out and hidden in his box before you could say scat.




Cigbo reports from his perch beside his box on the top of the desk in the Study, that he is again making progress with the very painful task which he has to perform every six months or so – that of going through his list of aunties and uncles and friends who just go along for the ride, and observing which ones have not been heard from in that time and so must be presumed to be dead wood HRAs. He also reports two recent letters to him in which the question has been asked whether Cigbo is a “him” or a “her.” He dictates the following reply: “I have consulted Mr. Thomas Kat, who lives in our alley, and who knows almost everything. He snuck into the Study with me when boss was out, and ezammined my old box that I had first., and which had a pitcher of a Mr. George and the words ‘I am for men’ on the lid, and we decided that this certainly was a male cigar box and that I was a real thomas cat, even if a very small and transparent one. Then we looked at the fine new box that Auntie Myrtle gave me to use as my Sunday best box – and WAS my face red! IT has a lovely lady on the inside of the lid and her name is ‘Santa Fe.’ I sure had some bad moments until Mr. Thomas Kat decided that because I kept letter stamps in this box, and because letters were certainly male when they went to the post office, I must STILL be a thomas cat. He also scratched one tattered ear in thought for awhile and delivered a terrible sage dicktum that fixed me all up fine as a thomas. He said ‘My long study of the Thomas sex of mankind has convinced me that under his lid every man is more or less Santa Fe.’ So, that is that, and I hope this settles the matter for better or worser. The only thing that still puzzles me is how the sekt of a cigar box could be of any interest to anyone besides some other cigar box. Ain’t human beans kinda funny sometimes, huh?”


Yes, despite our serious purposes, we do have our fun. God must have invented laughter, for it is the one thing all men of all races have in common, regardless of their place in evolution as measured in terms of books and machines. What a mess we HRAs would be in if we couldn’t sometimes pause and laugh at ourselves!





This is what an HRA wishes to know in sending a copy of a reprint in the Organic Farmer of January, 1952. The original was a dispatch to the Denver Post from Marana, Arizona, where J.P. Boyce has contracted with farmers to protect 14,000 acres of cotton with an electronic “bug chaser.” First, a picture is taken from a plane of the field to be protected. The part showing the field is carefully cut out and the resultant piece of photo placed in the machine. The machine is aimed at the field and a eucalyptus leaf is inserted into it, some knobs turned, and a radiation tuned to the eucalyptus rate is sent out over the field pictured, but not on to other fields. “Boyce says the machine ‘recognizes’ the land in the trimmed photo and treatment is confined to this area with hair-like precision. Each kind of plant is surrounded by its own magnetic aura of magnetic rays.” Insects which cause crop damage use these magnetic rays to find the type of plant they can live on. The bugs cannot smell or see the plant. The cotton bugs wouldn’t touch a eucalyptus leaf if they were starving to death. As the machine sends out a radiation of eucalyptus rate which is strong enough to replace the radiation of the cotton plants, the bugs starve or go to other fields. In a test on 300 acres, every bug vanished in twenty minutes. The farmers signed contracts to pay only if they were completely satisfied at the end of the growing season… Perhaps there IS something in these new radiation theories after all





The Huna Laboratory

March 15, 1952



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.



Reports on the effect of the position taken in prayer, Report on “The wall of protection” project, Dr. Oscar Brunler HRA, The electronic bug-chasing machine, In Radio Therapy – One Thing Leads to Another, The Huna Lab grows by leaps and bounds




HRA C.L. of Omaha writes, “When I tried kneeling prayer, I found the position forced bodily tension, and that this interfered with the signals both ways, as it were. I use clasped hands, standing  [and] I get a terrific charge back usually (after making contact with the Aumakua), but it is different from the jolt when contacting and sending – cooler and quieter.”


HRA Mrs. W.A. reports from San Francisco, “Regarding the experiment with the position to be taken during prayer, I think each one must try to find the best position for himself. For me, the best position is facing north, hand out and up – a small dish of water to dip my fingers into and brush a drop or two across my face to impress the Aunihipili. I use the synchronization of the Aunihipili and Aumakua at the base of the spine as taught by the Theosophical Society – also have to believe.”


HRA Mrs. B.R.B., visiting this winter in California writes, “Did you know that Verne Cameron states (small book on the Aurameter, soon to be released by Meade Layne Publications, San Diego), that there seems to be a great step-up in the energy flow detectable with the Aurameter when, at prayer, the one offering the prayer stands with hands outstretched and palms turned UPWARD?”


HRA Mrs. A.F. of Central California, reported that she had long since found kneeling unnecessary and that she did not have to take a special position or follow a special ritual of any kind to get answers to her prayers. My comment on this is that she is one of the fortunate few. Most of us have fixations of some kind and belong to the great majority – to those who need a method that will help get around or past the fixations or a method furnishing a physical stimulus to trigger the Aunihipili into proper action – to get it to reach out to complete the contact with the Aumakua.

HRA T.A.L. of Los Angeles writes, “The receipt of your letter prompted me to make still another change in my prayer routine (described in a recent Bulletin), due to your suggestion that I watch for any message from the Aumakua, sent via the Aunihipili in the form of SYMBOLS. The experimental change I am making is to ask, at the end of my kneeling prayer, that symbols be shown to me in the surface of the tumbler of water which I use, instead of, as formerly, in a dream. Later, when I retire, I ask for the messages via dreams. I will let you know how I come out.”


COMMENT: As we are organized for research and experimentation as well as for the mutual good, we can give and get through the Telepathic Mutual Healing Group work (daily at 3 and 7 o’clock). It is of considerable importance that we consider new things as we come upon them, and try out variations of methods when such variations appear promising, even to a slight degree. Reports on experiments and speculative conclusions arrive in every mail and are studied with close interest, often tested. My thanks for reports.


A LETTER ON PRAYER came in recently from a stranger, now an HRA. “I have had your book for several years and have desired so deeply to know how to call the power of the Aumakua into action. Always, I prayed, ‘Show me the highest light.’ For years I have experienced the shower of radiation entering the top of my head, and pouring down my arms – and I have used this visitation to heal, with heart warming results. When I read your book I felt so familiar with the gifts of na kahuna, like a reminder of truths learned from out of the sea of mind.”


The tradition in India has been that the serpent forces rose along the spine and left the body at the top of the head, on their way to some not-too-definite goal. Our HRA experience does not bear out this idea at all. We all seem to have our own personal actions and reactions. This is as it should be, if we understand Huna correctly on the point concerning the nature of aka when filled with mana. Such a combination seems then to draw on the intelligence of the Aunihipili and to obey directions as if alive and conscious. The return flow of mana from the Aumakua could not be less subject to direction or it would be lost instead of making a direct return – a return which is felt by different HRAs in different parts of the body. Nor do the glands in head or body seem to be involved as was supposed by those writing on older lore borrowed from the India of the period when physiology and glands were things still undreamed of.




HRA F.I.H. of Davis, Calif. writes, “Don’t let that cat cut me off. Give him this five. This time I am going to mark my calendar to remind me when another five is due to be sent. Maybe I’m not working too much with Huna, but I want to know what’s doing, because someone is going to find out what makes us tick one of these days. If you never did any more than keep us informed regarding the work, it would be a wonderful service. I can dig up more than I have been, so if you get stuck and need more, just let me have a line and I will help make your troubles a little smaller anyhow.”


Comment: Cigbo loves this kind of “Uncle” and says he would never dream of cutting him off, especially now that he knows where he could take his dish to get it filled if the milk supply failed here at the Study.




HRA A.B.C. of  Texas writes, “You’ve mentioned several times the need of a laboratory where you might give all your time to research work and necessary pioneering along various lines. It has occurred to me that, possibly others have already suggested a pooling of resources garnered from other HRAs like myself over the world. It would probably take a much larger headquarters than you now have – say an acre out near the suburbs which could be reached readily by bus – and it would also require help getting out the Bulletins and doing other things, so that you could spend your time in research and experimenting (with selected people)…  and hand on to us the benefits of the labors. Have you ever approached HRAs with the idea of obtaining ‘Charter Members’ of such a Headquarters Lab Organization? Once a start was made – regular dues and so on – initiation fees etc. I’d like to go on record as favoring such an idea, and would be pleased to contribute $1,000 as my part as a Charter Member. Let me know your reaction to the idea.”


Comment: I was amazed to know that any HRA was both able and willing to make such an offer. Anyone else wish to be heard from?




The response was less than expected, but of those in the armed services for whom prayers have been made to establish the “wall,” not one has yet been injured. One went down with a big plane that crashed, but was one of the few who were able to “walk away.” This work has now been combined with the TMHG and comes in with the prayer for world peace – just following it.




Dr. Brunler shared his lecture platform with me on the evening of March 5th, and we took fifteen minute turns addressing his research group members. I brought up points in Huna, and he followed by discussing them in terms of dielectric radiation, his own findings, and scientific discoveries in general. Dr. Brunler was still far from being over the very severe bout with poisoning incurred at the time of potentizing chemical fertilizers in solution for a friend. His wife, Dr. Grace Calver-Brunler, made a rather striking demonstration of the workability of Huna by accumulating a heavy surcharge of mana while Dr. Brunler spoke, and by giving it to him through her right hand when he sat down with face pale and vitality lowered. She was shortly able to call attention to the return of color to his face – making at the same time a short explanation, and praising the Huna methods. I was delighted to find two HRAs in the audience, one brand new, whom I had never met, and who turned out to be delightful; the other, a dear friend as well as a member of HRA from its first month. The audience was made up of exceptionally fine students in the psycho-religious and radiation fields. Much interest was shown in Huna.


FIRE-WALKING AND HANDLING was explained by Dr. Brunler as a matter of quickening the rate of vibration in the flesh to match that of the flames or coals or hot stones. The control of such vibratory rates, as I suggested to the audience, is, in so far as we can discover, accomplished by some form of mental action. In one of the older Bulletins I passed on the report of a white man who was taught by the fire-handling Indians of a small Southern California tribe, to hold large live coals on the palms of his hands. The mind was focused on the palms and the order was given, with imagination in full play, that the palms become “hotter and hotter and hotter,” and eventually they became so hot that coals could be picked up and held. I was unable to find out whether the hands felt actually hot to the touch of a spectator or not at the time, or whether they remained at an ordinary temperature but still had their vibratory rate raised to the point of high heat by the action of mind.


Whether the mind of the Aunihipili was the one which actually did the raising of the rate, is not known, but it seems that this is very probably the case. The Aunihipili works silently behind the scenes to do so many things in the body and with the aka and aka-mana extensions, as in telepathy and contact with the Aumakua (if Huna is correctly understood at this point). It is even more probable that the Aunihipili may enlist the aid of the Aumakua or entities of that level of consciousness in causing the protective change in vibrations, granting that changing the vibratory rate is the correct explanation.


We are closing in rapidly in England and over  here on the secret of dielectric radiation and electronics. I am encouraged to believe, and if we had our Huna Lab, I can just see tests being planned and daily practice taken while this fire immunity clue to the great mystery of vibration and radiation was followed through.


Men of scientific leanings are still, for the most part, thinking in terms of machine-made vibratory rates. These may be vibrations set up in electricity, or light or sound or denser substances such as gases, liquids, living combinations of these in protoplasm or flesh and bone. It has been postulated that thought is a matter of producing a certain rate of vibration in something of an electrical nature, and that variations in the rate may cause the variations in the type of thought.


Recent experiments have resulted in a test method by which defects in the brain structure or functioning may be located and treated. When the skull is opened behind the ear, and the surface of the exposed brain is touched with the end of a slightly charged wire, the stimulation causes the patient to make muscular movements, see things that are not there, or recall memories in such a vivid fashion that the scenes of the past begin to unfold a in a dream which contains all the sensory impressions to make it seem entirely real in terms of time and space.


The fact that mild electric currents may flow into the brain tissues and set a train of memories moving in dream formation, has caused the postulation that thought and memory are connected in some way with electricity. The brain waves produced by the action of the brain points in the same direction.


However, the thing that controls the electrical energy (or mana?) in creating the memory units, and then, at a later time, is active in directing some form of electrical stimulation at such units to give recall of a memory unit or chain of associated units – that thing, must be consciousness in one form or another.


Efforts to formulate an explanation of such control actions in terms of a purely mechanical set of actions and reactions in the brain and the linking nerves of the sensory or sympathetic system, become bogged down very quickly. The complications of a purely mechanical system baffle even the hardy purblind “Behaviorists” who will have none of the theory that consciousness comes ahead of the construction of bodily tissues, and shout their doctrine that all consciousness is the result of interaction between parts of the tissues or between the entire living creature and its external surroundings. The part played by the glands in animal bodies to effect thinking, emotions and moods, has been loudly preached, but nothing is said about the inevitable “first cause” in the organism which must be there to stimulate the glands.


Memory deposits in brain tissues do not show even under the most powerful microscope. Moreover, the spirits of the dead, or even the phantoms of the living who go off on astral travels, take the memories with them. This points directly to the Huna belief that memories are made of aka substance and are stored in the aka body, the latter, during all moments of consciousness in the body, being inside the structure, matching cell for cell in its penetration. It follows that, when parts of the body or brain are injured in any way, the aka counterpart cannot use them, and there results some imperfection of thought or sensory or muscular action.




Mentioned in the last Bulletin, with the slightly sour remark that there just might be something in such instruments, [the electronic bug-chasing machine] has been heard from again – from three quarters. If we had our Huna Lab, we would lease a machine from its inventor up San Francisco way and conduct some experiments along related Huna lines.


I am told that the instrument is similar to the radionics instruments used by some doctors for diagnosis and later treatment, but that the radiation rates of various insecticides are determined first to decide what kills insects of certain kinds most efficiently. Next, the instrument is set to produce and broadcast artificial radiations of the same nature and is aimed at the insects in the plot selected for treatment.


I am told that the favorite demonstration is one in which the rays or radiations are aimed at a tree infested with web worms, and that a spectacular rain of dead worms quickly results. This is most convincing, but when it is explained that the instrument has enough intelligence to observe the picture taken from the air of particular fields, and to confine its treatment to those seen in the picture, I immediately turn to Huna for a better explanation in terms of the aka-mana of the operator projected as an extruded miniature brain of sorts – connected to the brain of the operator by an aka thread – and furnishing the directing unit of consciousness which seems absolutely necessary. The idea that the photographic image, deposited in silver on a base of gelatin and paper, could act as a screen and directive of radiations to send the radiations to exact parts of the landscape, is enough to make any physicist begin to tear his hair. I have not learned as yet whether it takes men of certain natural abilities to operate the instruments successfully, as seems to be the case with radionics instruments of a similar nature, but my guess is that this will turn out to be a fact. If it does, it will put even more weight behind the assumption that the consciousness of the operator furnishes the element of directive consciousness.




HRA FMH, DC, PhC, writes: “Dear Max: The last paragraph in Bulletin 73, reading ‘Who radiates what to whom and how?’ is old stuff to those who know how to use ‘Radio Therapy.’ Remember I’ve mentioned it several times to you? And I still say you are missing a BIG bet if you don’t come and see us. Plants, animals, humans etc. can all be treated with this method, plus lots of other wonderful things it does. It’s really right up your alley, so many questions that are puzzling you could now be answered so fast you’d have the thrill of a lifetime. Nuff said, it is your move. Sincerest best wishes, FMH”


Comment: My time is so painfully full that I can’t get away from the Study long enough to accept this tempting invitation. Perhaps some HRA living in this end of the woods, and who has time, might contact me and arrange to substitute in the investigation, then write all the answers out for us and the world to read in the Bulletin. Of course, if we had our Huna Lab, and a bit of money to use, we might be able to get the men who issue such invitations to bring their instruments, assist in putting them through various tests, and then help postulate answers or formulate new questions still to be answered. Producing results with such instruments seems far easier than explaining “Who radiates what to whom and how?” But still….


When we are given the complete and final explanation and series of demonstrations via the instruments used in “Radio Therapy,” we will still have to investigate the very similar healing results which are produced without an instrument of any kind. I am thinking of the excellent score of healing results obtained by HRA Rev. Jessie Curl and others like her who heal with the supposed aid of disincarnate spirits and the forces made available to them. I am also thinking of the less spectacular results obtained by at least three HRAs who work without benefit of known spirits of the human kind, but who lay on hands and pray, the healing score again running higher by far than “mathematical chance of normal recovery.” To this list must be added those several HRAs who simply lay on a hand or hands, and direct into an ailing friend the thoughts of healing and the mana of strengthening. Of these several, some treat plants and pets with success. Lastly, there are a large number of HRAs who work regularly at 3 and 7 each day in the Telepathic Mutual Healing Group, working with prayer, the manas and visualizations of the desired conditions for themselves or others – working across miles of distance, and with sufficiently good results that letters keep coming in to report success.




At least in my feverish imagination as I consider the way projects bob up to be added to the list of things to be brought into the laboratory for research and experimentation. An acre seems already too small. Perhaps we should spread the funds which we may have coming in, simply renting a big old ranch with housing fitted for the needs of a dude ranch. If we rented, instead of purchasing property, we could spread the funds over several projects which were slightly related (as wouldn’t they all be!) and perhaps finish off the work in the matter of a year.


DIANETICS and related systems such as E-THERAPY would come in for an important share of the Lab activities because of the pressing need to find the best possible way to integrate the Aumakua and aka-mana factors and come away with the answer to finding and clearing away fixations which block the path of free and normal intercourse with the Aumakua. Evidence seems to be accumulating to show that when such normal intercourse is re-established, the healing of body, mind, purse and social tangles begins at once as the individual swings automatically into full cooperative living in which each of the three selves does its share of the work without hindrance – this working condition being the great goal of Huna effort.


NORMAL CONDITIONS,  in the respect just mentioned, may be thought of as  the first great goal. The second goal is one which humanity and our present world order is struggling to reach. This is a restoration of the normal in the matter of biological or living conditions. The thing we call “NATURE” has its normal of living conditions. It uses drastic methods to control the excessive growth of any one group of creatures, be they insects, animals or men. We have stopped the plagues and famines which normally kept human population growth in check to match the living room and food supplies available. As we are now about to restore the normal intercourse between the selves in the individual, we will eventually be forced to find a way to restore a normal relationship between man and the world which must feed him.


It seems that, what with the atom bomb here and the hydrogen bomb on the way, we will be forced very soon to give up war and what exterminatory value it may have, provided, of course, that we do not exterminate all forms of life on the globe by some rash action or accident. The day is definitely past when surplus populations can expand into empty lands or invade them and throw out the space native population. We may never have another Hitler or Mussolini who urges the swift increase in the birthrate to produce more soldiers to permit the conquest of the lands held by weaker peoples. We read that the Russians have told the Chinese leaders that some way must be found to reduce the number of Chinese by at least 70 million. The greatest single problem in Japan today is that of over population, now that they cannot make war and move into the lands of those they conquer.


I have received a letter from a friend who has been visiting India, in which she tells me that nothing can be done to help the people there in more than a small and temporary way. The pressure of growing population is at the bursting point. She writes sadly, “The only answer seems to be the old one of the centuries, famine and plague.”


It is my hope that when we finish with wars, once and for all time – perhaps after a sharp, final struggle – and after social conditions and the inequalities caused by war and other debts have reached their explosion point and have leveled off, we may perfect a world government. Then, with the increased productive power given us by the machine, we may be able to produce a surplus that can be used to develop food resources and to begin the task of keeping down populations just as we have kept down plagues. Some of the reactionary features in religion will have to go. Despite the darker aspects, the horizon begins to brighten. Some of the grandchildren of this troubled new generation may see that Bright New World of which we dream. We already know a hundred times better than we do. That in itself is very encouraging. I am surprised and delighted, day after day, to discover how innately kind, generous and tolerant men and woman really are if only their circumstances will permit them to exert their good impulses. In all the tests which I have run on the Bovis Biometer for the radiation pattern set up by a signature, only twice have I found the counter-clockwise circle indicating the leaning toward evil instead of toward the creative good.


LADY, THE TALKING HORSE gives us another candidate for the Huna Lab. HRA Edward S. Schultz, of Buffalo, N.Y., who serves greatly by combing magazines and papers for good articles for the HRA files, sent in a fine article clipped from the March, 1952 issue of Popular Mechanics magazine entitled, “Science Tackles the Sixth Sense”


Lady, the 26-year-old mare owned and trained by Mrs. C.D. Fonda from colthood, near Richmond, Va., understands English and has psychic and mind reading powers, perhaps the power of pre-vision. She has an alphabet keyboard to use to nuzzle up letters to spell out the answers to questions put directly to her while her owner stands aside taking no part in the performance. Lady was asked to give the name of the managing editor of the Popular Mechanics magazine by a man sent to see if she could and if she was able to live up to her reputation. Lady not only was able in some way to know the very unusual name, but she was able to spell it, “Dempewolff.”


Later, she proved that she either read minds or had some form of intuitive or psychic information, when she spelled “EYES” for the man questioning her – his question being, ‘What is the name of my daughter?” But his thoughts being on the troublesome fact that she was scheduled to enter a hospital just then for an eye operation.


In the article, I failed to find evidence that Lady was able to answer questions, the answers for which were unknown to someone present.


The latter part of the article discusses, with illustrations, some of Dr. J.B. Rhine’s research experimentation in the field of ESP, also PK, the latter dealing with the control of mind over matter.


From the Huna point of view, the animals have minds very similar to the mind of the human Aunihipili, and should, therefore, have its abilities to use psychic powers below those of a predictive nature which are believed to demand a contact with the Aumakua. Of course, there is nothing to prevent a horse from making a contact with a Aumakua, say one of the “Group Soul” kind, and getting information covering the future. I suppose that if Lady could accurately predict the future, much more would have been told of this feature by the writer of the article than was told in the simple statement that she was asked whether there would be a third world war, and that she spelled out, “Yes. 1952.” Unfortunately, we will have to wait until the end of 1952 to learn whether or not the prediction was prophetic or just the reading of the mental opinions of those near her. Perhaps it should be added that a horse as smart as Lady, and one accustomed to listening to conversations and answering questions, might have her own opinions about the probable outcome of the present tense cold war situation. (I still stick to my predictive conclusions reached through our HRA dream project, that the Korean war will taper off to an end, and that no world war will follow.)


ANOTHER ARTICLE from HRA ESS, was clipped from Man To Man magazine, issue of May, 1952. It is by Leroy Thorpe and tells a number of stories of death brought about through the mysterious action of unidentified psychic powers. One story is rather startling when told against the background of the New York of the 1930s. It concerns a derelict old man who came into money and soon gave it away to other derelicts on the Bowery, so that he was again broke and hungry. In a half-starved condition, he suffered from a strange hallucination. Walking up to a “drink-wrecked bum,” he stabbed him with a scrawny finger, directly on the chest, saying, when he had attracted the man’s attention, “I’m God. You’re dead.” The man dropped dead and no one could find why. The authorities were badly worried.


“Mr. God,” as the man came to be called, had collapsed after pronouncing the death words. (He may have used all his remaining mana in one shock-blow.) He was found to be running a high fever, but when fed and rested, his hallucination vanished and he was normal again. One is reminded of the shock of mana methods used by some na kahuna to clear away fixations which blocked the path and normal actions. One also remembers the strange activities of the mesmerist in Hollywood who worked himself up to a peak of mesmeric power, then stepped into a room, looked at men seated in a row and waiting, with the result that some of them fell unconscious from their chairs to the floor. The mesmerist, after the use of the force in this prodigal fashion, also showed signs of being greatly weakened, being left pale and shaken. Projected surcharges of mana-aka seem to be powerful.



Was Jesus an Initiate to Huna?

April 1, 1952



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.



Late news on Hoo`la and Rev. Jessie Curl, Apparently in a revolt against dogmas — Was Jesus an initiate into Huna?




She will be in Los Angeles on the 27th of April, demonstrating at the church of Rev. B. England, 1600 W. 6th St. At 7:30 P.M.


I will try to be there to introduce her and to explain that, while healing by spirits who worked through a medium was only a very small part of Huna and the work of na kahuna, it is a real part of the ancient system. I am, of course, anxious that no one lose sight of the fact that Huna covered many other things besides healing of the spirit-medium kind. Huna is a complete system of psychology. It is a basic religion. It aims to give the living individual power to do in complete form, what the spirit can do only in part. No spirit can, for instance, hunt down and cause to be drained off, the fixations that prevent healing in so many cases. However, evLATE NEWS ON HOO`LA AND REV. JESSIE CURLen with this lack, Jessie Curl offers a healing service which is effective in part, if not 100%, and this is very important for those who cannot wait for the time when/if we HRAs are able to develop full fledged na kahuna able to use the entire system of the Secret. She is making efforts to furnish a house at 8952 National Blvd., in Los Angeles, with the help of friends … or rather, friends are making the effort for her. (Phone Vermont 8-4162 and talk to Llewellyn George or Mrs. Emma Kropp if you can spare articles of furniture to be picked up by them here in L.A. The main backers are those who have had much relief for their chronic illnesses and who are anxious to enable Rev. Curl to locate near them so that they can continue getting help. It is hoped that the house will be ready April 1st for their arrival and occupancy.)


“THE WAR IS ENDED” came in a quiet voice speaking to me just as I was dropping off to sleep. The impact of the news brought me back to the waking state. I set this down as a part of the records belonging tour project of trying to get dreams of the future. The date was March 25th.


PRAYER POSTURES may be good physical stimuli or have a physical significance in terms of mana flow, etc., but HRAs have been giving instances of prayers answered with no posture at all. HRA A.C. prayed at the moment of being drowned in a lake. She writes, “Believe me, posture never entered my head. Immediately I was surrounded by light, and then lost consciousness. When I came to, I found myself on shore, being given first aid. I am wondering if the motive for wanting help, coupled with earnestness, was not the factor in my receiving this help.” (The motive had been to remain alive in order to help her daughter and family.)




An HRA writes, “Mr. Long, please, please, do not infect Huna with Christianity!” I do not know the religious background of this seasoned HRA, but I imagine that, like so many of us, she found the dogmas added to early Christian teaching more than she could tolerate. Perhaps I had better explain where I stand on the matter as of the present stage of the Huna delving.


For a number of years I have been pointing out in the HRA Bulletins the various similarities between Huna beliefs and practices and those of the New Testament (and to a far lesser extent to those of the Old Testament). However, it was not until recently that I discovered that the basic words of the New Testament, even when translated from Hebrew, Greek or Latin into English, had so well retained their meanings that many of them could be translated directly into Hawaiian – the language of a great school of na kahuna, and, that the Hawaiian words could then be read in two or more ways, directly or through the root meanings, to give the Huna or secret teachings which lie behind the external meanings.




IF SO, HE MUST HAVE SPOKEN THE “LANGUAGE OF THE SECRET” which could have been no other than the language from which was derived the dialects found later in Polynesia. It will be remembered that my friend, W.R. Stewart, was told by the North Africa Berber woman kahuna that Huna could only be described and taught by means of this secret language – which he later identified as very similar to the dialect now used in Tahiti. His Berber teacher told him that, according to the oral history of her branch of na kahuna, her tribe had lived in Egypt at the time of the building of the Great Pyramid and had later moved north while the other eleven tribes of kahuna people went south.


From the oral history of the Polynesians, and from a study of the genealogies of the chiefs, modern investigators conclude that the Polynesians began their migration from seven hundred to a thousand years ago. The homeland has been pointed out as being located at any place from the Nile or Tigris valley regions to Persia, India or Java. Words from their language are to be found even today scattered along the routes they took.


In the light of these facts, it is not difficult to accept the evidence which indicates that the very secret order of Huna was much alive in certain sections of the Near East at the time of Jesus. In one part of the New Testament it is said that he went into Arabia and was taught religious secrets (in a different language, NOT Aramaic?). Be that as it may, and whether or not we are ever to get the actual history of Jesus straightened out, the thing of greatest importance is to get all the light possible on the secret lore behind what he taught. This we seem about to do.


It is very evident that the cult of secrecy was absolutely binding at the time of Jesus’ ministry – at the time in which he selected his disciples and taught them the inner “strong meat” meanings while speaking to the masses in terms of outer meanings, the latter often being obscure and apparently contradictory.


The obscure and contradictory external teachings were what was permitted to be written down eventually. Then, when the inner meanings became lost, the copyists and theologians began to write in explanations. Much of this later material has been identified through changes in style and in the languages in which they were written, but there was no definite criterion of doctrine and so no definite restorations were possible. Now, we have in Huna such a criterion and can begin sorting to get back to originals.




Yes, all of that. At first approach the idea seemed to me to be fantastic. But, after just the start of what must be a long and intensive study, and after allowing for the mistakes made in translating back into the language of the Hawaiian na kahuna, the evidence seems incontrovertible, at least to me. I have made ample allowance for mistakes in taking the secondary meanings and root meanings of the Hawaiian words to get at the secret or Huna meanings. I have allowed a wide margin for errors in the understanding of the symbols common to Huna, and have realized that grammatical structure and changes may have often been mistaken for root parts. Even after all such allowances were made, there could be no mistaking the basic teachings of Huna – repeated over and over from one angle or another, but always amounting to the same set of beliefs and practices.


THE NEXT STEP is to reverse the manner of approach used up to now, and begin to search in the verified parts of the New Testament teachings for keys to help understand obscure parts of Huna. The doctrines and beliefs of Huna have been rather well worked out, but the methods of application are still uncertain, even after much study, speculation and experimentation.


THE FIGURE OF JESUS begins to stand out clearly. He is the master kahuna who takes his disciples to one side and explains to them the secret meaning hidden in the things openly said. He reveals to them the secret meanings behind all the symbolic acts – the many acts later recorded in the records.


The disciples must frequently have complained that “these are hard sayings, indeed,” for the inner meanings were well and deeply hidden. Unless the disciples understood the secret language, they would have been hard put to grasp the secret meanings of the unfamiliar words.


WE MAY NEVER KNOW TO A CERTAINTY whether Jesus was a real man, or whether, if he did live, he was actually crucified on a cross between two thieves, died, and rose on the third day. But, once we know the secrets hidden behind such things, it makes no vital difference to our use of them, whether the drama was played out in the actual flesh or not. It has been much the same in Christianity, for what has been important in the doctrines and lives of those following the doctrines has been the meaning or significance attached to dying on a cross – or to the act of “calling on His name” in making a prayer to God.


THE METHOD FOLLOWED IN THIS WORK OF TRANSLATING from the English back into the Hawaiian, involves the following steps:

A word or phrase is selected and translated into Hawaiian.


The words may have several meanings, whereas the English words may have only one. These several meanings may be very different, even contrary. All meanings are compared to what is known of the Huna system to see if a part of some common phrase or symbol is being pointed to, directly or indirectly.


The roots making up each word are examined and their meanings compared as in 2, above.


The combined, primary or external meanings are compared with the secondary or alternate meanings, then with the meanings derived from the roots, and then with any symbolic meaning. The findings are put in sequence and order and the secret meanings become evident if the original word or phrase in English is of the Secret and not just an interpolation. (Usually this is enough.)


If the meaning appears to be of the “Secret,” but is not clear, it may be compared to points in modern psychology of psychic science to try to discover its significance.


FOR EXAMPLE: From this study it appears that Jesus stood as the embodiment of the three “selves” of Huna. He often spoke of himself in the condition of being UNITED, as na Aunihipili with the Aumakua. This union took place when the aka cord was activated by sending mana and the thought-forms or pictures across it, as in prayer. The symbol of the activating of the aka cord was that of stretching a rope tightly. The symbol of the Aumakua was “the Father,” also. His place of residence indicated as any high place, as the sky, the top of a mountain etc. The Aumakua was also the “Light.”


The aka cord was symbolized as “the path” and “the way.” The mental picture of the condition which was desired was sent as a “cluster of seeds or fruit” on a flow of water – symbol of mana – to the Aumakua. This mental picture was the “seed” or lesser “truth” or “reality.” As the “seed” was watered by the daily offering of mana, and grew into a crystallized and set thing which would come with the future as it eventually became the present, it became the “greater Truth” or something entirely real even if invisible. The Aumakua was also called the “Truth,” as it was part and parcel of all the “Greater Realities.” The sending of the mana by the Aunihipili along the aka cord to the Aumakua is covered by the symbol of:

To divide something, as between two or more individuals, or to divide as water for irrigation purposes into different ditches.


To branch out and divide as branches of a vine or tree.


To rise up and overflow, as water in a fountain.


The return flow of mana made into a higher potential, comes under the down-flow of pure water or rain, and the down-shining of Light – the “glory” and “power” of the Aumakua. Note: The Aumakua depended on the Aunihipili for its supply of the basic or low mana to enable it to work with denser materials as well as those which belonged to the aka class. The flow of mana to the Aumakua “glorified the Father” also “magnified Him or His Name.”


Take the words “Son of man” met so frequently in the New Testament. These are simple basic words and their meaning cannot be lost in translating from Greek into English and back into Hawaiian.


Son: ke`iki: (“the little” or “child”) kane: (“male or man”) (No root or secondary meanings in this example.) (of) man: kane. Kane was the name of the “God of Living Water,” famous in Polynesian legendary lore as one of the three primary gods. The title given him shows that he is the Aumakua, the one who changes the wadi or water or mana of the Aunihipili to the “living water” or wai ola (“water of life”) that flows back to the Aunihipili.


The phrase, “Son of man” indicates in itself that the “man” was the “Father.” In Hawaiian the words meaning “father” are makua`kane, or “parent male or man.”


The variation of the phrase, “son of man” was “son of God” and, because we know that the god Kane is the one indicated as the “Father,” this brings us back to the same identical meaning and set of hidden significances.


A SECOND EXAMPLE: Take the phrase, “I and the Father are one.” This word “one” has the basic meaning of “united,” and this translates: UNITE: Hono`wai: “to unite or join together by sewing” (with cords, symbol of aka cord or thread).


Wai means “water,” so the literal, meaning is “to unite with cord sand water” This gives us the meaning only because we know that in a union of the Aunihipili and Aumakua, the union is made by sending the mana over the aka cord to the Aumakua, and, by the return of the glorified water or Aumakua mana to the Aunihipili.


(Root) Ho: for hoo, “to cause something to be done.” To transfer, bring, carry away, present, produce, call out (or call upon), and to breath hard (this last is the symbol of accumulating the surcharge of mana and is constantly met with in this study.) No: “to leak water slowly, to seep as water into a hole and fill it.” (Symbol of the filling up with mana by the Aunihipili.)


From the several meanings given above, we find a number which belong to the secret meaning and also a number pointing out the symbols of the actions and elements involved in the “UNITED” state.


A THIRD EXAMPLE: Jesus was “The anointed.”


ANOINT: Pe`ua. The secondary meaning of this word is to Unite, meet together (at the symbolic “door” on which one is told to “knock” standing on the aka cord “path” between Aunihipili and Aumakua), joining, adhering, kissing. (Roots) Pe: “to anoint.”  ua: “rain (symbol of the return flow of mana), or may have the verbal meaning of “to have.”


So, we see that, as the “Anointed,” Jesus stood in the secret lore as one able to make contact with the Aumakua via the Aunihipili along the aka cord. Note that the sending of the flow of low mana to the Aumakua is not included in either root or secondary meanings in this word, but is indicated because the “rain” or return flow of “light” or mana loa (strongest mana is included). It is seen that the stress is placed on the “rain,” so one who is in complete union and who has received the blessing of “light” from the Aumakua Father is properly one who has been “anointed.”


A FOURTH EXAMPLE: Jesus was called “Lord,” and was “King of the Jews” symbolically at the time of the crucifixion. He had much to say about the “kingdom,” which was something that belonged to the “Father,” but was also said to be “within.”


The “Lord” or “King” was the master of the “kingdom.” He was called the “Haku” in the language of the Secret. And, as in the case of the title, “Son of man (or the god Kane),” he represented here the character or characteristics of a second god of the old Trinity of na kahuna, this time Lono.


Lono’s title was “The Lord of Extensive Power,” Haku`a`kea. The Lord of the land or kingdom had for his supreme prerogative, the right to say how the irrigation waters of the kingdom were to be divided. The first form of law covered the water rights, and it was the Haku who issued the commands (commandments or laws).


As “Lord,” Jesus symbolized again the Aumakua who had the control of the “waters” or mana. The “dividing of the water” was the Huna symbol covering the sending of the flow of mana to the Aumakua and its return after being transformed. The accumulation and sending “up” of the mana is described in the hidden or root meanings of Ha`ku, in this way:


(Root) Ha: “to breath heavily,” (constantly used symbol of gathering a surcharge of mana and sending it along the aka cord to the Aumakua, provided this “path” or “way” was not blocked by the “cross” or kea, which blocking caused the state of darkness and suffering of the “cut off from the Lord” state.) Ku: “To rise up” and to “extend” to reach a place. (The mana was made to “rise up” and to flow along the “extended” aka cord to the Aumakua. But, the root ku also has a completely contrary meaning of “to resist or oppose,” pointing at the state in which the Aunihipili refuses to send the mana or to contact the Aumakua.


The word kea in the title of the god, Lono, when taken out of the context of the word forming the title, does not mean “Power.” It means “a cross.” It is not the cross with the bar set horizontally, but is the variation of the spokes of the wheel, the “X” cross on which the man who is crucified or “broken on the wheel” has arms and legs spread to be bound (with cords, symbol of the aka cords being blocked, tangled and cut off) to the cross. This is also the very old taboo sign or “King’s X.” It was placed before the temple to block the approach of the uninitiated and sinful. It blocked, in symbol, the approach of the Aunihipili to the Aumakua. One of its word meanings is “to hinder or object to.” There is an alternate form of the word in the form of `pea, which furnishes the additional translations: “to be bound to a post or tree, to wash away dirt, to be dirty water (mana contaminated symbolically by sin), and to be punished for little or no actual crime after being accused by the envious.” This last meaning fits exactly the situation in which Jesus was crucified for little or no crime (pointing to the inner or hidden reasons for the punishment and suffering on the cross – the guilt or sin fixations or perhaps the fixations caused by shock or the accidents of the early or prenatal life).


Another Huna word for “cross” is a`ma`na. This is also the “Y” form of cross and means a tree whose branches make a “Y,” this symbolizing the “dividing” of the up-flow of mana or the giving to the Aumakua of its share, to empower it to create the answer to our needs and prayers. The normal condition is one in which the “path” of the flow and the contact is free and open. When it is blocked, na Aunihipili are “crucified” on the “tree of life.”


(The roots:) A: “to burn fiercely,” “to burn with anger.” Ama: “to be satiated, as with food” (symbol of having the mana to send if the path were not blocked), “to sacrifice to the gods” (give the mana), “to reveal secrets, especially secrets of evil deeds. Mana: “energy, power, strength,” “to divide, to branchout.” With the causative root hoo, in hoo`mana: “to worship.”


To be cut off from contact with the Aumakua via the aka cord, was to be left in darkness such as fell over the scene of the crucifixion according to the accounts. In contrast, the “Father” with whom Jesus was “one” or “united”‘ was the “Light” and the source of all Light.


Jesus said, “The Light of the World (am) I; he who goes with me (hele: to stretch the cord) shall never walk in darkness, but shall have the Light of Life.” In the Hawaiian, the word ao is both “light” and “world.” It also means “to instruct,” “to point out the right road.” The secret meaning in this matter is thus revealed. Jesus identified himself with the Aumakua, and also identified himself as the one who taught in order to enlighten mankind – the “world.”


In Mark, 8:23 we can read that Jesus said, “let him deny himself, and take up his cross daily, and follow me.”


If “taking up the cross” is a daily task, it cannot be meant that one is to be crucified upon it daily. Rather, the Huna meaning is to be seen. It is a daily effort to contact the Aumakua, offer the gift of mana, and receive in return the life-giving down-flow of “Light.” This is the normal condition in which the “Father” and the “son” work together so that all may be well. In the abnormal condition of separation, suffering results because the contact and mana sacrifice symbolized by the amana cross is not made.


If Jesus actually died on the cross, it was not to gain forgiveness for all the sins of the world, or to remove all the guilt and shock fixations for all men. Such a death could only be symbolic – a “showing of the way of life” to others. But, there is the possibility that by a careful study of the entire account of the sayings, teachings and doings of Jesus, we may be able to throw light back on the Huna that survived 2000 years longer in Polynesia. We need to know how the fixation or complex was located and removed by Jesus. There may have been a better way than can be learned at this late date from na kahuna of Polynesia. For instance, why did Jesus wash the feet of the disciples?


At the moment I am still considering some rather strange meanings in direct translations of words such as “wash,” feet,” “gird” (as of loins before the washing) and so on. I already incline to the opinion that this washing was remarkably similar to “auditing” to remove fixations before the feast of the Passover was eaten and the rite changed into the mysterious and symbolic act of communion. The communion seems to have been with the Aumakua AFTER the Aunihipili (symbolized by the feet as the roots of the Tree of Life or man) had been cleansed. The important part of the “washing” seems to be that it could not be done by oneself, but had to be done by another, just as in auditing. I note also that Jesus commanded the disciples to do this “foot washing” for each other. We may soon find by this angle of study, a clue to what may be missing in the new therapy which strives to include the Aumakua and its aid. (Letters awaiting answers are stacked up a foot high just now, and if you happen to wonder why you get no answer, blame it on long-suffering Cigbo, and realize that I have my nose deep in Hawaiian dictionaries and volumes of Polynesian mythology, legends and what not. I only wish you could all have a duplicate of my set of books and indulge in this form of fascinating search. More fun!)


And …


THE HUNA LABORATORY seems to have the approval of almost everyone.


Three different HRAs have irons in the fire which they hope may get hot in a large way, and if they do, the promise is given of financial help for the Lab. Two of these depend on finding oil or gas, and as our many HRA astrologers well know, the planet Neptune is the one ruling the “occult” and as it is slowly approaching a good position for our line of research, we may suddenly have the Huna wheels well oiled and ready to turn over fast. One offer of $25, when and if the Lab gets ready to start, has arrived and a real dollar in cash money was sent in! Cigbo has placed this in his box in a special place to act as the nest egg. Meantime, various ones of the HRAs who have well in mind what we need to find out concerning the method of using the aid of the Aumakua in one form or another of “Dianetics processing,” are at work breaking ground for us. It is very possible that by the time the Lab is to be opened, we will have a rather complete and well tested set of healing methods to put at once to work.




HRA W.P. of Spokane, asks in a letter, “WHO reads proof on the Bulletins?” (And IS my face red!) I have already run off the earlier pages of this very Bulletin and now discover to my dismay and Cigbo’s complete shame, that I overlooked in two places the correction needed to make from “breath” the wanted word, “breathe.” If you notice such things, will you use your pencil on them when the Bulletins arrive? The Bulletins are written directly on the stencils and always under the pressure of chronic lack of time. Anyway, as HRA W.P. says, “Down Webster, down!” (Which sentiment Cigbo cheers delightedly from his box on top of the desk. He wishes to give you this message. “Stamps are more importink for us HRAs any time than spellings.)




Good friend, Howard Clark, HRA, sent in a picture he had taken five years ago of a Southern California horse named “Serrano,” who does the same surprising things as “Lady” – mentioned in a recent Bulletin. He read the speedometer on a car selected from a number of parked cars a block away. Five figures, and all correct when a check was made.



Washing the Feet of the Disciples

April 15, 1952



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.



More “Bug Chaser” Theory, Project Saucer communication, Try an “Aurameter” if all else fails, Washing the feet of the Disciples




… comes from HRA Meade Layne’s ROUND ROBIN perched on the top of the HRA desk beside Ye Cigbo, copies of the BSRA releases stacked beside them. The ROBIN is endeavoring to crow his triumph (instead of chirping hopefully and persistently) at the long-last vindication of his claims that flying saucers were real. Cigbo is doing his best to help his best friend “cerebrate,” but his efforts to crow are not exactly a thing that can be counted as more than a howling success. (I am referring to the saucer article in LIFE, April 7, 1952.)


All joking aside, the existence of small mimeo periodicals, bulletins and releases fathered at considerable cost of effort and devotion to “truth at any price” by men like our Meade Layne, have far more than justified the struggle to get them out and around.


The vast and semi-ossified body of public opinion has to be seen for what it is by those who do their own thinking and demand truth instead of blind or crafty denials. It is a painful fact that open minds are almost impossible to find in the world of today. The subscription lists of RR and BSRA should be up in the millions now, but there may be no more than 5,000 people in the USA able to see the values in things which have not been approved by their daily papers. At any rate, RR and BSRA scooped the world on flying disks and related matters. Also, what could be found by way of an explanation came from the same source, be the explanations from the field of psychic science or from careful studies and consideration of all available facts and possibilities. ($2 sent to BSRA-ROUND ROBIN, 3524 Adams Ave., San Diego 16, Calif., with the request for releases on saucer findings, will bring you up to date if you are not at present a member. $5 the year for RR and BSRA releases. In about a month, according to latest word, it is hoped that the rather elaborate mimeo book giving the full story of HRA Verne Cameron’s discovery of the Aurameter and its peculiarities and uses, also of rays and radiations from water, cones, charged images and so on, will be ready. The price and publication date will be announced later.)


THE “AURAMETER” peculiarity of taking up to thirty seconds before it reacts to register the beam of radiation sent out from water, a palm presented to it a foot away, etc., etc., and which we have discussed under the name of “time lag,” was made the subject of an article on such “lags” in RADIO-PERCEPTION, the journal of the British Society of Dowsers (of which I am now a proud member), in the issue of March 1952. (Copies 3 shillings sixpence, post paid to non-members, from the Society at York House, Portugal St., W.C.2 London England. Fascinating quarterlies for those interested in the theory and practice of dowsing. I can now sponsor any HRA for membership if desired – about $5 a year dues – mine paid by a great friend of Cigbo’s for the first year.)


REV. JESSIE CURL asks that the HRAs be notified that she is available for absent treatments on a contribution basis, like Harry Edwards is in England. Her address now is 8952 National Blvd., Los Angeles 34.The phone is Vermont 8-5297. Spirit healing “guide” remains “Hoo`la.”




It will be remembered that in the recent Bulletins I digested an article on the “Bug Chaser” instrument being used to broadcast some form of radiation to duplicate the radiations sent from certain insecticides or, as in protecting Arizona cotton, from a leaf from a eucalyptus tree, the latter radiation supposedly being picked up by the feelers of the bugs and recognized as NOT the thing to eat. This was easy to understand and to believe, but the placing of a photograph of the fields to be treated, in the instrument, to make the radiation stay exactly in the fields shown in the picture, was hard to swallow unless the instrument was of the “radionics” type and depended on the psychic guidance of the operator, thus giving an intelligence addition to the radiation.


“THE PHOTO GIVES CARRIER WAVES,” suggests one HRA, “of the area shown, and each photo is unique, the same as a finger print. The specific material for treatment is sent out on the particular wave of the area, and is ineffectual elsewhere – just as you don’t get Columbia on radio when tuned to National’s wave length. Tests have been made repeatedly, 1/4  or 1/2 of a field not photographed and left untreated, and pests in the untreated part unharmed while the other part is freed of them. Every area and so every photo has a different setting for the carrier wave and so the machine can be set precisely.”


Perhaps some other HRA can explain more about this and tell us what damps off the carrier wave at the edge of the photo or field. In the original article which I quoted as appearing in the Denver Post, it was said that the eucalyptus leaf rate of radiation over a cotton field caused the bugs to think the cotton was eucalyptus, and because said bugs can eat only cotton, they either go elsewhere or resignedly curl up and die. On the other hand, if the radiations of a bug poison can be sent out and poison the bugs as if actual poison had been placed in their stomachs or on their bodies, there is a close resemblance to EEMAN’S CIRCUITS in which the vital force is sent through cords to bottles of some drug, then on back to the other side of the patient – the current carrying enough of the drug to dose the patient good and plenty. This mechanism, if carried to its logical conclusion, (if I may be allowed this way of putting it) should be of terrible value in a war. One side could make photos from the air of the enemy lines, then set instruments along the line and tune them to the cyanide rate of radiation. In three shakes of a radiation, the enemy would be cleaned out. Or, am I by any chance giving away a wartime secret! (Page the Pentagon brass and the denials until last week that the saucers and fire balls and such were anything but spots before our eyes.)


PROJECT SAUCER COMMUNICATION as once suggested in ROUND ROBIN and BSRA discussions, might now go forward officially, it seems to me. As in BSRA and HRA, we have – to the best of my knowledge – the majority of the really open-minded people in North America, Australia and Europe, our two groups maybe the only ones available who would serve the purposes of saucer intelligences striving to make a contact with the people of Earth. One has but to reverse the position as of a saucer man and one of us to see why the saucer man might hesitate to land, open the door and step out to introduce himself. If I were a S.M. I certainly would think twice before landing on Hollywood Blvd. and walking up to the first stranger. It’s too hard to get out of a mental ward. No, I think I would study the landscape for a rather long time, and try to find some way to get word to a good BSRA or HRA to meet me out in the most isolated part of the desert possible. Of course, if I, with my many powerful and super intelligent fellow S.M.s, suddenly decided to land and get on with whatever was necessary, we might just land in terms of a few hundred thousand and take over. (Yes, yes! I quite agree: “Perish the thought!”) Meantime, can someone tell me what those “intelligences” who guide the several kinds of “flying saucers” would want down here? They certainly couldn’t want to take up residence in a world threatened with Communism on one hand and with economic collapse through continued war spending on the other hand. Or, if they were just anxious to help us stop being so slow to begin to act as every small boy knows how to act, do they delay taking over because they are unable to decide whether or not there are enough good BSRAs and HRAs to make the world worth saving? (Cigbo remarks from his place on the top of the desk, “You big fellows can joke about this if you want to, but I’M scart! MEOW”) My feeling, personally, is that the momentum has been piling up behind ever greater and greater massed events on this old Earth, and that changes have been coming faster and faster.


I mean, each major change has taken far less time than the change just before it. The dawn of the thing we have variously thought of as the “New Aquarian Age” might come up “like thunder” or more silently, just any day. In any event, I remain hopeful. Na Aumakua are very kind, and the people I know, almost without exception, are honest and intend well, up to the limit of their understanding. Not a week passes in which I am not deeply impressed by the love and kindness met on all sides. Hardly a mail comes in but that I do not read in at least one letter what amounts to, “Go to it Max! I’m all for you in every way, even if I do have my own reservations in the matter of your findings and tentative conclusions concerning them. In every Bulletin you hit at least a few veins of pay dirt.”




HRA Verne Cameron, who invented the Aurameter (described in late Bulletins, and still available at the same price from him) sent in a letter last week which is of interest. It was from a Mr. DSP, who was very skeptical. The pendulum had refused to swing for him. Standing in the tracks of a water dowser whose willow “y” had just pulled down so hard it had slipped the bark in the dowser’s grip, he could get no slightest dip. His touch on a tipping table or Ouija board stopped all movement instantly. But, the Aurameter worked immediately for him. He built mental forms and was able to trace their outlines as three times the size of his visualization. He found that a book placed on a table gave almost no extension of aura, but with the book removed and a visual image of it made to replace it, the aura was easily outlined, but was four inches larger than the book. He reported that he could reduce or inhibit the response of the Aurameter by an effort of will, but could NOT increase it. Last, and most provocative of all, he “picked up spirit forms in four places in the house.” He writes, “When I felt that a spirit had moved a few feet, the Aurimeter at once confirmed this. The reaction toward these spirits or forms was more forceful than any other I have yet experienced.” This letter was written two hours after the arrival of the Aurameter in the mail, and shows that the use of the Aurameter is in some basic way quite unlike the use of the pendulum, the willow dowsing fork and Ouija board. My guess still is that after the short time lag, the aka-mana combination enters the bob of the instrument and has something to do with its push or pull.


DIANETICS, “E” THERAPY, HUNA AND CHRISTIANITY are all mixed together in a most exciting brew here at the Study just now. By “Christianity,” of course, I mean that part of it which is bursting into sight through the translation and comparison methods discussed in Bulletin 75, to get teachings back into the language of na kahuna so that every basic word can have its inside or secret meanings and symbol meanings examined as well as the external.


ROME SAYS “NO!” Unfortunately, (according to an AP news dispatch of April 9th) the Church of Rome has decided that because Freud suggested that sex might be sublimated to give instinctive religious reactions, and therefore – that the noble sentiments of religion were not far above sex and instinct, the use of any form of psychoanalysis would be “mortal sin” on the part of a Catholic. I count this a sad day, when so many good people will have to give up something so promising, even if other reasons than those mentioned may have entered into the decision to ban the use of psychoanalysis by the faithful. And this, just on the eve of the discovery that in the rite of the washing of feet, Jesus gave the secret of psychoanalysis and urged that the disciples pair off and audit each other.


HUNA SAYS “YES!” Huna symbolized man and his three selves in several ways. The tree of life was one way, and in this the roots hidden out of sight in the ground were the Aunihipili, the trunk and large limbs the Auhane, and the small twigs and leaves which absorbed the light, the Aumakua. The sap was the mana flow from the Aunihipili roots up through the trunk and limbs to the leaves or Aumakua, where the sap was changed by the “Light” to have properties needed to nourish the trunk and roots in the reciprocal down flow.


The HUMAN BODY was a similar symbol, the feet the roots of the tree or Aunihipili, the trunk the Auhane and the head the leaf part or Aumakua.

The act of a man when rising from a sitting position on the ground, or, better yet, a prone position, was, for the symbolic purpose, divided into a movement representing the three selves in turn as they went into action. (1) Rising to a kneeling position, (2) rising to a full standing position, and (3) standing “in line,” or with all three selves in contact via the aka cord and ready for cooperative efforts.


Note: To have the “path” of contact or cord “blocked” kept the man from “standing in line” or from being aligned properly for prayer work or to get guidance from the Aumakua. Also, if the way was blocked, the down flow of mana as “light” was cut off in part or completely and trouble followed. The fixation was the “thing eating one inside” which had to be cleared away, and this was to be accomplished by the kahuna with the aid of the patient and na Aumakua – by a process of psycho-analysis, to use modern terms.


THE THORN WAS THE SYMBOL OF FIXATIONS in Huna. The expression, “a thorn in the side” may be as old as Huna. The fixation was a cluster of thought-forms which had not been rationalized by the Auhane before being lost in the “black bag” of memories – in the aka body of the Aunihipili. The center of its “mind” for the Aunihipili is the solar plexus – which is close enough to the “side” to account for the thorn being there instead of in the foot or hand or elsewhere. Jesus was crowned with a crown of thorns, as we read the account in any other language except the language of na kahuna which was made to hide secret meanings. In the language of the Secret, there is no word for “crown.” A wreath of thorns can be nothing else except a lei of thorns. And the word lei has eight different meanings listed in the Andrews dictionary. The one telling what must be done with the thorn-fixations is that of “to cast out.” When this is done successfully, the path will be open and secret meaning No. 2 comes in for consideration. It is “to rise up,” and it stands for the clearing of the blocked path so that the mana can again rise up and carry the thought-form-cluster of our prayers to the Aumakua.


Moreover THE LEI was something that someone else hung over one’s neck or placed on one’s head. To paraphrase Kipling, “The fixation-sins we get one by one, we get rid of two by two.” And note this. The ancient custom dictated that one wore his lei until it was wilted and then cast it away


To WILT or to DRY OUT, as water from a plant, is the Huna symbol of the mana or energy being taken out of a thought-form-cluster or a fixation to make it powerless – to make it dead unless water is poured into it again to “restimulate the fixation” as we now say. Dianetics and all its offshoots base one of the main points of therapy on the fact that the VITAL FORCE or LIFE ENERGY can be drained out of a fixation. HRA Kitselman, in his “E” Therapy, sits down with a friend and they ask their na Aumakua to decide which fixations should be brought to the surface of consciousness by the Aunihipili. If the case is not one of too much “blocking,” the response is quick. As the Aunihipili, when left to its own preferred way of making the thought-form-clusters (as when one is unconscious or Auhane is knocked out) almost always makes the memory into a symbol, the symbol may come before the mind, and it will soon lead to the event for which it stands. The moment the fixation is touched upon, the Aumakua starts drawing the mana charge from it to break it down or dry it out – wither it.


This causes emotional and/or physical reactions. One may shiver or have cold creeps or hot flashes or tears or rage. This has been named “fire” in “E” Therapy. It is a way of using up or putting back into the common store the mana tied up in the charge of the fixation. One of the words for “thorn” is ku`ku, and one of the root meanings of this word is given as “to pierce with a spear.” Jesus was pierced in the side with a spear as he hung on the kea which means both “cross” and the fixations which are the things which “block the way” to the Aumakua along the path of the aka cord. What came out when they pierced the side of Jesus? Water as well as blood. It was the symbolic water or mana being drained from the fixations symbolically if not historically – we cannot be sure of the history, but the symbol is unmistakable, once we turn the floodlight of Huna on the account of the crucifixion. What happened on the cross? The water flowed from the pierced side and the fixations “died” on that cross of the “blocked path.” But there followed the resurrection. The Master Kahuna had died on the cross, had shown in an unforgettable way the means of gaining the one and only possible salvation – the one and only way of redemption or of trading the fixations for new, normal and fully rationalized memories. He rose from a tomb, or i`lina, the major root lina giving us the secret meaning of “to tighten the rope” – the often used Huna symbol of restoring contact through the aka rope or cord with the Aumakua. It took “three days” for the “rising.” Can the Aumakua “clear” one of fixations in three days?


Jesus was able to rise from the “dead” condition all by himself, but he couldn’t nail himself to the cross or pierce his own side. He had to have help, an auditor, we would say. He had to have similar help down from the cross and into the tomb, but with the “cord stretched” again, he was able to rise into a new life.


WASHING THE FEET OF THE DISCIPLES, was a symbolic act of such great importance that it was made to follow directly on the finish of the Last Supper in which the secret of UNION was disclosed in the symbol of eating the Aumakua as represented by the bread and wine – absorbing into oneness the Aumakua – making a complete contact.


A person without fixations may be considered normal and he should be able to make the contact with the Aumakua easily. If filled with fixations, he needs to have his feet washed, symbolically, to help him get rid of the “blocks” in the “path.” Jesus told the disciples to do this washing for each other.


How do we know that this rite symbolized the clearing away of fixations? With the basic words of the account translated into Hawaiian and the several meanings searched for the customary symbols of the Huna rituals, the implication cannot be overlooked.


Jesus poured water or mana into a basin because he was going to use mana in the washing process. (The auditor remains alert and uses the mana while the one being audited relaxes and accepts guidance and a degree of suggestion.)


Jesus took off his robes and proceeded to “gird his loins.” In Hawaiian he tied on his malo or maloo. To “tie” (pai) means the fixation or “something impressed or stamped on something” as the impression in aka substance that makes a thought-form or a series of them to make a cluster to contain the memory of a complete event. Other secret meanings of “tie” tell us what the fixation does. It “punishes” us. It causes the Aunihipili “to resist” efforts to recall the fixation and drain it off. If the fixation is triggered or touched, the Aunihipili is “aroused” and it “drives or urges” the man to do certain things irrationally. It “punishes (the man) for some IMAGINARY OFFENSE.” (Jesus was crucified for offenses which were imaginary – by fixations.) Nor is that all.


This word for “tie” was made to have meanings enough to describe almost everything connected with the fixation, its nature, its reaction on the man, and its draining off by being “dried out” or by having the mana taken from it. The word also means “a cluster of things” which is the fixation and the symbol for all thought-form-clusters or memories. It means to mingle together as water and wine or, as wine symbolizes blood, the “water and blood” which flowed from the pierced side of Jesus. (Repeating again the symbol used in the crucifixion, in the symbolic rite of washing the feet or roots or Aunihipili of the human tree.)


The word malo or maloo means “loin cloth,” but it has the secret meaning of “to dry” or to be from drying as a vegetable. Jesus girded his loins to get at the fixations with the help of the Aumakua (which he represented in his own person) and to “dry” or remove the mana charge or water from them to leave them in the “dead” condition.


The washing of the feet came next. This is to ka`la, which also means “to cause, to make something known, or to bring the fixation to the surface – to cause the hidden and irrational memories to be recalled.” The word means “to tell, to publish, to make known.” And, when the fixation is “told” it is “taken away.” How? The word also tells us that, symbolically, it is “untied” or the “knots” are untied from the “rope or cord.” (In “gird” the process of tying is the symbol of the knotting of the cord by fixations. Now in kala the knots are untied.) The man is “spared from punishment” when the cord is untied and loosened ready to “stretch tight.” The fixations are “forgiven, as a debt.” (I have put quotation marks around words and phrases to show that they are meanings taken from the dictionary of Hawaiian words.)


Now check “feet,” the symbol of the Aunihipili, wa`wae. The wa root tells us that the fixation is something that has to do with “past happenings,” that one has to “find out about” them, “to reflect and think and reason” about the past events which “make one sick.” One also “holds private talk about the character of someone with another” – (talks about his own character with the auditor.)


The roots vae and ae give more secret meanings of “foot.” These are “to sort out the good from the bad,” the bad fixation memories from the good or normal memories. One makes a “choice to get what is desired.” One “dwells on past events or present events.” One may “break open (fixations) and sort out good from bad parts.” One “considers a case,” in which the “law has been broken.” One becomes “seasick” and “vomits or throws up” the fixations in getting rid of them. One “assents to the opinion of another” (the auditor), one is caused to “pass mentally or physically from one state, condition or place to another” – one is changed mentally and physically as a part of the process of washing the feet or finding and draining off the fixations. Lastly, one “raises or lifts up his head with joy.”


Jesus approached Peter, who played the part of the stubborn Aunihipili with fixations, who never wants its fixations to be “washed” away. Peter said, “You shall not wash my feet.” Jesus said, “If I do not wash your feet, you will have no part with me (the Aumakua).” Peter then said, “Then wash also my hands and head so that I may be clean all over.” (The hands are the symbol of the Auhane, and the head of the Aumakua.) Jesus explained that the earlier bath had cleaned all but the feet. (The bath was the giving up of deeds of hurt consciously done and not connected with the “sins” of fixation grade. One makes amends for such hurts, and can cleanse himself in that respect, but cannot cleanse his own feet or Aunihipili.) So, Peter allowed Lord (Haku) Jesus to clear away his fixations – to wash his feet. This done, Jesus put on his robes, but instructed the disciples, saying, “You should do this for each other.”


Explaining what he had done, with words again covering Huna meanings, he said, “A slave is not greater than his master.” In the secret language “slave” is kau`wa, which means “to crucify for a period of time (with wa for time). As a double check, we note that the kau part of this double word, also means “to gird on, as a malo.” The word master, is haku or “Lord”, and the Aumakua is the “Lord of the dividing of the water (mana): The god Lono of the Huna Trinity.” In addition, kumu is used for “master,” with the meaning of “foundation” or the roots of the Tree of Life. From this can be deduced the secret statement that “The fixations are not greater in authority or power than the self or the Aumakua.” Also, “They should be drained of mana, rationalized and destroyed with the help of the Aumakua and of a friend. The following phrase came to reinforce the secret in “slave”: “The messenger is not greater than the one who sent him.” Ele`le is “darkness” as well as “messenger.” The fixation is a dare or unrationalized thought entity. It was “sent” or made by the Aunihipili at one time or another and so could NOT be greater or more powerful than the one who made it. It CAN be brought to light by the Aunihipili, so that it can be relieved of its swollen mana charge and “transferred” or “traded” (in redeeming), so that a good, normal rationalized memory of the event is furnished in exchange for the Aunihipili to put back into the black bag of memory storage.


Jesus next said, “If you know this, you are happy if you practice it.” Which gives us the end result of this form of “forgiveness of sin the fixation kind.”  (Happy is “to be contented, or to be made comfortable, satisfied: olu`olu. Check “the Comforter,” who was promised as a thing to come – after the resurrection.)


John does not stress the Last Supper, but in the next passages Jesus says, “I do not refer to the whole of you (only to the Aunihipili when filled with fixations). I know whom I have chosen (“choose” is wae for foot, the meanings of which have been given. The good and bad thought-form-clusters are sorted and the ones to be drained off are selected or chosen by the Aumakua – Jesus – to be recalled by a command to the Aunihipili to “tell” its dark secrets), but it is so for the fulfillment of this Scripture: “The one who partook of my bread has raised his heel against me.” (“Heel”: kue`kue : “to oppose”)


The part of the complexed Aunihipili is played next by Judas. To show that it is the Aunihipili made a traitor because of its complexes, the bread given him was of the unleavened kind used in the feast of the Passover. The symbol of accumulating mana and sending it to the Aumakua along the clear and open “path” or aka cord, is that of a leavened substance which foams and RISES UP AND OVERFLOWS. This “sop” was NOT the true “bread of life”; it was the mana tied up in the fixations so that it could not rise to the Aumakua, and this condition caused the Aunihipili to betray the Man, Jesus, (or any man) and bring him to the necessary “death” on the cross. (To “dip” as the morsel of unleavened bread, is hoo`o, the “o” meaning “to pierce, as with a spear,” thus repeating the symbol of the pierced side.)


After the betrayal and on the way to the place of the crucifixion on the hill of the skulls or of “death,” Jesus was unable to carry the cross or, we may say, proceed with the task of getting freed of fixation “sins” himself. He fell and had to have help. In the story, one Simon came along to act as foot washer or auditor or analyst for him – and they went forward together. The hands which Peter wanted washed as well as his head, give only one secret meaning in translation into the Hawaiian. Li`ma for “hands” gives in the li root the meaning of “to hang by the neck,” which is also a meaning associated with the word given above for “to crucify” (kau), so we see that the Auhane symbolized by the hands (mana`mana lima: fingers) is also crucified when there are fixations – is also a companion, and also stands by to act its part as auditor, perhaps after the draining off process has been well started by a friend and can continue under the Aumakua and Auhane without the help of an auditor, as Altman in New York says it can in “E” Therapy. 



Flying Saucers, Jesus & Dianetics

May 1, 1952




On page 3 of Bulletin 76, I expressed myself as follows, “Can someone tell me what those ‘intelligences’ who guide the several kinds of flying saucers would want down here?” I was delighted with the swift response from all sides. From Colorado came a letter telling me of a psychic who was in excellent contact with the saucer men and who found them friendly, wise and inclined to be helpful. From two sources I learned that on the desert in the Palm Springs region of California, at Giant Rock, a group led by a young man of fine psychic abilities had been for some time in contact with the visitors and had accumulated enough notes from the trance sittings to make a book. Individuals at the seances report being able to experience a rather amazing process of some kind which I gather is to enter some sort of “tube,” real or of aesthetic material, and in some way visit the saucer people on other planets or aesthetic levels and to return with a very excellent sensory set of impressions. I have been unable to get the exact nature of these impressions, but was assured by one friend who phoned me, that she had taken her turn at this form of astral or psychic travel and was convinced that her experience had been actual and real.


ALL NIGHT LONG these seances continue, with breaks for refreshments, and the description makes one wish to attend and hear and experience and be amazed – at least be well entertained. (Cigbo says to tell you that he understands they have real cream for the coffee, and that as far as he is personally concerned, he could go for EVERYTHING from sailing through the tube into space and back to the matter of the saucers, and especially saucers with perhaps cream in them – in which case he could go for this set of explanations “crook, rine and stinker.”) There is a motor court close, and I believe a good place to eat. Seances are held once a week and the public is not locked out so long as the ones asking permission to attend are sincere in their interest and not filled with the unholy zeal of the type of psychical researcher who is convinced ahead of time that spirits do not exist and is out to prove it at any cost.


USUAL BSRA releases turn out to be the best source of well organized and classified information. This covers every angle, giving all that is scientifically or speculatively possible, then digesting the best obtainable psychic information to a careful nicety. The May 3 SRA release made up to send out to the authorities and those of the public who might be in key positions and in need of briefing on the subject, as of 1950, is still as good and as inclusive as when HRA Meade Layne made it up and sent it out. Much new material has been added and released, and more is on the way, but the basic ideas continue to stand. Since the Pentagon has at last admitted that they can no longer deny the fact of saucers, and since the public has been told of this by LIFE and some millions of heads have peen jerked up out of the sand, there might be panic of the first order should too many saucers suddenly visit us. The BSRA labor of love “for the good of the order” may yet pay off in a large way.


ONE HRA RESERVATION on the general opinion that the saucers are from extra-earth places of origin, needs to be set down for the record.  Here it is: “Will you fellows please move over on the saucer bench, and make room for Mary and me? Remember our FATE magazine article, written months before publication – at the height of the official pooh-poohing about saucers? In it, Mary says saucers are real, and adds that they are earth-made; the latter hasn’t been proved, but the first now is considered a fact by intelligent people, belatedly.” (Article by HRAs Hal and Mary Falvey, who are doing some remarkable investigational work on past incarnations in terms of the Aunihipili and the Auhane, in an endeavor to get back to the time when the present na Auhane – their own – were graduating from the Aunihipili state. If this is a success, they will then try to get back to observe the transition of the present na Aunihipili from some subhuman level to that of the Aunihipili human. They are back to about 1300 A.D. so far, and into an incarnation in what is now Serbia. Words that are picked up seem to be in antique Serbian. If any HRA linguist is in a position to pass on such words, will he communicate?)


Hal writes: Bulletins 75 andD 76 are HISTORY-MAKING. You are getting at the ‘strong meat’ mentioned, but not revealed in the New Testament. Incidentally, since the TEACHING is always greater than the teacher, you have made immaterial the old question of whether Jesus ever actually existed. I think He did, but His purpose was the teaching, and HERE IT IS. Truly, if Yoga means the yoking-together of knowledge – by implication, very deep knowledge – you are a Master Yogi. Does the New Testament give us, ‘Take my yoke, for it is light,’ etc.? I believe Jesus meant, ‘my Yoga, my philosophy.'”


COMMENT ON “YOKE.” Yes, Hal, you have something important there. Let me give the last three verses – Matt. 11:28 to 30.


“Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls for my yoke is easy, and my burden is light.”


In Huna, as shown by the recent studies of many words and roots, the “burden” is the load of fixations which ties up and wastes much of the mana. This “burden,” at its heaviest, is the CROSS, under which Jesus grew so weak (lack of mana) that he fell, so that he had to have another come to carry the burden for him (as one could not wash one’s own feet, in the rite coupled with the Last Supper). The “yoke” was not the one used on oxen. It was the pole on which two men carry between them a single burden, sharing the load. The hidden or secondary meaning of the word (au`amo) is to help another get rid of his burden of fixations by the symbolic process of washing (root au) them away. Jesus was offering to teach the secret of the existence of the fixations and the method by which two people, with the help of the Aumakua of each of them, and of the Aunihipili of the helper, could get at the fixations and drain them off.


“Meek and lowly of heart” give us the Aunihipili, which Jesus represented in his person, just as he frequently represented himself as the Aumakua. “Easy” has the Huna meaning of being able to do something, and to cause something to come forth, so we see that the person who helps another in this way is the one who is able to get the fixations to come to the surface so that they can be drained off. The one doing this work is NOT the one burdened by the fixations, so his burden is both easy and light. “Rest” is freedom from sickness, pain etc.


THE HEART IS THE SYMBOL OF THE AUNIHIPILI all through the teachings of Jesus. The Huna word isnaau which included all the organs inside the body. “My burden is light,” gives us, “My burden of fixations now weighs less or is lighter” (pa`o`no ma`ma,) and the root and hidden symbol meanings are these: “My fixations have been removed by the symbolic process of digging them out as a bird (spirit or Aumakua symbol also) digs things out with its bill, (pa: “to strike,” symbol also of contacting the Aumakua via the aka cord, and o: “to open or pierce with something pointed and sharp,” symbol of opening the fixation or recalling it to memory to drain it off.) The fixations were as if hidden in a pit dug secretly in the ground, (the combined roots, pao, give this meaning.) The symbol of the pit is a variation of the “black sack” in which memories are stored by the Aunihipili, and in which fixation memories become lost to the Auhane, but not to the Aunihipili. To have these brought to light is the purpose of the “digging up” process. And, when the fixation memories or second class “sins” are brought up, they then are rationalized and the heavy charge of mana tied up in them is released by the symbolic process of “drying them out” or removing the water, which is the symbol of mana. The roots of ma`ma: “To be light in weight,” mean “to dry out, fade or wither as a flower or plant,” the now familiar symbol of draining out the water-mana charge from a memory-cluster-fixation.


IF THE AUNIHIPILI THINKS ITS SURVIVAL in some way depends on what it believes to be a fact, although the true condition is just the opposite and the belief is bound up in a fixation, it, the Aunihipili, will do its best to prevent the fixation from being touched and drained off. For example, if there are deep and fixed beliefs in the dogmas or external teachings of Jesus, the person afflicted with such beliefs will find much internal emotional reaction against such discoveries as we are now bringing to light in Huna research into the Old and New Testament teachings. Several HRAs have evidently reacted (to various degrees) in this way. They are unable to hold off and keep the open mind of the true researcher until all the evidence is in, but suddenly find themselves throwing out Huna, suddenly thinking it is “black magic,” or that it has been the cause of some illness or trouble which has overtaken them. They usually do not realize that what we are finding has nothing to do with the morals and ethics of the teachings, or with the fact that we need to make amends for sins of hurting others. Nor is the question of whether Jesus lived, was a man, or was a god or a combination of the two at stake. Even the matter of whether he lived, and died on the cross, in the literal sense is not involved. What IS involved is the Huna lore symbolized or hidden behind the very words of the accounts. We are finding new light on the nature of man, on “sin,” on the fixation and the need to remove it, on the part played by the fixation and its removal in healing and in living the fuller life in which all of our faculties are greatly released and enhanced for better action.



 could be our HRA motto. A “true” thing is one correctly thought of with the Auhane mind. It is a memory fully rationalized. When a false conception is formed by the Aunihipili and made into a secret memory, it is the reverse of “true,” but if the fixation-memories can be dug up from the “secret pit” of the Aunihipili and rationalized – their correct meanings seen clearly – one then knows again the TRUTH and is SET FREE of the bondage to the things of “darkness.”


IN A LETTER OF RESIGNATION, one HRA wrote, “I believe Jesus did live in the flesh. I was baptized a Christian and that is what I want. I have studied with the idea of trying to throw more light on the teachings of Jesus. When I became ill I realized my true feelings on that score, and I wish to make a fresh start. I can see that being an HRA was a mental block to me, even though I do agree on some of the Huna beliefs. And the strange part is that I discovered that I had many beliefs and even fears that I had not been aware of. I even found out that I wasn’t as good a Christian as I thought I was and that I have to start the climb again toward the light. Another period of being born a new.”


TO BE “BORN AGAIN” in the orthodox Christian way, is a very vague and uncertain process of repentance, baptism, and receiving a mystic gift of something difficult at best to understand: the “Holy Spirit” or “Comforter.” The Huna word for “to be born” is ha`nau, and the roots give us the secret of what has to be done for a new birth. One throws up and chews again the cud, as a cow, and one breathes hard. This is a picturesque symbol of the undigested or unrationalized fixation-memories which have to be “thrown up” and “chewed again” or brought to the light and rationalized. When the mana charge is in this way drained out of the fixation, there results a thing which is called “ventilation” by those using the modern Dianetic methods, and which is a more labored or harder breathing. It may be a few yawns. (To reincarnate is not to be born again, in the language of the Secret. It is “to have a new life,” ola`honua, as I understand the words and their meanings and symbols.)


DIANETICS CHURCHES  have recently been founded, so clearly have a few individuals seen the religious implication of the fixation. This information comes through Dwight H. Bulkley. The churches are both in Texas. One is called “Church of the Wayfarer,” the other, “Church of the Transition.” Mr. Bulkley, by the way, is the author of a book, THE MECHANISMS OF LIFE, which he describes on the cover as, “A preliminary release of discoveries inaugurating a revolution in the life sciences – with the physicochemical secret of life itself, mechanisms of integration, mind, memory, responses, psychosomatics, telepathy, and techniques for perfect health and sanity.” The book is one which a student of the “life sciences” will find most interesting. Not being such a student, I cannot venture to express an opinion on the validity or importance of the discoveries and of the theories. A good outline of Dianetics, as it was in its first presentation, is given and is very helpful in getting at the basic ideas and theories in the first book on the subject by L. Ron Hubbard. Mr. Bulkley’s book may be had from him. $2.08. 350 So Mills Ave, Claremont, Calif. To bring us more up to the minute on Dianetics, he writes, “I have accepted the HANDBOOK FOR PRE CLEARS as the best of Hubbard’s works, combining the ‘higher echelons’ of processing. One does not have to accept his theories, but merely DO the stuff step by step.


The ‘de-conditioning’ is there, all through it scanning and scanning, running and running. It is a repetitive process just the same, but ‘running’ whole groups and batches of engrains via their emotional and thought common denominators. “Scanning” is going back over the memories which one can recall and reliving events in one’s life. If one touches on some event to which a fixation or “engram” is related, there may come yawns or heavier breathing as the process of remembering, reliving and rationalizing the event takes place almost automatically. In my personal tests of this method, I found, rather to my surprise, that this heavy breathing (ha) effect came when I touched on events in my life which I had not suspected of leaving their mark on me in the form of a fixation, even if but a small one. When one is thwarted in a strong effort, greatly aroused emotionally, or suffers sudden shock or pain, the fixations seem to form most readily. I reviewed all such moments which I could recall during the course of a sleepless part of a night, and I found that by asking the Aumakua to cleanse, kala: “restore light,” or “forgive”- these “sin” events which were “missing of the mark” or a departure from the normal course of living, I seemed to be freed of the element of fixation held by the memory of the event recalled. Later, upon again recalling the memory and reliving the event, I found that there was no longer a “ventilating” reaction and that I was able to see all events so handled with something like a new and more rational point of view.


THE HANDBOOK FOR PRECLEARS, of which Mr. Bulkley writes, should still be available from Don Purcell, Dianetics Foundation, 211 West Douglas, Wichita, Kansas. $2, post free. I understand, however, that L. Ron Hubbard is no longer at Wichita and that there has been some diversity of plans and changes in organization. This HANDBOOK contains instructions for anyone to follow to take steps toward correcting his pattern of personal reaction to things and conditions met in life. Charts are given to help one see where one may stand on the mental “tone scale,” or, we might say, how “mature” of mind one may be. Pages of classified concepts are given so that self-examination in relation to them can be carried on over an extended period of time. One’s outlook on life and in-look on one’s own habitual reactions should gradually change for the better. It is stated that while one may be less than “clear” at the end of the work, an “auditor” should find it very much easier to complete the task of clearing away all engrams and restoring the one audited to his best.


ROME NOW QUALIFIES ITS “NO.” In the last Bulletin I mentioned the painful fact that one of the men high in the Church at Rome had written an article warning that any of the faithful who used psychoanalysis or allowed it to be used on them, were in grave danger of committing “mortal sin.” I am happy to be able to report that in TIME the matter was recently discussed and the news given that the position had not been official and was modified to some extent, being left in part, at least, to the decision of the individual. This is indeed good news. The door has not been slammed tight against the findings of modern days.


THE HRA AND HUNA PICTURE BEGINS TO COME TO FOCUS. In our first beginning steps as HRAs, we recognized the fact that we were confronted with the need of a practical way to enable us, as individuals, to get at the fixations and clear them out in order to permit the individual to accept healing from na Aumakua. Lacking na kahuna, and lacking a laboratory in which one person could work on and with others, we made no satisfactory progress in this direction.


We did manage to get enough experimental work done to show that mana could be transferred through the hands with thoughts of healing and beneficial results often obtained. Failures were blamed on the fixations held by the one receiving no benefit.


Psycho-analysis offered little help in getting rid of fixations in so far as our needs were concerned. The money and time costs were too great. Then came our hopeful inspection of the “writing down” methods which promised to get at and reduce fixations, but which had evident faults.


Dianetics challenged the theory that the Aunihipili could not be made to pass up memory-fixation units so that they could be rationalized. New theories were advanced to account for the formation of fixations, and stress was laid on the prenatal sources of “engrams.” This soon led still further back, to engramatic conditions formed and fixed in past incarnations (matching on a microscopic scale the general idea of karma as a retribution).


Many eager workers, including L. Ron Hubbard, who may be said to have constructed Dianetics and to have made it into a popular process, made additions to the theories and practices in this newer approach to psychoanalysis.


The element of religion and the Superconscious or Aumakua, had been left out of Dianetics at first. Later on, these began to be given a place. A.L. Kitselrnan’s “E-Therapy” went far in this direction, his “E” being anything believed by the individual to be God or a god, or Higher Being who could be appealed to take over the direction of the endeavors of two people to get at the fixations of one of them and drain them off. Then, in our HRA research, we suddenly discover in the Bible an amazing mass of Huna hidden behind words, symbols and acts. Jesus suddenly stood out as a master kahuna and as one very evidently versed to the last degree in Huna and expert in the art of finding and getting rid of fixations. In addition, he appears to have taught all the things which we know, which we guess at, and which we have not yet come to guess at.


“Sin,” as a hurting of others, and as the “missing of the mark” caused by fixations – a second kind of “sin” begins to mean something definite. The help of the Aumakua in “forgiving” or cleansing away the fixation-sins is shown to be very great. It is almost enough for those who are but slightly complexed. For those complexes, to a middling degree, there is the “foot washing” rite in which the fixations are worked over by two people teamed up as are “auditor” and “preclear” in Dianetics. In cases where the fixations are so great that desperate measures are needed to rescue the victim, the ministrations symbolized by the crucifixion are indicated to be the answer. (At present, in the study of the Huna hidden in the rite of the crucifixion, there are strong indications that we are going to find the use of “shock” methods involving very large accumulations of mana. The angle of obsession also is not to be overlooked, even if handled in a different way and described in other rites in the New Testament.) In any event, the prospect seems very bright at this time for our ultimate success in recovering Huna in full workable form.


The many and frequent recoveries from physical ills on the part of those treated by the Dianetic type of therapy, seem to indicate that the Aumakua almost automatically heals our ills as soon as the “path” along the aka cord of contact between the Aunihipili and the Aumakua is “unblocked” by the removal of fixations. This healing is not always instant. Mr. Hubbard has found that in many cases, the healing comes after an unexplained time lapse of about three days. Again calling to mind the three days of Jesus in the tomb before the resurrection. (This 3 to 4 day time lag is something which we should all keep in mind. Quimby ran into it in his healing practices. We will all do well, if our Huna-type prayers do not get instant answers, to hang on patiently and allow three days or a bit more for the Aumakua to work over conditions in the Aunihipili or in general surroundings in order to give the answer.)


The doctrine of “original sin” bids fair to be replaced by the prenatal “engram,” or even by fixations rooted in a past incarnation. The dogma that “All men are miserable sinners” may well be modified to read, “but some are more miserable than others, according to the degree of fixation from which they suffer.”


THANKS TO DR. BRUNLER AND THE BIOMETER, we now have in his methods, a way to help sort the sheep from the goats – the innately destructive from the naturally constructive individuals. The “devils” or those naturally “bad” can be identified by their Biometric pattern, as can the naturally “good.” Efforts to help others to the “salvation” of freedom from fixations can be made with greater chance of success with the help of the Biometric type of preliminary test for “pattern.” By separating the “good” from the “bad,” we can soon find out what, if anything, can be done to make a good man out of a naturally bad one. We may also work out a method through which we can run a test and find out whether a person is obsessed or influenced to a degree by spirits or “secondary personalities.” We will also benefit greatly in our efforts to “wash feet” or help to carry “crosses,” by being able to determine the Brain Radiation or “soul” I.Q. – evolutionary progress – through the Biometer reading. The average individual who attends church contentedly and is happy to accept what he is told by the preacher, ranges between 250 and 260 degrees Biometric, I understand. Very few persons with readings above 330 are found in the churches unless as leaders. This knowledge of the nature of individuals, to be had through the Biometer, will eventually dictate the type of approach to be made in offering help to get rid of fixations. In addition to the Biometer, there are “radionic” instruments already in use to measure the physical reactions in the body of one being “audited.” I am told that when a fixation is touched upon, even obliquely, the indicator of the instrument will at once swing off the central point at which it shows conditions “normal” or in balance.


SHORT-WAVE ELECTRICAL RADIATION of various glands has been mentioned by Dr. Westlake, HRA, as a promising aid in clearing out fixations, even as a way to clear them without much work on the mental-emotional levels. In addition, there is a type of radiation given through the hand to the patient. This also has produced gratifying results, I understand, but the details are not familiar to me as yet. The Eeman Circuit, mentioned before in the Bulletins, has often been found, upon application in the correct way, to cause the patient to begin remembering the fixation-memory units, to describe them and to allow help to be given to drain them off.


MEDICINES may also help. The Bach Remedies are prescribed to accord with the mental states of the patient as well as through the use of the pendulum or the psychically trained hand without pendulum or instrumental help. Standard medicines may also be useful. Poisons in the body are known to cause insanity rather often. These can be eliminated by operative (teeth) and other means.




The TMHG prayer time is being changed to fit daylight saving changes as of April 27th. California clocks will be set forward one hour. As the hours of 3 and 7 continue to be used, advance by one hour the time you use. If you are going on daylight saving time, you will do this automatically, if not, join in an hour earlier than before. Both the old and new hours will be observed here at the Study until May 6th, inclusive, so that this notice can have time to reach all HRAs in USA.


Additional healing work of the “absent treatment” kind, based on the Huna kind of prayer action, is now being offered by two HRAs, Mr. Clarence Hubbard, 151 Farmington Ave., Hartford, Conn., and Mr. Charles L. Pitts, P.O. Box 562, Sunnyvale, Calif. Your name, written in ink, and your request for help may be sent to either or to both as well as to me here at the Study. Others who wish to offer help such as may be given through prayer, are invited to send in their names and addresses. Mr. Clarence Hubbard has offered to help form a committee to take care of this augmented service, so write to him. Mr. Pitts has been taking over the healing part of services at a small Spiritualistic church in his neighborhood, and will be happy to meet any HRAs in that vicinity or to treat through prayer and contact.


In any case, it will be necessary to report results or lack of them about every ten days. Stamped and self-addressed envelopes should be sent with letters to make things easier for these busy business men to carry on in this labor of love which is the first small step toward the laboratory we hope to have in due time.


YOUR NAME AND ADDRESS will be published in a special Bulletin to enable you to get into touch with other HRAs if you wish. I will assume no responsibility in the matter, however. If you are a bold spirit and if you feel you can hold your own against any person who may contact you through this list, and if you feel it would be good to know other HRAs, and perhaps write back and forth or visit, ask to be put on the list. This step is taken because of the feeling on the part of several HRAs that those not wishing to be hovered by me should be allowed to know other HRAs and so build a spirit of friendly cooperation. Please remember that I know few of you except by letter. If someone turns out to be not of your liking, blame yourself. If someone turns out to be a delightful friend, I will happily accept all the credit and thanks. Copies of the list will be sent only to those who are themselves on the list unless those on it decide that all HRAs should know who is willing to chance getting acquainted with any or all HRAs. Names should be sent in at once. Suggestions are welcome so long as they are not such that I would have to have more time available to handle them. (Send phone number.)


FODOR ENCYCLOPEDIAS ARE BEING LOCATED from time to time. Prices run from $10.50 post paid to $15.50, depending on the condition of the books. Let me know if you want one, or if you have one to sell.


BACH REMEDIES, with diagnosis and bottle of drops to fit one’s need, may be had in Los Angeles from Dr. Geo. E. Crowle, 3984 Grand Ave., so I am told by HRA A.F. in a recent letter. Here at the Study I have received half of the 36 remedies without customs trouble and hope to get the other half for experimental testing. Also the book by new HRA Nora Weeks, heading the “Bach Team” in England, giving Dr. Bach’s life story, and some News Letters. (To be reviewed later.)




Huna in the Bible

May 15, 1952




“Make mana for a long time” (the Hawaiian idea of “patience”) in the exciting matter of the eventual finding, through the Huna in the Bible, of a shorter way to get the fixations to the surface and drained off, or to get rid of them in some way we have not yet come to guess is possible.


Here is a note typical of those now arriving at the Study… “I always thought there should be some immediate way to break the complexes in one sitting…” That is what I would call real enthusiasm – and the odd part is that we may someday be able to accomplish such things in “one sitting,” also instant healing in a matter of a few minutes. However, we must walk before we can run, and the digging out of the Huna symbols and meanings in the Bible takes time.


Amongst the four major prophets of the Old Testament, Isaiah seems to have set forth the most Huna. He made predictions and seemed to be rather a wild man at times, not making much sense in his disconnected discourses. But if one watches for the words which indicate Huna symbols of items in the secret lore, the passages of importance to our present study can be located with little difficulty. If one remembers that Isaiah lived about 700 years before the time of Jesus, it will be seen that the same brand of Huna was known at both periods. One of the most mentioned proofs of the correctness of this or that teaching or saying in the New Testament was the fact that Isaiah had set forth the exact happening in his prophecies.


I must confess that in my early days of Bible study I was very suspicious of this method of proof. To me it seemed a rather lame attempt to connect the teachings of Jesus and the events of his life to a set of rather incoherent prophecies which were just too “pat” to be believable. I strongly suspected the writers of the New Testament of trying to convince the very unwilling Jews, by this method, that Jesus was what he was claimed to be. In fact, I wondered if the prophecies of Isaiah had been doctored to insert the items which were pointed out as related to the later matters. Many scholars have pointed a questioning finger at the efforts to trace the genealogy of Jesus back to David, but ending in an immaculate conception which undid the effort completely.


At this late date, I am most happy to say, the short initial study of Huna in the Bible has already begun to clear away the basic elements in the things I saw as contradictions and even as frauds. When Jesus said that a certain thing was done to fulfill the prophecies, he was speaking as an initiate kahuna to other initiate na kahuna who could pass on his credentials because of the fact that he was presenting again in teaching, parable or ritual, the Huna that had been retained in a fine state of preservation for seven or more centuries.


THE LIVING BIBLE, edited by Robert O. Ballou,($3.75. Viking Press) has but recently been published and certainly deserves a much longer review than can be given here. Cigbo did a valiant job of scratching until he had the price of the new book in paw, and went with me to get it from our local “Pickwick” book store. We were greatly interested in the advertised fact that some books had been included in the volume which had been left out in the standard versions.


There were a few pages of these, to be sure, but they contained nothing of particular significance to our Huna studies. On the other hand, I discovered to my delight that the important parts of the Bible had been picked out, accounts made to go from here to there with much directness, and readability produced which lost none of the glorious swing and charm of the King James English.


Isaiah was sifted and the wild filler which had been used, to all appearances, to cover up the Huna passages which were being recorded and still secreted with great care, were tossed aside and the Huna elements assembled according to their similarity. And how some of those newly assembled pages do sing!


I was made to remember vividly the passages from Isaiah which a householder had caused to be painted large on a tall stone stair tower leading from the cliff to the bare rocks where the sea roared and slammed in – this in Laguna Beach. Those lines in that wild setting, fairly made one’s hair stand up when rounding a point and suddenly finding them there.


Let me quote bits from the section titled, THE COMFORT OF GOD, beginning on page 464 and continuing for three pages and a half underscore words which are either those which are familiar Huna symbols for the Aumakua or its dwelling place, the fixations, the mana and the results of the removal of the fixations to clear the “path” or aka cord “way” between the Aunihipili and the Aumakua. Some words are underscored because they will bear translation into the language of the Secret to give the secondary or secret meaning for which we are watching. (I also insert notes here and there.)


“And he will destroy in this mountain (mountain and desert and wilderness all give translation meanings indicating the place of meeting along the aka cord – contact with the Aumakua) the face of the covering cast over all people, and the veil that is spread over all nations. (The words covering and veil are bothuhi, the beginning root in uhi`ni`pili, alternate word for the Aunihipili and also for “grasshopper,” often met with and seemingly having no significance in the text. The u is a self, and hi is to leak water or mana slowly, the symbol of the waste of mana caused by the fixations. The Aunihipili hides the fixations or veils and covers them, and the text here given would indicate a belief that all men have fixations which should be removed with the help of the Aumakua.)


“He will swallow up death in victory (swallow is ale meaning also “to drink water,” symbol of accepting mana from the Aunihipili on the part of the Aumakua. Death is make, but the secret is that it also means “to wish, desire, need and love” – pointing clearly to the prayer made with love in the heart for the things desired and needed. Victory is lana`kila, meaning “to float something on a strong flow of something,” indicating the thought-forms of the prayer floated on the strong flow of mana to the Aumakua.  And the Lord Hake, lord who supervises the dividing of the waters of the manas.) God will wipe away tears from all faces (Wipe away tears has the secondary meaning of drying the water mana from the fixations causing sadness and trouble. This is a part of the work of removing the complexes. Face is also, but the word has the primary meaning of front of anything and the belly of man – the symbolic seat of the consciousness of the Aunihipili and, therefore, the place where the fixations have been hidden and allowed to waste mana.) and the rebuke (Ao, the cloud or fixation shutting away the light of correct thought processes) of his people shall he take away from off all the earth; for the Lord hath spoken it. Eke`mu is to speak, but the two parts of the word give us the secret or symbolic meaning of “to take something out of a bag made of netting” which is the tangle of aka threads and thought-forms of fixations in the “dark bag” of the Aunihipili hidden memory trove. The symbol of the net or snare or “temptation” is constantly used in the Huna behind Bible materials.)


“And it shall be said in that day, ‘Lo, this is our God; we have waited for him, and he will save us. This is the Lord; we have waited for him, and we will be glad and rejoice in his salvation. (Wait is kali, with the Huna meaning of “to gird on” – as the malo or means of drying out the mana-water of fixations in the foot washing rite discussed in an earlier Bulletin) (Note also the use of the words “we” and “us,” indicating two or more working together in the waiting process which results in the removal of the fixation-sins so that the individual may be saved from the troubles caused by the fixations – may obtain the salvation.)


“Thy dead men shall live, together with My dead body shall they arise. (Thy finished or completed – restored – men – who have had their fixations removed, shall rise symbolically into a new life in which the Aumakua shares and so has also been resurrected, pau and ala: “to arise,” also “the path or way.”) Awake and sing, ye that dwell in dust, for thy dew is as the dew of herbs, and the earth shall cast out the dead. (The dust is the symbol of the small particles or thought-forms of the fixations which dwell with one. The dew is the low mana which becomes the living water symbolized by the juices in living herbs or the high mana of the Aumakua which again can flow down to restore those freed from the fixations and so raised from the dust. The word “earth” is also the word used for people in Huna, so we re-read the end of the passage, “The people shall cast out the fixations from which the life force or mana have been removed to make them dead.”)


(In the following, note the typical “prophetic” warning which is nothing more or less than a statement that those who do not get their fixations cleared away will continue to be punished by them, as by the Lord, for their fixation-iniquities. Those who have been cleared of fixations are pictured as ones able to find safe shelter from the “indignations” or troubles caused to others by their fixations.) “Come, my people, enter thou into thy chambers and shut the doors about thee, hide thyself as it were for a little moment, until the indignation be overpass.


“For behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth shall also disclose her blood and shall no more cover her slain. (In Huna lore there was also a “Lord” who rules over the “darkness” in contrast with the “light” over which the Lord High Self rules. This Lord of Darkness (Po) seems to rule over the realm of the Aunihipili as the Animal portion of the man, and under his rule, it is the law that we are punished by our fixations. Hell, in Huna, is a state or condition in which the darkness is not penetrated by the light of the Aumakua.)


“Be strong, fear not; behold, your God will came with vengeance, even God will recompense; he will come and save you.” (Vengeance is hoo`pai which in Huna means “to give good or evil as the situation demands – to recompense in terms of good or reward, or bad or punishment.” The degree in which one remains subject to one’s fixation compulsions determines what the nature of the recompense or vengeance must be. This is the Huna angle on karma as a thing requiring immediate payment, either good or bad.) (The following lists the good that can follow the salvation from the fixation-sins which block the path to the Aumakua – the Lord or God, in this Huna presentation.)


“The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb shall sing; for in the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water; in the habitation of dragons, where each lay, shall be grass with reeds and rushes.” (The mana is restored as a flow to the Aumakua, and that portion of mana removed or dried up from the fixations which are thus made dead and removed, but which arise as normal memories later, is restored to the rationalized fixation-memory units. These units are symbolized by the parched ground because they have the mana, taken from then and later restored to bring their resurrection from the dead condition. The dragons are the fixations in their dark lair – the “dark sack” of the Aunihipili. In the lair their places are filled with the good and normal things symbolized by the grass and other lush growths. The streams in the desert are the continuing flows of mana sent to the Aumakua in the “desert” place where it needs the water of mana to cause all good grasses to grow for the good of the three selves and the physical body.)


“And a highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there. And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.” (These passages stress the”way,” which is again unblocked, and even a man of low intelligence, a “fool,” may use the “way” and make contact with his Aumakua. The “unclean” are the ones not yet free from the sins of hurt or those of fixations. The “beasts” may well symbolize the individuals who are innately evil, as the Biometric pattern of some indicates them to be. The “redeemed” are those who are freed of the two grades of sin and are “bought back” by the saving return-flow of high mana from na Aumakua. This high mana is “the gift of God” so often mentioned. It is the gift personified by the “Comforter” and is the very power of the “Holy Spirit-Ghost” Aumakua.


I MUST CONFESS that the discovery of Huna in the Bible gave me a sudden dark and very dismal feeling. It was the thought of being thrust back again into the brand of Christianity I had known as a young man and from which I had fought my way free with battle scars aplenty. I am now learning that many HRAs had much the same reaction to the discovery. We had left behind the struggles of very early days when we found that the dogmas were too harsh – that we could not sell all and give to the poor, or give up all our plans, hopes and ambitions to become missionaries. Hardly one of us escaped into saner and freer air without being marked slightly fixed – by the battles fought inside ourselves and with those around us who strove to force acceptance of the dogmas.


It took a little time to get used to the idea of a return to this broad new Christianity which at first triggered a dozen old dragons of fixation inside me. But, little by little, the dragons were slain and clean fresh grass begins to grow where they lay. I no longer am roused to angry objection to the injustice of all men other than Christians being denied salvation because only through Jesus could that salvation be gained. (I am the way… only through me… etc.) Now I know that Jesus symbolized the same way that Isaiah described for those who could understand the Secret behind his words.


All the little sin-dogmas have vanished under the light of Huna. Again I settle back in mental quiet and comfort. The impossible is not demanded of me again – only the gentle way of living to help as I can and to refrain from hurting as much as is possible.


TRUE, THERE IS A NEW DEMAND MADE ON ME, but this does not weight me down. In fact, I face it happily because at long last I have begun to understand what must be done to complete my way of living. I must begin to search out ways and means of getting my fixations brought to light and drained off. And in this task I find the promise of Isaiah and Jesus, to mention only two great Keepers of the Secret, that the Aumakua will help me in this work. There is already joy in the new approach which has turned out to be as much a going back to the very old as a going forward into the very new. I begin to watch all my little automatic reactions to things, situations and ideas, and to ask with bright interest whether or not the reaction is the best possible, or whether it is below standard ideals because of either a fixation or a badly made habit of reaction, emotion dating back to early happenings. If I suspect the latter, I ask the Aumakua to “forgive” or cleanse the fixation. I may react slightly in the matter of deeper breathing, or react not at all in so far as I can notice, but the work seems to go on steadily and smoothly.




“The Case Against Psychoanalysis,” which was recently featured in LOOK magazine to coincide with the publication of his latest book, gives the side of the “Behaviorist” school of psychology. As pointed out in a review of his book in SATURDAY REVIEW OF LITERATURE, he points to instances twenty-five years old to try to prove that psychoanalysis does not work but injures those upon whom it is practiced. The point that is to be remembered is that the experiments on dogs made by Pavlov to discover the fact that reflexes can be conditioned, failed to account for the facts uncovered by Freud and which could only be explained in terms of a subliminal part of mind. Animals seem to be all subliminal, but not man. This has to do with theory and so is not vitally important. The therapy proposed by the two schools for troubles caused by the (l) improperly conditioned reflex, or (2) the fixation, is, however, vitally important.


Mr. Salter proposes that our emotional reactions be examined and defective ones changed by a process of re-education. That is all very well, but it gives us little help in bringing to light the unit of emotional habit causing trouble so that it can be worked over. Contrary to some contentions, hypnosis will not do this satisfactorily. Furthermore, once the fixation is brought to light and is understood for what it is, there is no need for retraining the emotional reaction. It is no longer triggered by a fixation and is no longer there as a genuine habit of reaction or reflex would be.


In his earlier book, WHAT IS HYPNOSIS, Salter described his success in teaching people to use autosuggestion. His method was first to hypnotize them and then give them the suggestion that after awakening they would be able to hypnotize themselves – would be able to bring about conditions in the body such as numbness to pain etc. He may have some excellent things to offer, as suggested by one of our HRAs who is no mean student in this part of the field, but my present feeling is that because of the limitations of his special school of thought, and the refusal to consider the subconscious or the possibility of a Super conscious, any follower of Pavlov will stop short of the complete problem or a complete approach to the full therapy.


SUGGESTION, of the hypnotic kind, has never been explained except by Huna as the planting of a thought-form cluster in the Aunihipili of the one willing to accept it. If we accept this theory, we can add to it three limiting factors: (l) the amount of middle mana tied in with the thought-form cluster determines its strength and, to a degree, the strength it will have to cause the Aunihipili of the patient to react to that suggestion rather than to the suggestion of thought-form clusters already present, (2) the strength of the mana tie-in of the resident thought-form clusters will determine the degree in which the Aunihipili may accept or reject suggestions which are contrary to a strong fixation cluster, (3) the amount of low mana projected at the Aunihipili of the patient, quite apart from the middle mana tied up as “hypnotic will” with the offered suggestion, must be be taken into consideration. This latter “mesmeric” influence may replenish the mana charge of the patient or it may throw it out of balance, and if the charge administered is too large, it may for a time shock the patient into unconsciousness – cause the Aunihipili to move slightly outside the physical body.


It seems inevitable that when two people sit down together and one relaxes while the other remains alert, the alert one will exercise a certain directive influence on the other. In psychoanalysis, this influence may be large or small, but it is probably always present. It is this influence which evidently helps the Aunihipili of the patient to respond in some way to the effort to begin to get at the secret and hidden fixations. Na Aunihipili seem able to pick up and register vibrations, moods and emotions from other na Aunihipili, either directly or telepathically. It seems quite possible that the help one gives another in the “foot washing” rite of cleansing away fixations with the aid of the Aumakua (check “E Therapy”) may be found to depend on the help of the second party and on the fact that he is unblocked sufficiently to get mana up to the Aumakua of the first party to enable it to get to work – to exert pressure on the Aunihipili which is filled with fixations and whose path is blocked.


Some day we must have a small book on the theory of suggestion and on its use, written from the point of view of the three selves, the three manas, and the thought-form clusters given into the keeping of the Aunihipili. Meantime, however, I have set down the above few paragraphs to have them on the record for the time being. Some of the rest of you may be able to see more angles on the general problem and let me know. Such help is very valuable for mutual progress.




In last Bulletin, when mentioning Dr. George E. Crowle, in Los Angeles as one having the Bach Remedies and being able to diagnose the needs of patients and supply drops for their needs, the notice was not too well worded and might be read to indicate that sets of the Remedies could be purchased from Dr. Crowle This is not the case. He can furnish only the dosage. A letter from Nora Weeks, Mount Vernon, Sotwell, Wallingford, Berks, England, (who, for $5 will send remedies, books and all necessary items) gives the information that in New York, another doctor is able to give the Bach service. He is. Dr. J.W. Zucker, 165 East 35th St., New York 16, N.Y.  It must be kept in mind that the Bach Remedies are not medicine in the usual sense. They are vastly thinned out after the water which makes them has been in special contact with non-toxic flowers, buds or leaves. Their action is not of the recognized chemical kind, but comes from a postulated action which may be of the nature of the dielectric radiations registered by the Biometers. They are not given for a disease, but are taken to act on the personality and in some way help to get the mental conditions balanced and back to normal.

BACH REMEDIES VS. REMOVAL OF FIXATIONS HRA L.B.S. of California, wrote after reading recent Bulletins to ask why Bach Remedies for mental states should be used if the clearing away of fixations allowed the Aumakua to restore normal conditions all around. That is a hard question to try to answer, a very hard question indeed.


In her inspiring book, THE MEDICAL DISCOVERIES CF EDWARD BACH PHYSICIAN, by Nora Weeks ($2 will get it from her), HRA N.W. tells how Dr. Bach bent every effort to make the use of his flower remedies simple enough to be used by the layman – as the simple country herbal remedies had been for centuries. There can be little doubt that this very psychic Welshman was fully educated on the lines of psychology as well as on medical lines. However, there is no mention of such complications as the subconscious or super conscious, not even of such things as the complex or suggestion.


In Bulletin No. 70, (which has had to [go] into a second printing because of the heavy demand for more copies) I told the story of Dr. Bach and his findings and conclusions, but it may be well to repeat here the fact that he sought out remedies to fit the mental states of his patients, depending on the correction of the mental conditions to bring, in turn a natural restoration to normal in bodily conditions. He was a great observer and experimenter. He found that one person might have up to six or more mental conditions which were not normal for a happy and healthy individual. These fears, worries and stresses often mingled and made a mixed condition of mind.


It was this mixture of mental conditions that had to be judged as well as possible from what the patient could tell of his feelings, emotions, depressions and various reactions to life and his personal surroundings and conditions.


I find no direct statement to bear out my guess that Dr. Bach was in the habit of using psychic means to discover the proper combinations of remedies needed by a patient, but, after reading of what he did and how he did it, there is little doubt in my mind that his psychic abilities were much in use. In searching for a special remedy for a special mental state, he would take petals from any number of flowers and place them on his tongue for a moment, observing the effect they might have, on his own artificially induced duplication of the mental state in question, it would appear.


Be that as it may, some of the later physicians and laymen soon took to using psychic means – the pendulum, or the tingle in the hand when the right remedy was touched in its vial – to determine what remedy or combination of remedies was needed. As no harm could come from the wrong remedies (supposedly because they were not toxic in origin and were thinned so much, or because their rate of radiation had no effect on normal mental states, or ???), the danger of making a mistake through psychic diagnosis was obviated.


A peculiar thing has been noticed in the results of the use of the pendulum to determine what remedies are needed. This method is one in which the pendulum is held in the right hand, over each vial of remedy in turn, while the operator’s left hand holds the right hand of the one being “Bached.” What becomes evident is that one cannot Bach himself successfully for a condition caused by a fixation or chain of them. The Aunihipili seems to hide the fixation and refuse to call the end results of it in mental conditions abnormal. On the other hand, the fixations and conditions caused by them may be sensed by the Aunihipili of another who is called upon to do the Baching.


It is customary to select the proper vials without looking at the labels, then, when a number of vials have been selected, to test them as a group-combination. As a group, the pendulum will give a much stronger clockwise circling indication if all are right, or a stronger tingling in the test hand. The next step is to compare the names of the flower remedies selected with the tables of corresponding mental states. Here again, the Aunihipili of the one Bached seems to cover stubbornly and blindly for the fixations. Mental states recognized by close friends as being typical of the one tested, will be deniedas impossible by that one.


BECAUSE OF THIS PECULIARITY, it may be possible to use the Bach Remedies and the psychic or pendulum tests simply as a method of determining the nature of the fixations through the indications of mental conditions which are actually present but which are not recognized by the victim.


This is only a straw in the wind, of course, and tentative conclusions are still very highly speculative. But, if this method of determining the nature of the fixations through the states of mind they induce turns out to be reliable, we will have taken a long step forward. Also, with the evidence of the corrective effect of the right remedies on mental conditions, the task of getting at and draining off fixations may be made easier and swifter by far than at present. I have written to our experienced new HRA friends in England to ask their help in running down this line of investigation, and in due time we may come up with something very valuable.


ONLY ONE NAME is in so far for the list proposed as a directory of HRAs bold enough to chance meeting other HRAs. We indeed “be timid folk.” Or do we all need to be Bached and audited for fixations?



Working with the Hawaiian Language

June 1, 1952





A most important find was made shortly after the last Bulletin was mailed. For some years I have been using the dictionaries of the Hawaiian dialect of the Polynesian basic language in my effort to unearth the secrets of HUNA, but through Charles W. Kenn, of Honolulu, I learned of a rare dictionary in which several of the dialects were compared and their different forms and meanings given for similar basic words. This is the Tregear Maori- Polynesian Comparative Dictionary, published in New Zealand years ago and printed in a small edition. This is a rare book and I have been trying to find a copy for some time for our HRA use, but without success. Just on a hunch (or under Guidance?) I phoned the main Los Angeles library to ask if, by any long chance, they might have in the reference department a Tregear Dictionary. I had asked before and found one Hawaiian dictionary of a later issue and lacking 6 to 8 thousand important older words. I had found no Bible in Hawaiian, and had seen nothing of other dictionaries of Polynesian dialects – and so had supposed that I had seen all available books on those lines. However, this phone call gave me the information that a Tregear was now in the rare book department under lock and key, NOT on the open shelves.


I RUSHED DOWN TO INVESTIGATE and, after waiting for the librarian to send for the book, it was laid in my hands! Taking it to a table, I sat down to read the long introduction of the author, his fine explanation of the work and the methods used in the presentation, and of the things that marked each dialect as one apart. Then, taking up the Hawaiian word for the High Self, Aumakua, I began a brief study which soon brought up two pearls of meaning. The root au in Aumakua has, in the ordinary use of the word, the sense of time so that makua, or “parent” is qualified to mean the “older parent.” This means little unless we know that the word was used by the Hawaiians as one to indicate an ancestor long dead and now become a lesser akua or god. And even that means nothing to the average tutor who instructs others in the use of Hawaiian. The usual impression gained is that this idea of the deification of the ancestors is part of a “heathen” superstition which has no basis in fact, whether the ancestors are worshiped in the Chinese way or in some almost forgotten Polynesian manner.


It may be well to state again that I have been slapped down repeatedly by most of the ranking students of the Hawaiian language and of the customs and religions of Polynesia. I have been told repeatedly that one simply DOES NOT separate a Polynesian word into its root parts and get wider and more inclusive meanings in this way. I have been brushed off without more than a note saying that the book (SSBM) sent to the experts in the Bishop Museum in Honolulu, might be glanced through when and if time allowed.


It is also necessary to admit that in all the hundreds of cases in which I have followed the example of the makers of the Hawaiian early dictionaries and have translated words by their root meanings as well as by their general meaning, I just MAY have been entirely and completely wrong in every single instance. Needless to say, I do not think this is remotely possible, but in research work, even when done by the amateur in any field, the only safe attitude is that of the open mind which is ready to be changed or corrected if such changes are needed.


Through the kindness of Charlie Kenn, I have in hand a Hawaiian Bible and a Hawaiian-English New Testament, and it is clear that the early Missionaries-to-Hawaii, who translated the New Testament into Hawaiian, and whose translations became more or less the standard for the use of Hawaiian words, had not the slightest idea that the Aumakua of the Hawaiians had any similarity to the “Father” constantly spoken of by Jesus. The word “Father” was simply translated Makua, with the first letter capitalized as in the King James version of the Bible. It is also clear that nothing else in the Huna lore was known or suspected of belonging in the Bible. The translations were made literally and without a touch of imagination. Despite this lack of insight, the basic words used for many things in the translation of the Bible can be more easily discovered with translations in hand, and the secondary or Huna meanings then dug out of the roots and variations of meaning given in the dictionaries for the same words. (An instance of basic words of value may be seen in the words “fan” and “fire” in Matthew 3:12, to be discussed in a moment.)


To get back to the root au in Aumakua, let me say that any least thing that will help us understand more fully the Huna idea of the Aumakua, is of great importance. In the Maori dialect used in most of New Zealand by that tribal branch of the early Polynesian settlers, au had also the meaning of a “cord or string.” This meaning remains in Hawaiian only by indirection as in the doubled root, auau, meaning “a snare,” and thus pointing at a string or cord snare. It is, therefore, impressive, knowing as we do from studies of many other words that the Aunihipili is connected with the Aumakua by the aka cord, to find cord is a root part of the anciently coined word Aumakua. The inference is that the cord is a lasting and important part of the Aumakua.


In addition to this very enlightening meaning, Tregear gives from the Samoan dialect the meaning of au: “The seat of the affections, the bowels, heart, gall; a needle, mind.” This clearly shows the solar plexus region of the body at which point the lower end of the aka cord is fastened to the aka body of the Aunihipili – at the point at which its “mind” or center of consciousness is located. In the Hawaiian, this same meaning is found only in the oblique au: “To long after, or be wholly bent on, etc,” which has to do with the concept of na kahuna that all desire and emotion came from the Aunihipili whose mind was in the na`au or “bowels.” (Note the au root in na`au: “The affections, small intestines, mind, etc.” as given in the Hawaiian dictionary.)


In the Maori dialect I found also the au meanings of “smoke, cloud or fog,” stressing the shadowy or invisible nature of the aka cord – picturing it perhaps as a rising thread of smoke. We must watch for all such picturing and symbolizing of units in the body of Huna as we go on into the new search in the Bible and similar religious writings which may have contained Huna in a code of sorts. More work will be done tracing down the GREAT CENTRAL FACT already uncovered, that the FIXATIONS MUST BE FOUND AND REMOVED in order to establish a full contact with the Aumakua and in order to give us an open mind able to think correctly on all lines. But, enough has been done even now to establish the validity of this concept behind the Bible. What comes next is the search for the exact methods to be used to get at the fixations and get them drained off – get them “forgiven,” This will be the very heart of the Huna secret, and will probably be made clear at some place in the Bible, or at a number of places, just as has been the FACT that all of us have fixations to some degree and that we must be set free from them and then kept free.

To get back to the matter of the “fan” and the “fire.” We read, (Matt. 3:11-12.) 11.”I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear; he shall baptize you with the Holy Ghost, and with fire: 12. Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.” (The word “is” after “fan” has been italicized in the text to show that it was added to give proper meaning to the phrase, but when in Polynesian we find that the same word is used for “fan” and for “hand,” we can read it, “Whose fan is his hand.” Pe`a`hi: “The bones of the hand distinct from the arm; the open hand; a fan; an open hand as the symbol of power.”)


The word peahi means a fan, but it is made of roots which give the basic meanings or secret meanings. Let me list them as found in the Hawaiian:

Pe: (as an adverb) “In this way, thus.” (Telling us that this is a description of the way the fixations are to be found and removed.)


Pe: (verb) “To anoint.” (Jesus was the Anointed one. In Greek, when translated into English, Jesus was the “Christ-ed” one – from the Greek “Christos,” a verbal adjective meaning “anoint” from chrein: “to anoint.” A similar word often substituted in the Bible was Chrestos: “good,” “deserving,” as a candidate worthy of being initiated. ((From James Morgan Pryse, Restored New Testament, page 814.) One anointed was cleansed of fixations, we begin to see.


Pe: “To humble, to crush, to pound fine.” (In the Bible, Job had to be humbled in order to make him realize that, even if he was a model man, he still had fixation-sins which had to be removed before he could be restored to health, prosperity and happiness.) On the threshing floor the wheat heads were crushed by the flail or by the hoofs of animals to free the wheat from the chaff, the latter being fanned away and later burned. This process as described in the root pe can hardly be denied us for use in the study of the secret meanings behind the full word, pe`a`hi.


A: “to burn.” (Burning was a cleansing process, as was washing with water in baptism. Burning also gave light and symbolically, the removal of fixations caused light or restored one to a blessed condition symbolized as “Light.” This burning process came after the cleansing by water, it would seem, and was accomplished by the Holy Spirit or Aumakua as a further cleansing or baptism “by fire.” This makes one guess – at this early point in the new study – that a physical psychoanalytical process at the hands of men needs to be used, as commanded in the rite of washing the symbolic “feet.” If HRA Kitselman is correct in his postulates in his “E Therapy,” the Aumakua, or Holy Spirit, can, after the way or “path” is opened for free contact by the preliminary baptismal or foot washing rites, then DO ITS PART and come with fan in hand to winnow out the wheat or correct memories from the chaff or untrue fixation-memories, burning the latter to get rid of them and to furnish restored “light in the form of ability to think correctly, to use freed mana in the thinking, and to have all the benefits of the dual baptism orkala, which is “to restore the light.” Salvation on this side of life, and perhaps even a greater Salvation on the side after death where, if one arrives with many fixations, the progress is greatly delayed and the cleansing awaits the “fires of hell” or the time spent in some purgatory or place of dim light.)


Pe`a (the two roots given above combined): “The excrements of men; that which is filthy or unclean; the place where they are thrown.” (From this root it is evident that in the olden days the fixation-sins were considered something very “unclean” indeed, and that the Aunihipili was not considered the right place for them by any means.)


Pe`a: (alternate word for kea, apparently to better hide the secret meaning, and still to make doubly sure it would not be missed by those being initiated into the Secret ) “A cross, or timbers put cross-wise in the ‘X’ form as a sign of taboo before sacred places.” The CROSS, as we have already seen in the Bulletins, represents the fixation-sin condition, and to be crucified by and on the fixations plus cross is the ultimate disaster – the great warning to live the good and hurt-less life, make amends for known sins of hurt, and then to take all needed steps to correct the thought habits and get cleared of the fixations, whether they be many and darkly strong or few and easy to find and remove.)


Ahi: “Fire.” (a is “to burn” and hi “to wilt,” “to purge,” “to flow away.” The Huna implications here are that the mana is removed from the fixations in the “flowing away” and that their power is “wilted” and made to vanish. The increasingly familiar Huna method of using the same root over and over in different words which relate to the FACT OF FIXATIONS  is apparent in the word for “snare” or “tangle,” the most frequently used symbol of the fixations. The word pa`hi`hi, is a prime example, the po not only meaning “dark” but also an intensive such as “very much,” and the whole word having the meaning of “to be very much entangled; dark; obscure; to be tangled as a thick growth of vines” – vines being a symbol also of mana moving on an aka thread or cord).


Pe`a`hi (roots all put together to make the word): “Fan,” “the bones of the hand” (giving us the basic “hand” meaning ). (The word lima is the usual word for “hand,” but includes also the arm. It is evident that with primitive peoples the first fan was simply the hand. The hand and arm stand for “power” of strong mana in the Huna code as found in the Bible. When one reads that “the arm is broken,” the meaning is that the mana in the fixation is removed, as we see in parts of the Book of Job. The “fingers” are mana`mana  lima, or “branchings of the hand,” and the hand symbolizes power, as can be seen clearly in the mana-mana part of the word. In Tregear, I found that in the Mangarevian, mana-mana had the meaning of “to search for anything without the permission of the owner” which may point to the use of the middle grade of mana or “will’ as used by the Auhane to search for the fixations which the Aunihipili or owner certainly gives no permission to try to find.)


HELP FIND US A TREGEAR DICTIONARY if you can. While the edition was small, there must be many copies which have found their way into used book shops with the breaking up of private libraries. I especially request the HRAs in Australia and England to phone, write or otherwise check to see if a copy can be found, as it is more than likely the majority of the copies were sold in those places. However, here in America, I DID find the copy in the library, and this would show that there is the chance that some shop filled with musty books may have what we want. The present “rare book” retail price is quoted at $30, but more could be paid, even if Cigbo had to get all his friends to sign his note for a borrowing. So, please check up for us. If you find a copy, make a deposit on it and let me know the price at once so we can send along the money. Or, if a copy can be borrowed or rented for a time, that will help. It takes about 40 minutes to get down to the library and my time is so full that if I could have a copy at the Study, it would be a real blessing.


The Andrews Hawaiian-English Dictionary published in 1865 is also something you might ask about at the same time. It lists at $15, and we should pick up any copy that is available. The best English-Hawaiian dictionary seems to be the smaller one by Hitchcock and published in 1887. This also might be watched for and picked up.

The Hawaiian-English dictionary by Andrews, of the 1865 printing, is by far the best single source of information for Huna root and word meanings, in this respect being far superior to the Tregear and, in fact, furnishing Tregear with more than half his meanings. My thought is that in due time we must have a book giving the Huna translation or meanings of a considerable number of passages in both Old and New Testaments, and then, to enable the serious student to make his own checks and continue the search for himself, have published and made available the original Andrews dictionary and a small book to go with it to supply the roots and meanings not found in the Hawaiian dialect. In addition we will need an English-Hawaiian dictionary to enable the student to find his words in the Hawaiian, and so in the other dialects. A small Hawaiian grammar should also be provided. This is rather a large order for Cigbo at present, but he hopefully suggests that when we interest a few churches, he might coax the aunties to organize a “Kitties’ Aid Society” to help, or even make collections for the purpose of conducting some Foreign Missions on Main Street. (He is writing to the American Bible Society in New York to try to find out how well it can supply us with the Hawaiian-English New Testaments and the Hawaiian Bible.)


Christianity gives every sign of being ripe for new Huna light on its teachings, which, of course, include the heart of the Old Testament. Clippings have been sent in telling of revivals on all sides, especially amongst college students. In the face of the present world conditions of uncertainty, humanity seems to be reaching out afresh for something firm in religion to which the heart and mind may turn as to something lasting and real in its values. As I look back on my youth and the effort I made to find some conclusive truth in Christian teachings, or in any teaching for the matter of that, I feel that there must be thousands of young people who are much as I was then, and who would turn as eagerly as I would have turned, had Huna secrets behind the Bible been spread before me.


The majority of the HRAs have come up through some form of Christian teaching, against the dogmas of which they finally rebelled to begin a fresh search in Theosophy, New Thought, Oahspe and Huna. We realize clearly that this is no retreat to the dogmas which were added to Christian teachings but, rather, a happy turning around with gift-filled hands to offer to childhood teachings the cleansing and restoration of Huna, and to give to the world the first real light on the Bible to be shed in twenty centuries.


THE WAY AHEAD, is also, in part, THE WAY BACK


We return to the more rounded and complete knowledge of na kahuna, in matters of psychology and religion. We go forward with the very latest findings of modern psychology, mainly to find the right way to battle the fixations. In this marching and counter marching we will take a few inevitable steps that can already be foreseen.


1. We will, at the beginning, become converted to the new order and will begin to live the hurtless and helpful lives as best we can, making such amends as we can for past hurts, directly to those hurt, or in the form of general amends for the good of all.


2. We will not make the great mistake of the past centuries by stopping there. We will recognize the great fact that so long as we have fixations, we cannot make perfect contact with the Aumakua and work with it in the fullest way. We will recognize the fact that there are degrees of fixation, and that all are afflicted to a slight degree, some to a greater degree, and many to the point of being in dire trouble – being mentally ill. We may recognize the existence of those who are innately bad – are “devils” who are beyond present lesser aids because they reject them. We will recognize obsessions and offer aid more and more as we increase our own mental and spiritual scope and powers – as we learn better to aid under Guidance. We will begin to work together, learning better and better ways through experience and study, to help get free of fixations, be they great or small, and we will begin to retrain ourselves to think correctly – to think without being blinded by the old fixed compulsive beliefs.


3. Having come to realize the very great necessity of having our own fixations cleared so that contact with the Aumakua is as it should be, and so that progress in growth after death can be happy, swift and normal, we will turn attention to “rescue” activities in one way or another to try to help the ones on the other side to a similar relief from the fixations – the fixations which they have taken over with them and which keep them from being able or willing to understand true things and to progress. Was there not something said in the Bible about “preaching the gospel to souls in hell?”


4. With the spread of new-old religion, and as the number  the “elect” – the “saved,” “cleansed” and “redeemed” increase, we will begin to work together to hasten the coming in of the new Golden Age which has been impossible while even great leaders remained filled with fixations.




In addition to the standard methods of psychoanalysis include


“E Therapy, with additional methods promised as we bore into the Huna in Christianity and in the Old Testament.


The methods developed and tested by ï.E. Eeman which include his “relaxation circuits” and muscle-breath control and manipulation. (To be discussed in later Bulletins. His book, CO-OPERATIVE HEALING is of great value.)


Electrical short wave stimulation of glands to balance their action and have a beneficial effect on the mind and fixations. (This method and similar ones is being watched for us in England by Dr. Westlake, HRA, and we will be kept informed on all significant developments


“Dianetics” as taught and used by the L. Ron Hubbard groups, and which system is in flux and in a process of change and growth as experimentation continues, apparently, moving steadily in the direction of the inclusion of the Aumakua as part of theory and practical application. More and more in these groups are coming to know and understand the Huna basics and to realize the necessity of including the third part of man, the Aumakua, in the calculations. The greatest promise of Dianetics and E Therapy remains that the individual who is cleared of his fixations will have much greater mental ability, mental power, and increasingly better ability to think correctly and clearly on any subject. This feature has never been stressed to any extent by the proponents of the older forms of analysis, but from the reports which come in steadily, the improvement in those lines are real and impressive, even if not yet as great as may be seen later when skill is greater.


The Brunler system of measuring the stage of “evolution of the ‘soul” and the personality pattern, by means of the Biometer or similar instruments, will certainly become known and generally used. The individual coming up for work with his fixations will be tested Biometrically as the first step, and this will give in the several readings a fairly exact knowledge of the nature of the man and the best approach to his problems. The Biometer will also give indications from time to time of the progress of the one being helped to get free of fixations and to learn to think correctly.


The Bach Remedies, which were worked out to correct moods and mental outlooks, may have great value as an adjunct in the work with fixations. The “whiff of gas” treatment may also belong in this category.


Suggestion and hypnosis, the use of the manas, the “will” or the mesmeric shock method of na kahunas, may come in for a share of consideration in the work, but eventually it will be clearly understood that there are three grades of mana and that each has its legitimate use.The High Mana of the Aumakua may be found to be the most important in the end as it may be the “fire” which can be used by the Aumakua to break down fixations for the lower selves and do away with them. “E” Therapy already depends on this aid almost to the exclusion of all else – reporting fine results in many cases. Altman’s “Examiner Technique” is similar.




 is being supplied by biweekly releases by the Swygards, 1370 N.W. 86th St., Miami 47, Fla., who have made a success of such work for some time. For Dianetics information, get the “ARC LIGHT.” For “E” Therapy the new “Plus & Minus.” Subscription rates for either one, 25¢ a copy, 4 months for $2, 6 months for $3, a year for $6. For double these amounts one may have both little magazines. HRA was mentioned in the first issue of PLUS & MINUS about a month ago.


YOUR DAYS ARE NUMBERED is the title of by far the finest book I have ever read on numerology. It is by our own Dr. Florence Campbell, HRA, whose approach to the subject is one after my own heart – perhaps quite naturally, as we are what she calls “astrological twins,” being born in the same part of the same sign, Scorpio, and, what is more, being of almost the same identical reading for personality pattern and Biometric degree reading for brain or “soul” radiation.


This book has been out of print for a short time, and it is with much pleasure that I am able to announce that it is again to be had, this time in the fifth edition. If it is ordered directly from Dr. Campbell with a request to have it autographed to you, it will be a real treasure, and if the readings for myself and for the members of our household and friends are any criterion, the book will give you a fine insight into the many occult and open meanings signified by your name. It is a fine companion piece for the book,SACRED SYMBOLS OF THE ANCIENTS ($5 same address and written in conjunction with Edith L. Randall) which enables one to lay out the horoscope from the birth date, with ease and without mathematical calculations – and get very accurate results. Given these two books, which are the last word of their particular kinds, one can quickly produce superior results in reading for oneself or for friends. Wallflowers become the center of attraction and the real “life of the party” through the use of these books, to say nothing of the help that may be given those for whom readings are made and whose talents are pointed out so that they may be developed. The address of the writer is, Dr. Florence E. Campbell, 6820 Arbol Drive, Hollywood 28, Calif. The price: $3.65 post paid. Add sales tax in California.




The young man, “Gregg,” for whom we have worked individually and in the TELEPATHIC MUTUAL HEALING GROUP for many months, has particular need just now for our aid, having been placed in different surroundings at the hospital and the excellent gains of over three years partly lost as a result of officialism and lack of better care. Remember, the TMHG work comes daily at 3 and 7 P.M., California time (daylight saving now, without clocks set ahead an hour). Adjust your time to your time belt. Also remember to pray and build the “Wall of Protection” for and around our HRAs and their loved ones in the war. So far not one of our own has been injured – a wonderful record. The telepathic sending out of the picture of the valley and mountain scene, still comes for a moment right after the hour strikes. Low distant hills are blue, greener in front. Foreground a valley with yellow and blue flowers making a carpet, and with a clump of trees at the left. Many report picking up the picture in the form of a vivid impression. 



A Healing Painting and More Dianetics

June 15, 1952




As will be recalled, HRA Mrs. Kingsley Tarpey, healer and Biometric Diagnostician well known to the medical profession in London, has long experimented with the making of healing pictures, done in oils and everything potentized to over 600 degrees Biometric to give off healing radiations. Her work also includes placing the power in woolen cloths, one of which she sent to the Study early in the year.


Her method of making what may be called “healing centers” or even “icons,” is to bless them and work over them until, when they are touched or seen (as in the case of a painting) by a patient, the patient’s Biometric reading goes up to at least 600 degrees. Her experience has been that those who are mentally receptive can be either completely healed or greatly benefited. It has been her dream that a permanent place of exhibit might be founded where potentized pictures could be hung for those in need of healing to come and view. (To this end she has potentized pictures to sell at prices from $65 and higher, and letters for her may be sent through me, or sent directly to her at 35, Downside Crescent, London, N.W. 3, England. A letter of appreciation from any HRA would be a joy to her, and if a gift of money could be sent along to help her in the loving Service she performs, it would greatly smooth the way for her and for the many whom she heals, knowing well that they will never be able to give her more in return than gratitude.


With the picture, which was sent by HRAs George and Helen Sandwith, who touched port here recently and who gave a glowing and loving account of the artist as “a real kahuna of the West,” came also a reproduction of another healing picture – a quiet English rural scene with road, house and sea cupped by hills. There was also a letter telling the history of the gift painting. Here it is.




“In the middle twenties I was a member of the Society for Psychical Research. On the introduction of Sir Oliver Lodge I was able to get some sittings with the well-known medium, Mrs. Osborne Leonard. Some of my communications were considered good enough to merit careful investigation and testing. A clergyman of the name of William Irving, who was also a member, was having sittings at the same time. We had not met and had no personal knowledge of one another. My communication was from my husband, Mr. Irving’s from his wife, Dora.


“At one of my sittings Mrs. Leonard’s control, ’Feda’ told me that Dora had been to my flat. She said that my husband and Dora had an interest in the same kind of ‘evidence,’ and thought that they could do something like the ‘cross correspondence.’ The difficulty was that I could only afford about two sittings a year, and the intervals between messages were so long. I laid my part of it before Miss Isabel Newton, the Secretary, and the Council thought it good enough evidence to give me a few of the special sittings reserved for special occasions. Dora visited my flat and gave a detailed account of it to Mr. Irving in one of his sittings. This he took to the Secretary at once.


“The Society sent an investigator to my flat. Point by point he verified Dora’s notes. These tests were given in the ‘Proceedings’ of the Society and are duly verified by the investigator and by me. They were extraordinarily accurate and recognizable. In speaking of the picture she said, ‘There was one which I liked especially. It was a picture of trees [in a] row. Of course, there are trees in several pictures. Of one you could say that it was a garden with trees, and of another, that it is a field with trees, or a road with trees, but of this you could only say that it is a portrait of trees’.


“This was so true that I sent the picture with a note to the S.P.R. saying that I thought either Tom’s’ husband or the Society should have the picture as the evidence of survival was so good.


“Last year I was asked to give a talk to a group of the ‘London Spiritualist Association’ on some of my evidential sittings, and I chose this experience among others. While I was getting my material together, I was rung-up by an old friend, E.J. Dingwall, a well-known investigator. He asked me if I remembered a picture and a letter I had sent to the Society many years before. He had been helping to turn out and clear up accumulations and had come across these. Did I want them? I said I did, and he sent them around by special messenger. I used the picture to illustrate my talk the following week and now I am sending the ‘Portrait of Trees’ to Mr. Max Long. The story, I think, may give it extra point and interest.”


The picture, of course, is for us all, and for the time when we will have a permanent center and can hang it in just the right light in a quiet place where all may sit before it, make their contact, and open themselves to the healing radiations. I have already written to HRA Mrs. Kingsley Tarpey to express our thanks and to tell her that just the right frame chanced to be on hand – a gift last year from HRA Mrs. A.H. Savage, and intended for a portrait of Cigbo.


HRA Verne Cameron went with me to the ship at the port to call on the Sandwiths – who turned out to be delightful friends -and before the picture was taken from its wrappings, he tested it with the Aurameter and found a large and strongly rounded aura. This was even stronger when the wrappings were removed.


The picture has been given the best place possible in the Study and looks out at the prayer table and the letters used in the TMHG at 3 and 7, and at letters worked over between times for special and pressing needs. Later on, a series of tests are planned to discover what may be just the right method of calling on the healing powers in the picture. It is 132 x 17, and gives a startling impression to anyone who has viewed the Grand Canyon of the Colorado from its pine covered rim, that it is a scene looking down between two great pines, the vast void of the canyon all filled with bright mist through which the rich yellows and orange and brown glow and form vague outlines. It is very beautiful, and a joy to turn toward [it] from my desk as moments allow.


THE WORK OF THE HUNA LABORATORY cannot wait on the collection of funds sufficient to provide a center and man it, but this is no great obstacle. Different HRAs have been volunteering to run tests to the best of their ability on different test projects which interest them. This seems to me a very good way to push ahead, and even with the few dollars made available for aiding such projects, much will be accomplished. All of these projects will tend to lead us eventually into larger Lab activities, and one fine day we will have a center of the needed kind. The experiments conducted last year by HRAs Dr. and Mrs. Fred Reinhold, showed conclusively that the addition of Huna’s Aumakua to the general form of Dianetics was markedly successful. They are also testing combinations of therapy in which suggestion and the “whiff of gas” methods are used. HRAs Hal and Mary Falvey, in Chicago, are running psychic tests to try to learn more about the question of whether we reincarnate once for each step upward of the three selves, whether there are three selves or only one, and whether information can be had to give new light on the whole matter.


HRA Thelia Newcomer, who lives in Pennsylvania, has been much interested in Dianetics and the several variations of the system. She has offered to continue test work to the best of her ability and hopes to be able to open a small lab center in due time to offer help in these lines to those wishing it. Some time ago she wrote:


“In November I got an ‘Intensive Run,’ 42 hours in six days of auditing from a most excellent auditor in New York. It took me right off my whole foundation for the time, but I did find and USE the Aumakua while being audited.


I had a complete and conscious awareness, even saw a very near, clear symbol for it which I could easily and with no to-do use to eradicate old aches and pains. I could call it ‘my glory stuff’ instead of the undifferentiated stuff Zen describes.”


I met Eugene Altman in New York, who came out with the ‘Examiner Technique’ of auditing which seems to me progressed on the Kitselman ‘Integration Therapy’ (E’). Both are well worth knowing, having a similar use of the three elements:




(Note: “reactive mind” is Hubbard’s term substituted for what we call in Huna the Aunihipili. MFL)


“Well, I came home and used the technique used on me, on my husband. He was down to about 1.5 on a 0 to 4 scale, and had about five ‘phonograph records’ as total communication. I used what is called ‘effort technique,’ asking for effort and then counter effort on anything with which he had trouble, such as thought, emotion or action.


“When he said he had a pain in his heart, I said, ‘Could you increase that pain?’ When he said ‘Yes’ and mentally increased it. There then came to him the impression of a scene. I asked for decrease of heart pain, and in came another scene. I played around back and forth, letting his Aumakua give me either thought on that scene – in effort, or in decrease of effort – or action or feeling.


“I let the Aumakua choose what it wanted to work on by asking what he wanted to talk about as we started the session, and from there on the Aumakua took over and handled only enough reactive stuff for him to work with at the moment. (‘Reactive stuff’ is the fixation type of forgotten memories to which the Aunihipili reacts and which causes trouble. MFL.)


“Now remember that he was extremely aberrated, with much talk of death. With this method, in 15 hours, we covered scenes, thoughts, actions and feeling, working backward from the age of 17 years to 3 years, 2 years, birth, the fetal period, time of being forced into conception, and then back through lives in Egypt, Gaul, Switzerland, Tyre, the Neanderthal period, Persia, several times back again in Egypt, with recognition and descriptions of how he lived and died.


Three times we met and either married or were merely on intimate terms. Our children, even our pets, were recalled, all in only 15 hours. And, a new man is emerging, a nice, agreeable, somewhat happy man, a man who no longer complains about any and all things, and whose initiative is increasing greatly.


“When his Aumakua steps back, I allow him to use me to help him open doors, go through walls, etc., that the reactive mind uses to keep him out of ‘crystallized areas.’ (Away from the area of the hidden fixations. MFL) It is magnificent to watch the Aumakua select the rigid material and avoid that which will produce too much stress.


“My husband has always had throat trouble. Now it comes out that he was killed three times in past incarnations by arrows or stones striking through or against his neck. His throat had been sore for two weeks, but cleared up the day we found those incidents.


“I’ve also had two marvelous healing demonstrations using Huna methods. A man asked me to heal him of diabetes. He would not admit any bad deeds in past years against his fellow men, but I knew of some and told him if he were free of ‘sin’ – he is a Holy Roller – he’d get an instant healing. If not, he’d get help very likely, but not instant healing. I gave the treatment and felt the results. He was cured in that one treatment of prostate trouble which he had had for years, and of which I did not know, also an old case of sinus, an old one of heart and throat trouble. He said that he felt years younger. All sugar disappeared, but returned later. His wife was cured of what the doctors called cancer and heart trouble, in one treatment. Of course, all was most favorable for me as they believed in me. I gave them enough hocus-pocus for physical stimulus for the Aunihipili in each case to get their Aunihipili to get busy, and no wonder they got results. My thanks to you and Huna for all this. Keep up the good work.”


In a later Bulletin I will give her tentative plans for a Lab center where Huna and Huna-Dianetics variations can be tested and used to aid those in need and to accumulate information and data.


HRA Clarence Hubbard, (151 Farmington Ave., Hartford, Conn.) writes concerning the special healing work which he and HRA Charles Pitts volunteered to undertake in addition to the TMHG. HRA James Rhodes, 5531 Homeside Ave., Los Angeles 16, Calif., has also offered help in this project and we hope for several more volunteers who will do intensive absent treatment work after the Huna method for those not fully helped in the TMHG periods.


A new rule will have to be observed in this work. All who write to ask for special healing help must provide clear ink signatures on each letter for the purpose of good contact via the aka thread. Pencil seems not to be good. Also, and this is very important, a few lines must be sent every ten days to report results or lack of them, otherwise the treatments will be discontinued. It is not right or fair to leave healers up in the air with no word as to what has happened – forced to work on and on in the dark. Letters should be sent to each of the healers requested to treat, not to me at the Study, and reports every ten days should be made directly to them. This ten day rule will serve to clear the lists automatically. Also, from now on, the TMHG list here at the Study will be cleared on the first of each month if no report is sent in, except in chronic cases on which continual work may go on and on, as in the case of Gregg – who was again placed in proper quarters and given attention for the broken hand. He was well enough this week to be taken again for a short auto ride by his mother, and to tell her that he “had seen a Master” – a thing which seemed to have impressed him greatly. Perhaps this is the beginning of a new phase in which more effective aid will be given for the complete and final healing. Stress your TMHG prayers for Gregg.


HRA GROUP LEADER, E.C. of Madison, Wis., writes, “Dear M.F.L. Wonderful, wonderful! I knew the day would come when you could read Huna into the Bible. Just after reading your Bulletin this morning early, I thought of the 91st Psalm, supposedly the great healing Psalm. ‘He that dwelled in the secret place of the most High shall abide under the shadow of the Almighty,’ etc. The secret place of the most High – our Super conscious – when we reach that perfect contact we surely shall be abiding in or as a shadow of the Almighty. It all rings clearly in one’s thoughts when placed there. I sincerely hope you continue on the present path and I know you will find that which you are seeking… shall be happy when we can all place ourselves without fixations in contact with the Aumakua and receive that which is ours – a right knowledge of instant healing and a perfect knowledge of all that is needed. Our group constantly prays for your guidance.”


Such letters are many, and they are most heartening indeed. Verse 3 of the psalm and verse 13, contain the symbols of the small, medium and large fixations, each more dangerous than the other, will underscore the symbol words.


Psalm 91:3. Surely he shall deliver thee from the snare of the fowler, and the noisome pestilence, (13). Thou shall tread upon the lion and adder: the young lion and the dragon shall thou trample under feet.”  As we have seen in earlier studies, the rite of washing the feet concerns the method by which one person helps another to get his feet or Aunihipili cleansed of fixations. Here we have stress on the symbolic word “trample,” indicating that the old lions of fixation will be cleared and also the new young or new lion of fixation which may develop after the first clearing or cleansing, but which will be removed in its turn. The dragon and the serpent have played a large part in Huna as a symbol of the fixation-sins, and each has been dramatized into human semblance as a devil or Satan, always tempting, always trying to snare the heedless. Birds were snared with cords, and the bird was the symbol of any one of the three spirits or selves of man. As the Aumakua, it descended as a dove on Jesus when he had been cleansed by the water of baptism. In Huna words, the full contact with the Aumakua was symbolized by the descent. The aka threads which connect one memory with another when they are made, rationalized and given their proper values, are not properly connected in the case of the impressions or thoughts which go unrationalized by the Auhane and into the “black sack” of Aunihipili memory. They have aka threads, but these are jumbled and tangled. They become a snare because they capture the man when he treads upon them or triggers them into action – action accompanied with an emotional outburst, urge or command which cannot be resisted.


THANKS SO MUCH for trying to find a copy of the Tregear Comparative Maori Polynesian English Dictionary for me. Old book stores in several cities in America, Holland and England have been investigated. Advertising for the book has been done. While no word has come as yet from Australia, I am sure that the search will be carried on there with even greater chance of success.


THE BACH REMEDY BOOK, The Twelve Healers, which describes in the present edition and form, the 38 mental states which call for the use of an appropriate “Remedy,” and which was presented to enable the layman to study himself and his outlook on life and prescribe his own dosage, is available for those who wish them. HRA Nora Weeks, of the Bach Team in England, generously donated a half dozen copies to Cigbo to be sold at $5.00 each, the proceeds to go into his box.


One HRA wrote in this week to say he had been able to clear up sinus conditions of very long standing by the use of the crab apple remedy, indicated for those feeling that there is something about them that needs cleansing. HRA Nora Weeks tells me that moods and outlooks were recognized as things caused by fixations and that Dr. Bach was well aware of this in working out the 38 Remedies and the mental states associated with each. His effort to make the use of the Remedies simple in the extreme prevented any attempt to explain things in the terms of the complex and other matters which were not too well understood. Several HRAs now have sets of the Remedies and are running their own tests, using The Twelve Healers and testing with the pendulum or electronics instruments. Orders sent to Nora Weeks have come through best.


“TINTED LETTERS” are, through necessity, being used to try to keep up with my correspondence and extra-Huna work. If you wish an answer of this kind – with my personal news made up each week, all you have to do is send a self addressed envelope and say, “Tinned letter” please. Cigbo has been trained to fill such envelopes and seal them with a fast lick, saving ‘boss’ much of the kind of time he just hasn’t got enough of to go around. I am badly in need of more time to go to the library to study the Huna words in the Tregear Dictionary. Keep praying hard for world peace and sanity. It is coming nearer and nearer.




Research on E-Therapy & Healing with Love

July 1, 1952





[This has been asked by] a new HRA in a recent letter. This may not be too clear to other HRAs.


The answer is that we are, at this point in the HRA work, trying to find out a lot more about the fixation-complex-sin blockage and about the various ways to be used to find the blockages and clear them out. In addition to the recent survey given in the Bulletin of various systems and practices which we wish to investigate and test as best we can with our limited facilities (lacking a Huna Laboratory), we are searching in the Bible for those places where Huna is secreted in code and symbols, expecting to find information on these matters. This expectation is justified by the fact that we have already found definite proofs to show that the blockings were not only known but were considered the greatest barrier in the way of living the full or normal life. This is a part of our research aimed at testing Huna, learning more about it and about elements, forces and states of consciousness which may help us understand Huna better, or which may enlighten us in any way concerning the materials of the psycho-religious field. In this search, we cannot overlook and push aside any measuring device using psychic ability as part of the instrument, as in the cases of the Aurameter, the Biometer and the electronics instruments which depend on a rubbing block or similar unit offering psychic control. All HRAs are or should be engaged, as time and ability and inclination allow, in some branch of investigation or testing of their own choice – and many are so engaged and are reporting their findings. Nothing of promise is overlooked if we can help it.


HUNA GUIDES OUR RESEARCH because it gives us the only known system which was complete and rounded out so that it provides not only a philosophy, a religion and an all inclusive psychology of man alive and also dead, but which presents to us a practical method of integrating the many elements and using them in healing and in bringing about changes in conditions affecting us or our friends and loved ones.


No other system has combined the knowledge of three selves, three grades of vital force or other things such as the aka bodies and the aka thought-forms. These things are found in other systems, one here, one there, but never all together and clearly presented in their relation to each other. But Huna does not limit us in any way. We have no crystallized and hampering dogmas. Everything is grist to our mill and we compare, test, correct and change when and as we find it good to do so. Without this attitude, our research would end up in a series of blind ends.


One of the greatest hindrances of human progress is and has been the mental laziness of man combined with his greedy fear of losing the advantage to be had by resisting change. In Egypt we can see this trait of reaction and conservatism and fear at its worst. The people clung to the old way of doing and believing with a death grip, resisting all change and invention for century after century. Today, half the world is trying to go back to “the good old days and ways” while the other half is madly trying to force change. Wars, invasions of more progressive peoples or of people with better inventions, such as were once embodied in the horse and the wheel. Revolution inside a community has resulted only when the old conditions of life became changed by inventions or new mental and/or physical conditions – most often things pressed on the community from outside.


Because of modern transportation and communication methods, the world becomes a single community, and the advent of machinery – allowing one man to produce for ten – has forced revolution on a world scale. Changes in the psycho-religious field have been lagging, but they are on the way. There can be no stability in the other fields where progress has been made unless the old philosophies and religions and sciences of human relations and reactions are improved to furnish a background to fit the new conditions of life. Huna offers a system tried and perfected through centuries and centuries. Its doctrine of the hurtless mode of life now assumes vast importance – even more than in the time of Jesus, when that master kahuna restated the doctrine or when it was taught in India and China. Our effort to do hurt in the international struggle of the moment can only end in disaster for both sides. A way back to hurtlessness must be found, and we are doing our part. Some of us do not realize the importance of this part, or the fact that Huna, in our hands, stands as the peak attainment in this field. It is the world’s most extended point of exploration on the pioneer fringe of the study of man himself – a study upon which all else rests if there is to be the New Age of which we dream.


THE RELIGION OF TOMORROW must be universal so that all men can agree on what it teaches. In order to merit such agreement, it must be stripped of all dogma and be made to rest on (l) what we can prove through psychology of an advanced order or such psychic science as can be verified, and (2) what can be proved accurate because it will work.


Today there has ceased to be an “authority” who can say, “This is so because I say it is so.” The only authority which all men will recognize is scientific proof. Today ethics have been tossed aside by the “Big Lie.” The world will again have to learn the lesson that has been relearned in every age: that if men will not speak the truth and live up to their promises, the only possible way to bring order is to fight until one group of liars has killed, imprisoned or enslaved the other to render it unable to break its “Big Lie” promises. Hitler thought he had found a bright new weapon when he used the lie to gain advantage in a world still pledged to truth. Russia and China have learned nothing from what happened to Hitler. In the business world, with the coming of cheap printing, the advertisers who used the “Big Lie” cashed in at the expense of the truthful advertisers for a time, but it backfired so that the public began to refuse to believe “anything they saw in the papers” and advertisers had to ask the government to make laws against the liars. The world is on the way to becoming a big business concern, and it cannot do business successfully unless the standard of ethics is again accepted by all. A dogma which cannot stand the test of practical demonstration in religion is a form of “Big Lie” today, and the priests and preachers who insist on the acceptance of dogmas are sharing the fate of the lying advertisers – their churches are becoming empty as the new generation finds them out. Politicians, but why go into that?




Research on “E-Therapy” has been carried out in the last few months by two HRAs. Here is the report and some interesting comments on other phases of our work.


“I can’t thank you enough for the Kitselman book, E-Therapy. Our tests were successful. It has been a tremendous help to me. I am less frustrated and have completely lost my missionary urge. Now I quietly go about my daily duties with less strain and tiring found that at least 98% of my fixations came from the period of my life prior to the age of seven, and many of them were prenatal. [Blank] did not benefit as much as I did. He is more reticent


“Your comments in the Bulletins concerning Huna and the Bible are such a joy to me. I can hardly wait for fuller information, but realize that there is a lot of research work still to be done. Keep up the good work.”


NOTE: If my Biometer reading is correct on the signature of the above letter, the writer (whose initials are not used because of the personal nature of the report), has improved her Biometric “pattern” and has raised her former reading in degrees Biometric by seven points – a most exciting matter in itself, as Dr. Brunler, whose reading system is followed, found little or no advance in the degree reading for years on end for most people, and such advances as were seen, came nearly always through great mental suffering.


A GREAT SERVICE is being performed by Dee and Bill Swygard, (1370 N.W. 86th St., Miami 47, Fla.) publishers of the small magazines, “THE ARC LIGHT,” giving all the latest developments and ideas on Dianetics and results obtained, and “PLUS & MINUS” giving information on “E-Therapy” and non-Dianetics systems. (Each $6 a year. Sample copies gladly sent for 25¢ in stamps, I understand, of either one.) They have been kind enough to exchange their journals with us for the HRA Bulletin, so I am able to keep sharp watch through their eyes on the swift developments as various new angles of therapy develop.


Bill, in “ARC LIGHT” of May 1, says, “It is quite obvious to us, who contact so many who are interested and disinterested in Dianetics, that the vocabulary is strangling the life out of the Art. Try to explain to anyone, in or out of Dianetics, the term, ‘Lambda,’ its relation and significance in Dianetics. To us, Dianetics means to think through. Lambda gets in our way. This and several hundred other ‘terms’ are getting in the way of progress in Dianetics. We are going to ask our contributors to cut ‘terms’ to a minimum. If they are necessary, then they should be explained in context or footnote).”


Cheers and congratulations! That nail needed to be hit right on the head the very day L. Ron sat down and took pen in hand to write his original book. I’ve been in and out of the pitfalls with Huna and its legitimate “terms” from the language of na kahuna, but have found that in making terms one must at least use English, and try hard to make the English coinages suggest the meaning of the “term”: as “low self” for the Aunihipili. Now the new reader of these fine magazines will have a chance to know what the writer is trying to say, and Bill and Dee promise us a variety of writers will be given a chance to be heard no matter which of the warring factions they happen to favor.


Dee, in June 5th, “PLUS AND MINUS,” gives HRA A.L. Kitselman a free hand to come back at those who have jumped on him in other publications, and to tell in no uncertain words just where he and “E-Therapy” stand and what he thinks of Mr. Hubbard’s system and its presentation to the public. He remarks, in beginning to explain his position, “Dianetics was originally presented as a lay therapy, something any intelligent reader could do, but the Dianetics of 1952 has become a therapy for professionals in which degrees are offered.”


In the same issue, Dee gives us, on the front page, a letter from a mother who tells in a simple and delightful way of how she heard of E-Therapy, but didn’t read about it, and how, with such slight information as she had, she found that she could begin work at once to try to help her son, aged eight and suffering with a bad case of eczema which several doctors had failed to help. They said it was something to which he was allergic, but could not learn what.


The boy, Tony, understood the explanation she gave of the “E” part of his mind and of how it could put ideas into his head for him to tell her, and how that might cure him. They sat down together and soon the lad was spouting stuff resembling science fiction, but which came to him through the symbol of a mail box. The eczema improved steadily and at the end of ten half-hour sessions was gone. In addition, two deformed fingers were found to be growing rapidly toward normal. The mother calls this “Thurping,” and the account of the ease and simplicity of the method and of the splendid and swift results obtained, makes one think that our Huna Aumakua is probably all “E” and able to heal and correct with ease, once given a chance to preside over the task of clearing out the “blocks in the path” which are present, call them by what “term” we will. This mother ends her account by saying that she uses “Prox-E” all the time when the children get into trouble, and that it works well.


Dee also presents a short article by Junius Adams, young Professional E Therapist, of Apt.4, 1215 Pacific Ave., San Francisco, Calif., who tells of the many kinds of benefits which E-Therapy brings.


Mr. Adams was brought to call on me briefly at the Study last week by HRA Kitselman when the former was down from San Francisco for a visit. He was introduced to me as one who had developed a gift for reading the mind of the one he is trying to help, and who may not be able to get through to his own “E” for reasons which may be what we call “blocks in the path.” I asked him to see if he could get anything out of my Aunihipili, and relaxed while he tried. He turned up, bit by bit, the dream I reported either in a Bulletin or a “tinned letter,” in which I acted as engineer to drive a long slow train across a river to a station, and had my track blocked by a couch set across the rails. While trying to remove it, an engine with a single car came flying past on another track which I had not known to be there.


We did not learn from the test what the dream meant to my Aunihipili, my “E” High Self or to anyone, but it was a good test. I took his brain radiation measurement and found that he stood in the range described by Dr. Brunler as that of the good mind readers. This ability is evidently serving Mr. Adams and his clients well.


HRA Kitselman tells me he plans to make his residence soon in Nevada, forty miles above Reno, where his mother lives on beautiful Pyramid Lake and where there are cottages to accommodate visitors. It looks like the beginning of a center. Mr. Hubbard has something like a center going now in Phoenix, Arizona, with instruction and publications and a group. Other groups are working around the country and the movement is promisingly alive. This is a very good sign. Little by little, information and experience will accumulate.


HRA H.L.Z. asks a question which makes one think. In a recent letter he gave an account of his experience with 100 hours of professional auditing of the Hubbardarian brand mixed with other approaches, if I understand him rightly. He was greatly helped and got back to early psychic blocks, but now questions the necessity of having to suffer over and over and over the reliving of the original periods of bodily pain or emotional storm. He has arrived at the place where he thinks there must be some simpler and less painful method. He wondered if sleep suggestion might be of value and has rigged up an outfit and will make his own recordings for experimental purposes.




This question was brought up and speculated upon. Most of us have slept through all or parts of sermons and, if the theory of sleep suggestion is valid, we should have absorbed a conglomerate mess of suggestions of which we are entirely unaware. Some preachers have a very impressive delivery, and it would seem that they might hammer and shout home some very telling suggestive material. I have slept through many such sermons in my youth and, try as I will, I can recall no belief that seems even distantly related to the sermons as I remember them. According to theory, I should have plenty of “hell, fire, and damnation” blockings in my Aunihipili. I wonder.


CIGBO JUST REMINDS ME, from his perch on the top of his box, that I had planned to correct a place in a letter from an HRA who wrote, “Of course, being a minister’s son, you will take naturally to the Huna in the Bible,” or words to that effect. There seems to have been a slight mistake in reading something I must have written. I was not a minister’s son. I was a printer’s devil. (And Cigbo adds, “Just now devil for us HRA sprinters.”)


SPIRIT PLUS HUNA, contact or absent healing, research and experimental work has been carried on for some time by HRA Ralph E. Gardner’s group which has 11 members and calls itself “Psychic Science Circle,” a very good name, I would say. In a recent letter, Mr. Gardner writes, “We use Huna methods and will give special healings (for those who will follow the rules in a recent Bulletin concerning written requests and regular reports on results). We have written statements of a recent healing of a fibroid tumor, also a case of strangulation of the bowel, both proven by x-rays and surgeons’ examinations.” (See Pg. 8 for address.)


HRA CHARLES PITTS, another volunteer healer has a patient who wrote, “I have had some wonderful healings from and thro’ Mr. Charles Pitts of Sunnyvale, Calif.” Huna does work if we but give it a chance. When we can combine a draining off of the fixation-sins and the Huna prayer and contact treatment, there should be few failures.


CONFUCIUS SAID: “Live, delighting in non-injury.” Huna? He also said, “Do not unto others what you would not like yourself.” Another, none less than Zoroaster, said in 6,000 B.C., “That nature alone is good which shall not do unto another whatever is not good for its own self.” Could it be that if we followed these rules very carefully, the Aumakua would be able to help us get free of our fixations? From Islam came the advice, “Overcome evil with good.” Jesus said, “Love one another.”


LOVE IN HUNA, is aloha, well or ano`ai, and from their general and root meanings we learn that Jesus really did not ask the impossible of us or ask that we try to develop an abstract love of humanity when the love of the evil and hateful individual was physically and emotionally impossible. To love the spark of Light in a hateful person is too abstract.


The roots of the three words for “love,” as found in the language of na kahuna, give us a fine pointer in the probable direction of a means of finding and draining off blocks or fixations that bar the path to the Aumakua. The roots suggest that fear, located in the belly or Aunihipili, is the primary element in the fixations that block the path. These are so strong that they are symbolized as something that is burning, and that they use up the mana of the victim greatly. Love is exerted by the one who performs the rite of foot washing or helping to carry the cross. It has the basic ability to transform (root ano) the image or thought-form cluster embodying the fear. The mana of the Auhane of the helper is put to use to help the one to be treated. (In weli is the meaning of  “to branch out,” symbol of the middle mana.) The intimation is that the hidden or Huna meaning of the command to love one another (intimates, not the world of men at large, it appears) gives the method for which we search. For love, rather than money, one sets to work to help another.


Love, we learn from the roots, is made from words that may be translated, “transform fears.” The Auhane and middle mana of the helper is used, and the only way this can be done is in the form of light suggestion, as we have long suspected when considering the methods used in Dianetics. The relaxed friend has confidence and is willing to accept this slight suggestion. He believes that his Aumakua can bring up his fixed fear blockings or “mistaken ideas,” and can transform them to rationalized ideas. The suggestion that the process will now begin, sets the Aunihipili of the relaxed on to work in some way and allows the Aumakua to set to work in some way. We cannot, at present, say just how, but the experience of E-Therapy testers shows that mental pictures arise in the mind of the relaxed person and are considered or described. Something happens during this process. There may be trembling or other bodily reactions, but the fears are not brought to the surface in a painful way as a rule, if they appear at all, and the session ends with much improvement, often with healing. The command becomes, (l) Stop hurting and be kind. (2) Do unto your neighbor as you would have him do unto you, in other words help him get free of his fixations, and then let him help you, or however it is best arranged. Love is needed to establish the right confidence and rapport in this work. It is the trigger of the whole action and may be shared with the Aumakua to make possible the right kind of mana supply to use in transforming the fear-fixes. The lack of love when in the prenatal condition or in early childhood, or the hurts that cause the fear that such protective love is absent, could well be the source of the majority of the fixations. “Love casteth out fear.”




[An experiment] with special research into the use of water as an adjunct to the telepathic reception, was carried out in May and June by HRA T.A.L., his home being in Los Angeles, and HRA J.M.R., she being a resident of Madison, Wis., the latter being gifted along psychic lines, accustomed to healing work, and given to feeling a downward flow of High Mana as a sparkling shower when contacting her Aumakua. T.A.L. had demonstrated some psychic ability and had used the kahuna method of gazing into a tumbler of water as into a gazing crystal to get visual images in answer to telepathic or other projections.


The date set for the test was May 23rd, at 7 A.M. California daylight saving time. Mrs. R. wrote: “I should like to send you a healing radiation while the (telepathic contact and) current is strong.


“Of course, I may not be able to call forth a strong mediation at the appointed time, but perhaps the Aumakua will help. We might begin at seven and continue for nine minutes. You might even get a spoken message.”


The experiment was carried out on schedule, and here is part 2 of the letter of T.A.L. reporting on his reception. “Promptly at 7 A.M. I was ready, having prepared myself mentally for the message, and with the vessel filled with water. I sat passive and glanced into the vessel, awaiting the appearance of any scenes or arrival of any message. There seemed an absolute void, then, at 7:03 a scene appeared in the vessel of a lady with gray hair, light eyes, medium stature, clad in a dark jacket or maybe a vest, because the sleeves were of a light color and showed prominently, as her arms were outstretched upward in prayer supplication. She walked as though from one room to another, paused in the second room at a table, lowered her head and gazed as in deep meditation – and at the same time I became conscious of a pulsating vibration around my stomach. It lasted a full minute and within me surged the thought of release from tensions. I became very much relaxed and yawned. I could even see her lips move as if making a spoken statement, but could not sense the words. After a few minutes the action ended.


“It has been my daily obligation to have at hand some milk to alleviate the distress caused by my stomach condition. On my way to work I was in high spirits, as I had a strong feeling of  well being and promise of its continuance because of the healing vibration which I had felt. All day Friday there was no necessity to drink milk, nor was I disturbed in any way that day as I have usually been when ‘tight’ situations develop. Since then my stomach has been quite normal, and I have been able to eat and enjoy foods that heretofore had been taboo for me.”


Mrs. R., in reply, and after expressing her pleasure and her gratitude to the Higher Beings for the healing, went on to give her check on the telepathic image seen in the water. “Your picture in the water was so true that it amazes me. Just as you described it, I walked from one room to another twice, while taking deep breaths and sending them to the top of my head as explained in SSBM – to contact the Aumakua. Then I stood beside a low table and prayed with head bowed, next raising my arms, the right hand palm down and the left hand palm upward. I felt waves of gentle radiation and knew that you were receiving a healing. Then I asked that the healing be sustained. After the healing current was sent, I endeavored to send you the message, ‘Accept thy healing.’ Apparently the Aumakua – yours – ended the picture at this point. However, I continued with the activity by pretending I WAS YOU – and walked around the room, forgetting ME – WHILE I WAS YOU IN CALIFORNIA. I walked briskly, sensing vigor, and feeling ‘well being’ – and complete release in health. I sometimes use this activity when sending healing, and find that it works! I spoke aloud and said – while I was YOU – ‘I am strong and I AM HEALED!’ Then I was back here giving thanks to the Universal Healer of ALL THAT EXISTS. Then I went about my usual duties. Your description of the ‘dark jacket with light sleeves showing’ was right. I was wearing a dark house coat and there were light sleeves showing below the dark sleeves of the coat.”


At last report, the healing was sustained. Mrs. R. mentions another healing which has lasted eight years, so the prospects are excellent for Mr. L., and he is very happy over the outcome of the experiment in all ways. This is the type of research that counts.




He says that he and his spirit communicator, the late Mr. Thomas Kat, are highly gratified by the fine reception on the part of the HRAs of his predictions. He wishes at this point to give some of the latest predictions which have just come through.


(l) “That Russia will have discovered the atem bum made of hrydrogen long before we do and will set off a test esprosion over HRA Uncle Congress at 12:03 on July 7th, 1951 – or it might be 1952, as time is so hard to be sure about on the astail prane. Anyway, it will not be a very good esprosion and it won’t hurt much of anyone, but the result will be devestatink because about that time some of the Uncle Congressmen are sure to find themselves feelink all wet. This is to bee because hydrogen bums are all water when mixed with a lot of hot air – or something.”


(2) “That the same bee, heretofore mensioned, will have stung about half of everyone, and that half will not be happy.”


(3) “That all the Uncles and Aunties in Congress will soon begin to profitsigh that if the other side is erected, the world and the universki will blow up right after Nov. 4th, 1952; will blow down on Nov. 5th, and sidewise like sidewinder wrattle snakes in Arizona on Nov. 6th, and everyone get bit – two bits, four bits and even six bits if price controls are or are not tained or retained and infrasion hits everyone in the cigar box.”


Huna in Christianity

July 15, 1952





Thanks to the guidance given HRA Mrs. Lovisa Y. Ayres and to her energy and kindness. She wrote to a good friend in New Zealand, explaining our great need, and her friend immediately began a search in the city of Auckland – which had been combed repeatedly in the past with no luck – and in a small used book store, she discovered a Tregear. It is battered, but she described it in her air mail letter as all there, and that is the main thing. An hour from the time her air letter arrived saying the dealer would hold the treasure for us until we could write, my air letter and a draft were on the way. It will take several weeks to get the dictionary as there is very slow service by ship mail, but that can be endured just so long as the book has been found.


THE GREAT VALUE TO US OF THE TREGEAR has already been demonstrated. In visiting the Los Angeles Library to check on their copy (in the one trip down which I have so far been able to make because of the lack of time) for the word mana I found, in addition to the Hawaiian meanings of “supernatural power, powerful, strong, to branch out, to be divided, to be many, to worship, and to reverence,” a number of meanings from other Polynesian dialects. These were and are of great importance for our studies because they give (1) new meanings, and (2) proof that the meanings found in the Hawaiian are right. Here are some of the items from my notes:




Mangarevan: “power, being, existence, provocation, divination, and miraculous. (And for mana`mana: to search for anything without the permission of the owner”)

Paumotan: “may, can, to be able, a miracle, effective, as a remedy”

Malagasy: “to predict, to prophesy”

Samoan:(as in ma`mana): “to do wonders, to love, to desire, to bear constantly in mind, to show extraordinary power or energy, as in healing.”

In Fiji, where they have some Polynesian words, mana means “an omen.”

In the Maori dialect, mana`wa (wa meaning “to think”) we have, “heart, belly (seat of the naau or Aunihipili mind), the womb, life power, and breath – the latter meaning being very important as it suggests the increased breathing depth and rate needed in accumulating a large surcharge of mana, the latter meaning not being given in the Hawaiian dictionary except in the related word, mana`wa`ea, which means difficult or obstructed breathing in sickness. Another Maori word, mano, means “the heart or the interior part.” But in this case, the Hawaiian meaning is the best by far for our studies, as it gives the meaning of “to throw at a thing, fountain head or source of a stream of water (symbol for mana), both meanings combining to show unmistakably in the symbols that (l) the mana source was the Aunihipili or “heart,” and that it was to be projected as in “throwing something” to “hit” or make the contact with the Aumakua.


BAPTISM, as a sacred rite in Christianity, is taken right back to Huna by the information gleaned from Tregear that in the Maori the root uhi or uwhi, in uni`hi`piliwhich is also given as uhi`ni`pili (the Aunihipili) has the meaning, as in Hawaiian, of “to cover up,” (this referring to the body, which is in the care of the Aunihipili, and which furnishes the covering for the Aunihipili aka body). In the form ofuhi`uhi we get the meaning “part of a sacred ceremony, to lave or pour water on any person as part of the ceremony.” The Tahitian is, “to dip the hand in water or liquid, to rinse or wash.” The word ta`uhifrom the Maori is “to sprinkle.” This is of the utmost importance to us as it makes it possible to understand that:


BAPTISM BY WASHING IN WATER is the symbol of cleansing (kala: “to cleanse or restore light or forgive sins”) with water as in a basin or river – the baptism of complete immersion, as in some modern Christian churches. The rite of the washing of feet, as with Jesus and the Disciples, which has been discussed in an earlier Bulletin, is one of helping another to get his complexes drained off by the “drying out of mana” in them. In Huna, as we know, the mana is symbolized by plain water. But, now that we know that the rain is the symbol of the high mana being used by the Aumakua, we see in the symbol of sprinkling, a higher form of cleansing at the hands of the Aumakua. In the story of the baptism of Jesus, he was first washed or cleansed by the baptism administered by John the Baptist, then, when that was done, it is to be understood that he had a form of baptism from something higher. It appears that the “baptism of the Holy Spirit or Holy Ghost which was also spoken of as the “baptism with fire” had to do with the part the Aumakua must do to complete the cleansing away of the fixation-complex-sins. This SPRINKLING is done, I am inclined to believe, with the very fine rain that is almost a mist, while the RAIN  falling heavily to form a flow of water at once after hitting the earth, is the symbol of the answers to prayers, these coming as actual physical conditions for one. The end of the prayer used by na kahuna, “Let the rain of blessings fall,” would refer to the things made or brought about by the Aumakua for us, rather than to the “fine mist” form of mana-water symbolizing the mana used by the Aumakua to work directly on us, as in doing its part in draining off fixations, giving guidance, etc.




as now performed for infants or adults is to be seen in so far as the complex is concerned unless, in some dim way, there is an element in the form or rite used which might cause the Aumakua to “descend as a dove” or use the “fine mist rain” to drain off the fixations. In the case of the infant, we would have to say that the fixations were those brought over from another incarnation, or those impressed in the prenatal or a very short postnatal period of life.


In the Christian churches, the rites of baptism are still held to be of vast importance. One’s escape from hell into salvation is thought to hinge on whether or not one is baptized. In many churches it goes further than that. Unless one “goes down into the water” very literally, he is not cleansed. The cleansing is of “original sin” and whatever sin may be in the dogmas of a particular sect.


HOLY COMMUNION, which is reserved generally for those who have been baptized or otherwise accepted into the churches, now suddenly stands out in the clear and slightly dazzling light of the Huna lore, as a full, free and easy CONTACT along the aka cord with one’s Aumakua. This contact comes after the symbolic and actual cleansing of baptism in which, if the rite is to be in the least effective, fixation, complex and the secondary “sins” of unrationalized memory tangles, must be cleared away to unblock the “path.” In the light of these simple but startlingly new facts, we can see how far Christianity has lost its central and practical inner teachings. In writing of this in the Bulletins I feel more or less like we were, as HRAs, appearing out of the wilderness of modern life to cry like John the Baptist, “The kingdom of heaven is at hand!” We are adding, “Straighten out the path of the aka cord! Get rid of the fixations! Be cleansed and restored to full communion with the Aumakua!”


THE CONFESSIONAL, in the light of these Huna findings, is the most nearly correct of the rites except that the idea of the ordinary sin has replaced the fixation entirely. In a reconstruction of the rites to fit original forms better, the confessional would have to become a periodic working over of fixations in addition to the confession of hurts done others and the adjudication of friend, priest or kahuna in the matter of what amends were to be made. The Extreme Unction and burial rites hardly fall into the category of mechanisms aimed at clearing out fixations unless there is more to these rites than has yet been seen. In Tibet there is a rite of recital of directions to one dying to guide him on into the next life. The Egyptian Book of the Dead served the purpose of helping the transition, furnishing guidance and promptings and charms. In all probability these rites were, in the original form, something very different, and they might have been rites covering more practical ministrations than we suppose.


HRA John the Baptist, 1952 model, unfortunately, is what we still lack. We have no HRA who has been freed of all his fixations, who has made amends for all his hurts to others, who has been baptized with the low mana in the process and by the Aumakua with the high mana as a final blessing as complete contact has been restored. However, by the time we have extended our search to the place where we have found just how to go about getting after the fixations, some “John” may appear, and he might get the ball rolling. If the ball does get rolling, it will probably NOT be because any minister or priest of any organized church or school of religious thought and belief will come to help us. As of this date, not even one of the few professional religionists on our HRA list has even seen fit to send in a single word of comment on the finding of Huna behind the Bible. Don’t ask me why, for I have no idea why. It seemed to me that if religion was my profession, I would be instant in my reaction to anything that seemed to offer new light on my Faith – or to counter anything that seemed to me to be so groundless as to need countering. Or does this new trend in the findings threaten established standing and income? Is the wait and see attitude of understandable caution? Or is something derived from a professional knowledge of the Bible sighted that they are too kind to call to my attention lest it discourage me in my efforts to uncover more of the ancient Huna?


WE ARE NOT GOING BACK TO CHRISTIANITY. We are bent on pulling the truth in Christianity up to us as we stand facing the New Age. There is no turning back, only progress that brings the knowledge kept too long secret and hidden in darkness, out into the light to guide and help all who can understand and make use of it. Do we not recall something being said about the placing of the light out in the open to light all men, not putting it under a bushel?




Thanks to Dr. Oscar Brunler and his study of the meaning of the evolutionary levels of individuals as indicated by their readings in degrees Biometric, we have a fairly good knowledge of who can understand Huna. Almost no HRA who stays on with the work for any length of time has a reading of under 330 degrees. However, the great mass of humanity averages 250 in America and 225 in Africa, India and Asia. At 330 one can grasp abstract ideas, can make use of a college education, and do many things in the realm of HRA research, experimentation and teaching.


Below this degree level the individual has to be given something already worked out. He has to be told, “This is it.” If he accepts the authority of man, book or dictum, he then can go on from there nicely, may even argue roundly to defend his accepted beliefs. For the average person (and there are a thousand of him to one above the 330 level), Huna will have to be worked out, tested, restored and put into simple dogmatic form so that it can be taught as a “This is it” body of knowledge. All religions have had to be taught to the masses in this way.


Unfortunately, those who have become set in their accepted beliefs are very slow to change. One belief looks very much like another to the 250, and what is familiar and already embraced, is considered best. However, history teaches us that at times in the past there have arisen peculiarly ripe periods for teaching new religious ideas. Almost always the need for reform becomes so great that the masses are pressed into response. The stories of the rise of Mohammedanism and Christianity tally in this respect. Ditto, Buddhism. All three were reform movements. All three were fought bitterly by the priests of older religions.


Given a leader, a time when the older dogmas and organized priest crafts are sufficiently decadent, and a new creed that comes closer to basic ideas of honesty, kindness and true worship – given these with enough rationality and workableness – and a great new religion is born. In the civilized world for the past century, we have seen revolt after revolt on the part of people of certain levels of Biometric readings. The general revolt of the masses, comparable with the revolt of Protestantism, is yet to come. The new Mental and Spiritual Science movements are too abstract for the masses. They must have something very simple, very direct, built around a person, not an idea, and given to them authoritatively. The time is ripe for Huna. It is simple and logical. In Jesus we have our master kahuna. In the Bible we have the authority. More than that, we have for those of high level readings, all of logic and proof and practicality that is needed, or will have, it is to be sincerely hoped, when we get the fixation conquered. Of equal value in Huna is the moral teaching, with the Golden Rule just as perfect a way of life as ever.


WITH HUNA AS A CRITERION OF VALIDITY we can now go about the long delayed task of getting rid of hindering dogmas in various religions, especially Christianity. This has been a major problem for some years, and little progress has been made by the students who have traced the growth of dogmas in the early days of Christianity and who have shown the many foreign elements borrowed and foisted onto it. Now, the boiling down process begins to have a hard core. We have definite and even profound reasons for going back to the things said by Jesus and done by him in so far as we can rely on the accounts.


I was recently delighted to find in The Harbinger of Light, an excellent Spiritualistic magazine edited and published in Adelaide, Australia, by HRA Rev. J. T. Huston, N. D. (P.O. Box 64A, G.P.0.), the beginning of a serial reprint from the “Psychic News” of London. This material bears directly on our effort to simplify the Huna in Christianity, and I venture to pass on to you the early part of the series. I quote:




Reprint from Psychic News, via Harbinger of Light. (Issues of May and June 1952)

This is not a flippant commentary on a great subject. The author is Dr. Alexander Paterson who was for thirty years medical missionary in Hebron, Palestine, and his life and work have been related in his biography – Paterson of Hebron – by his friend, the late Rev. William Ewing, D.D., of Edinburgh. It was in the Scottish capital that Dr. Paterson spent many years of his retirement. He died in September, 1940 and has been described as “one of the outstanding missionaries of the Church.” The manuscript of the booklet entitled, “Jesus Meets Paul, a dialogue in Paradise,” of which this is the first installment, lays no claim to be a psychic revelation. It was published by Robert Gibson & Sons, (Glasgow) Ltd., to whom thePsychic News is indebted for reproduction.

Jesus: Ah, Paul, I am glad to see you here; welcome. Well done, thou good and faithful servant, enter thou into the joy of thy Lord.” (Note that the time is immediately after the death of Paul. MFL)

Paul: Lord, you are very generous and gracious in your estimates of my poor efforts.

Jesus: Not at all, my apostle, just a quotation from the new writings!

Paul: But I was the chief of sinners and the least of the apostles. (l Cor. 15:9)

Jesus: So you said, Paul. However, you did well. I began, and you took over: not so much from me as from the earlier apostles – though I notice that you denied that you were indebted to them. Though they had known me in person, which you never did, you even refused to consult with them (Gal. l:16,17.) Be that as it may, you left a great legacy to mankind, just as I did myself: you in your own published writings, and mine at the mercy of others’ recording.

Paul: Yes, I preferred the written record of my own thought, instead of leaving it to less able men, first to remember accurately and then to relate correctly. Accuracy is a great matter in vital problems. I was running no risks.

Jesus: Quite so. And now that we are both here and free from our labors, I would like to discuss with you some of your recorded teachings.

Paul: With all deference –

Jesus: No, Paul, this is not the “Judgment Seat of Christ” that you spoke of – there need be no deference on either side. Your statements are on record and I know equally what I taught – you in your longer life of service and I in my very brief one.

Paul: Yes, Lord, I came through much persecution, but I kept the faith. I finished the course, and now there is laid up for me

Jesus: Yes, yes; you certainly were persecuted and you finished the course. For that, all due honor. It is rather on questions of the faith, and on “interpretations” that we might talk.

Paul: I followed your own method, my master, and spoke not as the scribes but as one that had authority. It was the only way with the simple.

Jesus: Paul, many here, who were here long before either of us, were rather grieved that you referred to their times (for they were faithful men according to their light) as “the times of ignorance which God winked at” (Acts 17:30) – that was your phrase to the Athenians.

Paul: I was speaking to Greek philosophers who loved debate.

Jesus: A privilege, Paul, denied to me in my more limited sphere, but was it true to say that God winked at sincerity in striving after truth in any form?

Paul: I was debating my case, your case

Jesus: I, too, had many a battle of wits in my time and tried always to answer serious questions with strict regard to truth, and with strict respect for belief – when it was sincere. And my pleasure was never in success in debate as such but always in making the “wise” simple and the “simple” wise.

Paul: Yes, so I have been told.

Jesus: You were a Jew, Paul, were you not?

Paul: I was indeed. I –

Jesus: When you were a Jew, you spake as a Jew, you thought as a Jew, you reasoned as a Jew, you understood as a Jew, but when you became a “Christian” (a new name to me) you put away Jewish things. But not quite!

Paul: I was a Pharisee of the Pharisees.

Jesus: Well, do not you think you must have given grave offense to your own people when you renounced the Jews as anathema because they did not at once accept your “new” Gospel? (Acts 18:16).

Paul: Maybe, my master, I spoke in haste, but

Jesus: Maybe, but what about the Gentiles who refused to accept it? Were not they also anathema? And if so, what about my universal religion and my own method of leavening the whole lump of Society to whatever religion the sections of it might belong?

Paul: I did not think of it like that.

Jesus: So be it. We all make mistakes of judgment. I remember after I had scourged the Price-Changers from the Temple, thinking – just for one moment – that there was no hope for some types of men

Paul: I was always thinking that, Lord, and once, you may remember, I prayed that I myself might be anathema in order that others might be saved.

Jesus: I do remember, and that was certainly the true spirit of my Gospel. But tell me,

Paul, how are things with the Movement since I left it? I have heard so much about the rapid development of the organization and so little about the general quality of the New Life which I taught.

Paul: The Gospel which you left in Palestine, my Lord, has, through my labors, reached from the center to the boundaries of the old Greek empire; it has pierced Rome itself, and is known now in many of the colonies. I established churches in Ephesus, in Thessalonica, in Corinth and in Rome, and I

Jesus: Churches? What are they?

Paul: Assemblies of the saints.

Jesus: Saints?

Paul: Yes, what you would have called disciples, or followers, in your day, are now called saints – my name for your disciples, and groups of them are called “Ecciesia” – churches. We had to organise and –

Jesus: Things are certainly moving.

Paul: They certainly are. And I wrote letters or Epistles to them fixing the Faith in a written record for all time, so there need be no further disputations about its meaning and validity. These, my Lord, are now read in all the churches, for the edification of the saints.

Jesus: It is good news that my disciples are no longer disputing among themselves. How times must have changed – and men.

Paul: Yes, Lord, I spoke with authority. It is now known as “The Faith once for all delivered to the Saints.” (Jude 1:3.)

Jesus: “Once for all.” Dear me! – a kind of final edition? By the way, Paul, my apostle, are you aware that another series of writings is now appearing purporting to be my Gospel as told by the men who were my actual disciples in the flesh, which, of course, you never were?

Paul: “My gospel.” Why, that is what I called my writings to the churches.

Jesus: Yes, I remember that strange description for what was supposed to be an interpretation of my message to the world. Why, Paul, did you call your letters, or Epistles, your own Gospel? (Romans. 2:16.)

Paul: It seemed to carry weight – as one having authority and not as the scribes. To speak with authority impresses the simple.

Jesus: Well, be that as it may, these later writings called the Gospels according to Mark, Luke and Matthew are most interesting documents – “Human documents” as we would say. They are not at all like yours, Paul, for the writers were simple men who knew little of the mystery religions, or of philosophy, and nothing at all about rhetoric.

Paul: I sat at the feet of Gamaliel!

Jesus: Yes, these men used to sit at my feet. I talked with them and they asked questions, an old method which my friend Socrates, who is now here, tells me he adopted in his time.

Paul: Socrates? Surely, Lord, you do not suggest

Jesus: And there was one, James, my own brother, who wrote an Epistle after my own heart and indeed in our own family tradition. He maintained, as our family in Nazareth all believed, that “faith without works is dead.” (James 2:14-16.)

Paul: But, Lord, is not that contrary to my great exposition to the Romans? And your family? Were not you “the only begotten of the Father”?

Jesus: “Our family”? My dear Paul were you not aware? “The only begotten”? Bless you, no. There were seven “only begottens” in our family. I was the eldest of seven – five brothers and two sisters – all begotten of our father, the honest man Joseph, and that dear one, Mary, The Mother. (Mark 6:3.) However, I was telling you of these other writings, following yours. Strangest of all, Paul, our friend Luke has also written about you and other apostles in a book called, “The Acts of the Apostles.” It would surprise you if you could read it; and if you could now read these three Gospels you would be amazed

Paul: My own record, no. But yours, my master, how I would rejoice and again rejoice, to read the earthly story of the Crucified, Risen and Glorified Christ – the master I loved so well.

Jesus: Yes, Paul, you were certainly a great propagandist of that idea.

You wrote to the Corinthians, “I am determined not to know anything among you except Jesus Christ and him crucified.” (1 Cor. 2:2.) And again you wrote, “Even though we have known Jesus Christ after the flesh, yet now know we him so no more.” (2 Cor. 5-16).

Paul: Yes, praise God, I

Jesus: Not so quick, my dear Paul. Why only a Christ (i.e. really a Jewish Messiah) who had died, and not a Jesus who had lived? In your language, Paul, my life-story would be epitomized thus: Born, crucified, descended into Hell (by the way, what Hell or even Hades; almost my last word on earth was that I was going to Paradise “the old garden of delights”) the resurrection of the body, judge of the quick and the dead…. But what of my Life? Nothing between my birth and my death? What a Life!

Paul: “It was expedient that one man should die for the people.”

Jesus: That is a foolish quotation, Paul, and a foolish deduction. That quotation is from old Caiaphas, the high priest, who used it only for political purposes to get the Jews out of trouble with the Roman authorities, (John 18:14). All he was asking for was a “political” death to keep Rome quiet.

Paul: What is that? It seemed to show the necessity for your death.

Jesus: Necessity? Caiaphas said “expedient,” a term very common in political intrigue, of which Caiaphas was a master. Paul, did you ever sit at my feet as once you sat at the feet of Gamaliel? (Acts 22:3). And why did you refuse to confer with those who had known me simply as Jesus of Nazareth? But why, of all things, did you boast that your knowledge of me came to you in some supernatural way (Gal. 1:12) “as one born out of due time” (an unfortunate phrase, Paul, which has only one meaning among the common folk).

Paul: I believed, and therefore have I spoken.

Jesus: A good thing to do, my Paul, but you do seem to have been in some doubt, because you swore by an oath (a practice I so strongly condemned) (Matt. 5:34), “Behold, before God, I lie not.” (Acts 1:20). An oath, Paul, does not make a true statement more true, or a false statement less false; it does not even strengthen a doubtful one.

Paul: I conferred with Peter. I stayed with Peter for a fortnight once in Jerusalem, and I met your brother James there.

Jesus: Now tell me, Paul, quite candidly, why you spent only two weeks with one of my disciples who knew all about me, and yet you went away to Arabia for three years in solitude and isolation.

Paul: I needed solitude to develop my theology.

Jesus: Solitude and isolation rather than the friendly company of men who were then actually engaged in collecting the materials for my biography

Paul: I see, Master, what you mean.

Jesus: Paul, as I said, this is no “Judgment Seat of Christ” (which, by the way, I never heard of till you invented the phrase), but tell me, was it because these men were just fishermen and carpenters and excisemen, men of no “standing,” that you ignored them?

Paul: I felt that I must speak with authority, not as the scribes.

Jesus: And to speak with what you called authority you ignored, even repudiated, the only real authorities on my life and teaching. And why could you ever imagine that I should choose you specially to the exclusion of those who suffered with me in my temptation? (Luke 22:28.)

Paul: It seems strange now. I was a Pharisee. I always felt I was specially chosen – “as one born out of – ”

Jesus: Do you know this curious fact, Paul, that when I chose the Twelve I did not include a Pharisee among them?

Paul: I have often wondered at those twelve men.

Jesus: So also did I. It was not easy choosing men, Paul. One of them was a traitor to the cause, a bad character as we say, but, bad though he was, he could repent, and that was a great quality

Paul: I always taught repentance and remission of sins through the precious blood –

Jesus: And another of them was a near-communist, who later wrote a small pamphlet (the Epistle of James.) I wonder if that will be read much in the churches. Nothing there about a “crucified savior” or a “Glorified Christ,” or about “Blood sacrifice for the remission of sins.”

Paul: I met him only once before I left for Arabia. He seemed rather outspoken and crude and more concerned about Justice in time than about eternal things.

Jesus: Paul, all things are eternal, especially Justice. What were you afraid of then, in these simple men of mine?

Paul: They were impetuous – (you would know Peter) – and when in trouble, incapable of intellectual defense of their position

Jesus: Well, Paul, you could never be accused of incapacity in that sense, but you must remember that when these same simple apostles were in trouble, your own former master Gamaliel shielded and defended them. (Acts 5:34-35.

Paul: I did not know. That must have been before my conversion.

Jesus: Speaking about conversion, my dear Paul, conversion, however sincere, has its dangers, especially when it is from one form of fanaticism to another. Before you met me on the Damascus Road, (as you say) you were a fanatic. The danger is that fanaticism is so easily transferred to a new belief.

Paul: I toiled and suffered; I was scourged and beaten. I bore in my body the marks of my Lord – all for the Gospel’s sake.

Jesus: Yes, my apostle, we both discovered that the greatest of all adventures is to get one new idea accepted by mankind. And we both discovered that martyrdom lies in the path of the pioneer. On that at least, we are agreed. But now we must rest awhile.

(To be continued)


COMMENT: The dogmas invented by Paul and crystallized to become set and firm in the very beginnings of Christianity need to be seen for what they are – clearly seen. This applies to worship at altars, a priesthood and church rites in general. If any of the dogmas and rites originated in the secret “strong meat” teaching of Jesus, they should turn up in the Huna code and symbols in which the secret teachings were recorded. If they do not, they can safely be discarded as garbled remains of still earlier religions – religions in which the Secret was lost and in which rites were used to try to take the place of some workable system not fully understood.



Original Sin & Kala Cleansing

Aug. 1, 1952





Dear Cigbo (Profit, if any): Well, Kat, what have you to say now? Do you still think the ‘spiriks’ were talking through their hats when they predicted severe quakes for California?” (Signed, Uncle A.)


CIGBO REPLIES: “Dear Uncle A, Since you call my attention to it, I got to admit there seemed some little bit of a comeup-pants here recently. But, I claim the same ‘out’ as the spirits do when THEY predict. They always say when nothing comes off (or maybe I better say comes on) that it is because over there the time elemink is not so good as ours, aka clocks not being so hot. Then they say, ‘But just you wait! It may not have come to pass three or two or even one year ago, like I said, cross my heart, it would, but the time business is to blame.’


“Well, I got a right (and a mighty good left, and even a leftand-wright in my hind paws) to use the same sequels. That Ecake I predicted would NOT come and would NOT shake California so it would slide into the see, STILL HASN’T COME. Remember, I wasn’t predicting about things in the FAST, and if there was any Ecake on or about the date of July 21st (4:52 A.M.) when I woke up and dived twenty feet (both front and hind, plus nose and tail) for the door, that is ALL IN THE PAST, and as us per dickers deal ONLY with the future, it doesn’t count. King’s X. Anyway, praises be, boss can’t blame anything that might have happened on me. The professors who have the last words on earth cakes, said the San Andreas Fault and the Garlock Fault took all the blame there was, and that lets ME out so I’m as pure and innocent of misdeeds as a Republican and Democracy all rolled into one. Anyway, WHY should I want to make an earth cake? I’m not a candied date for anything. I got more job now than I can handle about half of the time. Anyway, scuse please, and: Love from your very own bold, courageous and skairt, CIGBO hra.”


CORRECTION: On page 5 of Bulletin 80, the name of HRA Thela Newcomer was not spelled correctly (Not Thelia). On the same page, opposite the illustration of the triangle, I stated in a note that the reactive mind of L. Ron Hubbard could be considered a substitute for the Huna AUNIHIPILI. Mrs. Newcomer writes: “I don’t know how much Dianetics you have had time to read…  know in later works on Dianetics other aspects of mind are mentioned, maybe  not standing out as ideas as clearly as the reactive part – what you know as the Aunihipili, others speak of as the subconscious – but he brings in the analyzer and one thing or another claiming, as do other Dianetics writers, that the mind has different qualities, one now acting now, another again, – and when ‘fire’ is had the Aumakua comes out into the open with a bang, figuratively and literally quite often.” (Note: My apologies for comparing the reactive part of mind with anything in Huna.)


HRA MRS. KINGSLEY TARPEY, writing from London, reports a growing interest on the part of the younger medical doctors, in the possibilities of diagnosis with the Biometer and of direct healing, such as she uses so very well. Good!




Note: Many HRAs were impressed, just as I have been, with this excellent work which helps show what Paul added to the teachings of Jesus. It is undoubtedly important that we be able to separate the two teachings in our search for better understanding of the nature of the complex and the possible methods proposed for removing the “blockings” from the “path.” Part 2 of this reprint from PSYCHIC NEWS, viaHARBINGER OF LIGHT, follows.


Jesus: Now Paul, I think we should discuss what you called your own gospel and how you came by your beliefs as recorded in your writings. You say you acquired them “not from men, nor after men, neither were you taught; it all came by revelation of Jesus Christ.” (Galatians 1:11,12.) I have no recollection of that.

Paul: So also I told King Agrippa when I …

Jesus: Yes, I saw your account of that. It was lengthy and contained many details. It is now recorded in Luke’s story. (Acts 26: 12-18.)

Paul: Well I remember that great occasion. I was on trial – and how the King himself was impressed –

Jesus: Quite so, but your account of events to King Agrippa is much more elaborate and, if you will pardon me, more rhetorical than the earlier account of the same experience; in fact, the two accounts do not agree. They look like accounts of two different events.

Paul: I have not seen Luke’s earlier account of it.

Jesus: Well, Luke says that all that happened at your conversion was that you were instructed to “go into the city and it shall be told thee what thou must do.” (Acts 9:3-6.) Not a word about any direct revelation from Jesus Christ and not a whisper of any doctrinal scheme from me to you. The “vision” you saw was “a man, Ananias, coming to you.”(Verse 12.)

Paul: Doctrine? I was a great student of the Scriptures.

Jesus: What Scriptures? There were none except the Old Testament writings. Not a word had been written by me, or about me, at  that time.

Paul: Our Scriptures were the only Word from God we knew, and were sacred to us.

Jesus: Paul, I am eager to know one thing. Where did you get those amazing ideas of yours recorded in your letter to the Romans? I shall summarize them: (1) the fall of the whole human race by one single Sin of one single man, Adam; (2) the condemnation of the whole race by that one Sin; (3) my death as a sacrificial blood-offering

to restore the race to God’s favor; and (4) most amazing of all, your idea that man’s salvation depends on God’s election, and neither on man’s deeds, nor on man’s will – what you call Predestination.

Paul: I proved it from the Old Testament writings. I cited the case of Abraham and Hagar (Rom. 9:6), and I made certain deductions from the story about Rebecca (Rom. 9:10-13), also from the case of Esau. My deduction was: “God has mercy on anyone just as he pleases, and He makes anyone stubborn just as He pleases.” (Rom. 9:18.)

Jesus: That had not occurred to me; it is most ingenious. But Paul, did you ever hear anyone say or suggest that I in my lifetime had taught these things or given these astonishing interpretations?

Paul: No, my master, I had to rely on myself, with the books of Moses and the prophets, and while in Arabia I built up my systematic theology for the saints.

Jesus: And launched it on the world as your gospel And these are Your published ideas which have got a start of some years of mine which are only being read now. I fear it is your gospel, Paul, rather than mine that is believed now.

Paul: I would be sorry to think, Lord that the disciple should be before his master.

Jesus: Sorry? Did not you deliberately tell the Galatians that your gospel was final and that if any man or even an angel from heaven, teach differently they were obviously wrong? (Gal. 1:8-9; Luke 9:54-55.

Paul: No. I saw little of your friends and heard little of your teachings. The stories of your life had not been written in my lifetime.

Jesus: In your gospel, Paul, you make a great deal of the sacrificial value of my death for the sins of men.

Paul: It was the central point of my gospel, and fundamental.

Jesus: Did you not know that I never once referred to any such an idea? Sacrifice was an antiquated idea which I completely ignored. I desired Mercy and not sacrifice.

Paul: You died the death of the Cross – the ignominious death.

Jesus: But Paul, thousands of people died on crosses in my time under the Roman dictatorship of our people, and all for political causes.

Paul: Yes, Lord, but your death was different. I saw it in the light of my study of the old sacrifice as something different and as a culmination of the entire sacrificial system.

Jesus: So I have heard, but was there any single suggestion in all my plain speech, or in my simple parables to the simple, that only through the shedding of my blood could there be remission of sins?

Paul: I saw certain analogies and built up my system of Christian theology on that foundation. Believers must have something to believe and it must be logical, and it must be a system. The Old Testament writings showed that there was no remission of sins except  by shedding blood and I deduced –

Jesus: I know you did all that. But as the gospels, now coming out, will show, I came to teach a new way of life.

Paul: What, then, did you say?

Jesus: I simply said to the truly repentant: “Your sins are forgiven you; go, and sin no more.” “Thy faith hath made thee whole.” “Forgive and ye shall be forgiven.”

Paul: And no word of a mediator between God and Man? And no sacrifice according to our Law?

Jesus: No. No mediator and no sacrifice. I was tired of the pretensions of the priests and the high priests and chief priests,  that only they could approach God. “I desired Mercy and not sacrifice,” as the gentle Hosea did.

(To be continued.)


ORIGINAL SIN, or at least the sin for which Adam and Eve were cast out of the Garden, was that of eating the fruit if the sacred breadfruit tree, according to the Polynesian version of the story. This tree islulu, and the secondary meanings are (1) “to be possessed by a spirit,” and (2) “to be excessive in strength, as in violent anger.” There is also the meaning of “something stuck fast, as between the teeth in the case of food.” From these meanings, it is to be seen that the thing hardest to deal with in the list of fixation-sins or “missing of the mark” is obsession in some degree. This can be unsuspected by the individual who harbors these “eating companions,” sharing life force with them, and having them inject into the Aunihipili ideas which are foreign to those normally held.


THE SERPENT who tempted Eve was the symbol of such a spirit or devil, also the symbol of a fixation. A fixation, like the Serpent in the Garden, makes one think that wrong ideas are right, and that bad deeds are good. If a Aunihipili spirit lives in one’s aka or aura, it may force its emotions and moods on the victim. If it died as part of a man, from some disease or accident, it may cause illness by foisting all the symptoms onto the body of the living host.


THE GARDEN gives the Huna meanings which show that it was the place in which the contact with the Aumakua was to be made along the aka cord by the sending of the mana. The word for TREE is also one giving the root meanings of aka cord.


ONE CONCLUDES that Adam’s “missing of the mark” was caused by spirit obsession that prevented him from staying in the Garden – prevented him from making contact along the aka cord with the Aumakua. The failure or inability to make this contact is the basic disaster brought on by any form of sin-fixation-obsession.


TO SACRIFICE: This was not to shed blood – not to na kahuna who knew the Secret. The word is mohai, and it has the symbolic meaning of “breaking off or stopping acts” (sinful or acts caused by the presence of obsessing spirits or by fixations, we may guess), of “confessing to others or to another,” (which points to some form of recalling the fixations so that they can be confessed or described to another in the process of removing the fixations); of “breaking something” (to break open the store of hidden memories which form the fixations, or “to break open the secret of the obsession”) and “to put something in a special place” (the symbol of the opened aka path and the restoration of the ability to pray and place the thought-forms of the prayer in the aka of the Aumakua).


SACRIFICES WERE MADE ON AN ALTAR, not on the cross. Altar is ku`aha in the Polynesian. Ku is the back or spine and aha the aka cord to the Aumakua. The cord runs along the back bone or through its center and up through the top of the head, then on up to the Aumakua. The Hindus called this the “serpent fire” and it left the head at the “door of Brahm.” The thing offered as a sacrifice was mana – the gift given with love, not because of compulsion. The prayer that went with the gift of mana might ask for help in the finding and removal of the complex-sin-mistake-obsession.


ADAM AND EVE WERE DRIVEN FROM THE GARDEN, or, in Huna secret terms, were cut off from contact with God or the Aumakua as the representative of God, by having the aka cord blocked by the bad things suggested to them by the evil spirits they allowed to live with them. Outside the Garden “God cursed the ground” on which Adam had to grow his food. Curse is the first root the symbol of much mana and the second meaning (1) skin, and (2) a spirit or ghost. The curse was not so much from God as one due to the problem of having spirits taking mana from one to live on and to use to curse one with thoughts and emotions forced on one – evil thoughts, urges, moods, angers and illogical actions so closely resembling fixations that spirit interference and “cursing” might be taken one for the other in many cases. But spirit influence cannot, according to Huna, account for all the “missing of the mark.” Note this:




“Curse” symbolizes the spirit trouble. Thistles and thorns do not. Pua, root in pua`kala (thistle), means “a mentally deranged person,” but there is nothing in the root to indicate that a spirit causes this type of derangement. On the contrary, the root gives the symbol (in “to tie in bundles”) of the memory made up of clusters of thought-forms – the memory which has escaped the process of rationalization by the conscious Auhane mind when being made, and so becoming a “tangle” or complex. Powerful complexes cause mental derangements which may be too slight to bother or too great to cope with. This “thistle complex” is something to be “cleansed” away (root kala: to wash, baptize, restore to the light). The rootpuaa in the form of puaa has been given the additional meanings of – (1) “to flee, as a child from parent to avoid punishemnt,” (Which is an exact indication of what the Aunihipili does when it has a sense of guilt or feels that it is “bad” and fears to face the Aumakua across the aka cord), (2) “thin, like a spider’s web.” (This is the old symbol of the aka thread or cord – thin and small and invisible.) (3) “To regurgitate food, as a pigeon feeding its young.” (pua) (Which symbolizes the “forced remembrance of “forgotten” irrational memories which form the fixations, and which must be forced up from hiding into the focus of consciousness so that they can be examined, “re-thought” or rationalized, and changed from a harmful memory cluster to a harmless one? The root pu reinforces this important meaning. It means “to bring forth,” also “a gourd,” and the gourd is the symbol of a thought-form-cluster-fixation as it is full of “seeds” or thought-forms.


THORN translates: “to be angry,” to be filled with fear, to tremble, to shudder,” “to be cold, to shiver.” This set of Huna secondary meanings tells us, again, of the Aunihipili fearing and fleeing from the Aumakua contact.


It gives us the symbol of cold (ice, hail and snow) and of shivering, shaking and being filled with fear, as a result of the harboring of fixations. The full word for “thorn” is kaka`laio. Ka: “to curse” (a repeat on the open meaning when God cursed the ground), to “strike,” and to “bail water from a canoe,” the last two meanings symbolizing the making of contact with the Aumakua which is “cursed” or stopped, and the sending of mana, also stopped because of the “thorn” or complex – the “thorn in the side.” The root kalain the full word is the familiar one: “to cleanse.” Tie end root lai: “for lani, or heavens, a calm place, still water,” gives symbol meanings of three sorts for the Aumakua: its place, its condition and its mana. The root io: “true, real, not imaginary”; gives the condition of the corrected or kala-ed fixation, but in other meanings for this little root we have: “to be loaded down with bundles, (symbol of the burden of fixation thought-form-bundles) and “to flee away in fear” (a repeat on the puaa meaning discussed under the heading of the “thistles”).


THE BAPTISM OF FIRE is explained by Huna. The word for baptise and for “cleanse,” kala, but the root in “thorn,” kaka, which also means “to wash” as well as “to contact the Aumakua and give the flow of mana to it,” means “to cause or strike fire, as with flint and steel.”


FIRE COMES, THEREFORE, AS A RESULT OF THE CLEANSING which clears the blocked path of fixations and spirit interference. To light a fire or a torch or lamp, (hoo`a) is to light darkness, which is the basic or literal meaning of kala, “wash with water, cleanse, restore the light.” The symbol of “the baptism with water” stresses the use of mana and the work of getting rid of the sin-fixations after the making of amends and after giving up doing hurts to others. The symbol of “the baptism of fire” stresses the resulting restoration of contact along the aka cord with the Aumakua so that the “light” may again shine, as from fire.


“IN THE SWEAT OF YOUR FACE shall you eat your bread,” said God in the story of Genesis. “Sweat” is the Huna key word which gives the secret meaning in this place. It is hou to na kahuna, and it contains the open and symbol meanings which tell what must be done  as part of the work of removing the fixations. Let me list them:


“To thrust the hand into a hole or dark sack, to draw out” (the hidden fixation memories), “to search for something, as in the mind” (to try to remember the fixation memory).


“To repeat or do over and over again” (perhaps to recall the hidden fixation memory and live it over several times in order to rationalize it), “to be or to make something new” (this points to the changing of the old fixation memories to NEW and normal memories). (Note that repent comes from the root meaning of “to re-think.”)


“To pant, breathe hard.” Symbol of accumulating a mana surcharge, and using it. In this case the mana tied up in the fixation clusters may be released. Or, the mana might be used to cause the Aunihipili to give up the hidden memories or to cause spirits to let go of a victim – the middle mana of hypnotic or mesmeric suggestion, which na kahuna used at times very effectively on spirits. This suggestion is symbolized by the last set of meanings for hou: “to pierce, stab, run through the body,” symbolic of forcibly causing the Aunihipili to give up its hidden fixation memories so that they can be examined by the Auhane and rationalized.


“UNTIL YOU RETURN TO THE DUST from which you came,” said God to Adam. “Dust” is huna, also lepo. It is the symbol of the many tiny thought-forms which make up the memories of man – the normal and the fixation memories alike. To return (hoi) means a “vine” and so tells us that the return is to the Aumakua via the “vine”- aka-cord. To be able to make this return, one has to recall, remember, “return to” the fixation memories and drain them off. The good “dust” or memories are those of Huna, while the bad are those of le`po, in which the root po has the greatly significant meaning of “darkness.” One goes back to the “dark” fixations and kala-s them – brings them into the “light” or reason and normalcy. The dust of “darkness” was the dust of fixations and this was symbolized when God said to the Serpent (moo– symbol of fixation), “Dust shall you eat all the days of your life.” – A surprising meaning was included in the word for the serpent-fixation by na kahuna. It is “to dry out,” and it symbolizes the fact that the fixation is a memory, and that when the mana tied up by it is released, it then is robbed of its power and can be “re-thought” and corrected. Once the fixations are removed, the return to the Garden is automatic. “Garden” is ki`ha`pai. The roots mean: “to squirt or send water-mana to the Aumakua (ki), to accumulate mana surcharges ready to send the thought-form “seed-clusters” of the prayer itself. (ha), and clusters of fruit (or seeds), tied in bundles, pan.”) The way back to the garden seems to be through the reopened and unblocked path – and only through it.


“WERE NOT THE OLD TIME NA KAHUNA able to ‘cleanse’ themselves without the help of a second person?” asks HRA L.K. of Colorado in a recent letter. This raises a most important question. Undoubtedly, the young Polynesians, when beginning their training, were helped by the older na kahuna to get clear of any blockings of their paths.


Unfortunately, too little is known of this part of the training. The initiate na kahuna, however, were known to kala or cleanse themselves when needed, but all that I have gleaned of this process is that they brushed themselves over with ti leaves dipped in water in a ritual of self baptism, but whether they prayed or chanted or not, is not certain. The only kind of kahuna to use this self cleansing rite, so far as I know, was the kind able to use trained Aunihipili spirits to enforce the primitive justice of the Polynesians with the “death prayer.” The kahuna who did this police work transferred the blame to the individual who had lodged the complaint so that, if the one attacked by the spirits was not guilty and was safe from attack (because there was no guilt sense held by the Aunihipili) and the spirits returned to attack the sender – as they were trained to do – the kahuna would be safe and the false accuser attacked. (This danger to one accusing another prevented false accusations being made lightly.) As we HRAs can all be classed as beginners, it would seem probable that most of those of us who are heavily complexes will need the aid of another.





16. Change spelling of Lucieus to Lucien Beck. (he reports meeting several New York HRAs through the directory – all “fine people” to have in his group.)

30. Change Mr. to read Mrs. Dun H. Nelson.

New Names:

38. Mrs. A Cerminara, 2757 N. Oakland Ave., Milwaukee 11, Wis. Student of long experience.

39. Mr. Leon A. Higby, P.O. Box 157, Nevada City, Calif. He and Mrs. Higby are both good HRAs.

40. Thela Newcomer, R.D. 1, Williamsport, Pa. Much interested in Dianetics and variations of same.

41. Mrs. Claire N. Miller, 3835 Turner Ave., Fresno 2, Calif. Always calling attention to new ideas.

42. Arthur Crawford, 1000 West 40th St., Austin, Texas. HRA of long standing. Knows many angles.


Report: No trouble of any kind, but many new friends made and many ideas exchanged. I am delighted with the outcome, as are all who have written in to report. A last minute addition: Mich. Good HRA and “Bathometric.”


Special Request


44. Jno. A. Morrill, Box 194, Gonzales, Calif. Good student, who asks if there is any HRA in the San Francisco district who would lecture on “Psychic Healing” at the Gonzales Community Church on Sunday, August 31st. Please communicate. Expenses and a fee to the right person.

L.E. EEMAN, HRA of London, and one who’s many discoveries and writings on the materials of the psycho-religious field, has offered his very valuable help in our efforts and has sent as a gift two complete files of his books, with permission to quote from them. These books will be reviewed and studies made based on his findings and methods of getting at fixations and producing healings. His work long antedates Dianetics and his findings will be of the greatest value to us.


HUNA AT WORK. Dr. T.V.C., of Houston, Texas, writes that she read SSBM and began to try out the Huna methods described therein. Here are parts from three letters which have come in at different times reporting on results.


“I am working daily with Huna. The patients remark how much stronger the power comes through. They feel the heat and tingling all through them now. It is not uncommon for bone, ligament or muscle to pull into alignment as the power permeates the body. This I have seen in the short time I have been using Huna. What will a full year of use bring forth?


” … One outstanding thing is that now almost every patient speaks of a ‘peace of mind’ condition after the treatment. The relaxation seems much more complete .Only two cases have failed to respond and in both of these, the patient has seemed to put up a barrier and has warded off the treatment. Perhaps it was my fault as I seemed to draw back at the tone in their voices. I did not try to use Huna in treating them again.


“One case, a woman 35 years of age had been in and out of hospitals for the past 10 years. She had been sent home from the hospital to rest after having endured the pain of having two tubes in her right kidney and one tube in her bladder. The kidney continually bled. Upon reaching home she gained 9 pounds of fluid in the tissues in 24 hours. She was in worse condition than when she entered the hospital. She was brought to me two days after being sent home. I adjusted her very little and used Huna. The kidneys and bladder began to act after the first treatment and she lost the 9 pounds as quickly as she had gained it. After the second treatment all soreness left. She has not spent one day in bed since the first treatment. Three weeks later she developed eruptions on her face like she had had a number of years earlier, at which time she had been treated with X-rays, the treatment failing but leaving sores that penetrated to the bone and which left scars she still carries.


“She said to me, ‘Will you put on the heat? These sores are very painful.’ I did, and before she reached home the soreness had left, and next day the scales fell off and the skin underneath was healthy skin.


“On June 9th, 1952, a man, age 42, came to me for treatment after his medical doctor had advised immediate surgery. On the right side of his throat, between the clavicle and the lower part of the throat, was a tumor approximately three inches long and two inches in diameter, also two smaller tumors the size of birds’ eggs higher up on the throat. I treated with Huna. From the first treatment, one smaller tumor disappeared and the large one showed signs of shrinking. The tumors were hard to dent. On the fifth day the large tumor was soft and only one-third of its former size. Treatment continues daily.”


MANA LOSS AVOIDED. HRA F.P. of Los Angeles writes, “I am not having the same trouble of being ‘bled’ of mana after giving treatments. I now end every prayer action neatly. (I find that) ANYBODY’S prayers for anybody else are better and more effective than ones for oneself. In our group we arrange to trade prayers. I can feel it when someone is praying for me.”



HRA Inventors & Investigators

Aug. 15, 1952


Dr. Oscar Brunler


HRA Dr. OSCAR BRUNLER passed on, August 1st, at Santa Barbara, Calif. As was stated in the Bulletin some time ago, he suffered from radiation poisoning during two hours of work potentizing chemical fertilizers in solution for a friend – poisoning from which he was unable to recover. His body was cremated. On the Sunday following, a “Bon Voyage” party was held in the garden of the home in which he had spent his last weeks, there in Santa Barbara.


Dr. Brunler’s discoveries and inventions were many, making up an impressive list. His personal experiences and adventures covered a very large field. Of especial interest and benefit to the HRA has been his work in the measurement of the radiations of what he came to prefer to call the “soul,” and the classification of the radiation readings according to their levels and significations. With the great generosity which was one of his outstanding characteristics, he passed on to us and to his friends and lecture audiences, his findings, at the same time doing his best to present those findings against a background of psycho-religious philosophy which would aid in one’s understanding and ability to accept the very new and often surprising things which were offered.


Perhaps his greatest talent was his capacity for friendship. Those of us who knew him during his short time of residence in California will miss him very much. He was one of the best friends of HRA, and we can best honor his memory by closing ranks and pressing on with even greater determination to do what we can to make the best of the heritage of knowledge which he left to us and to the world.


OUR NEW BULLETIN PAPER, which comes into use with this issue and which will continue for several issues, is not intended as a permanent thing. Cigbo had the chance to tie up some discontinued paper stock which had been punched with two holes but which can be cut to our size. The holes come in the margin and will do no harm. They might even serve to bind the Bulletins’ run on this special paper. The savings on this paper will be used to buy some much desired books to go with the Tregear Dictionarywhich is still on the way from New Zealand, but which should arrive soon.


ROUND ROBIN MAGAZINE, issue of July-August, done in the inimitable manner of HRA Meade Layne in the interests of the BSRA, is off the mimeograph and makes unusually good reading. The six-page lead article by the editor on the Aurameter, etheric objects, thought-forms, teleportation and its possible use in projecting flying saucers – all most provocative of thought. A number of other excellent articles and departments include a fine report on a very odd experiment carried out by HRA Verne Cameron with the aid of his Aurameter and a strange skull from the collection of the famous lecturer, collector and student, Manley P. Hall. (“Kilner’s ‘Human Atmosphere’ – and an Unusual Experiment”) Single copies of ROUND ROBIN 50¢, but nice to add a dime for postage. Subscription for a year, including BSRA releases, $5. 3524 Adams Ave., San Diego 16, Calif.




(III) (Reprint from Psychic News and Harbinger of Light)


Paul: My Lord, I saw you in my system as the “High Priest Forever,” and gave you that place of honor. I placed you “sitting at the right hand of God.” I gave you every honor.

Jesus: Well I know where you have placed me, Paul, but where did you get these highly aristocratic and priestly ideas about me? Not from me, not from my words or works, and I am sure none who ever knew me in the flesh and in my simple garments, would ever associate me with all the flummery gathered round the old priestcraft. The official dress alone would disgust anyone who lived as simply as I did.

Paul: I know you lived a simple life, but –

Jesus: Very simple both in life and belief. It was my protest against the elaborate pretence of temple and synagogue. How I hated the weary procession of beasts trailing along to the slaughter-house and, still more so, the resplendent solemnity of the priests in attendance who stage-managed the ancient pantomime.

Paul: But it was the ancient religion of our fathers.

Jesus: It certainly was. I hated it so I could not speak of its beastly ritual and just ignored it. That was why the priests were so angry at my teaching. They did not understand a religion for  the market place and the home. They had always to be “performing” in  their temples and in the slaughter-house.

Paul: How strange! I saw the OLD fit into the NEW, just like a dove-tail. The one seemed to fulfil the other. You, my Lord, were the final fulfilment of all our religion.

Jesus: The religion I began to do and teach, Paul, was not reformed Judaism. It was a new way of life. Paul, between ourselves, your theorizing with your old scriptures about sacrifice, and your conclusion, “We are justified by His blood” – meaning mine – (Rom. 5:9), was most ingenious. Then you turn around to simple men, Gentiles, and men who never knew or heard of our ancient and peculiar rites, and you say that only those who can bring themselves to believe – all that – are saved. I never taught that.

Paul: I thought –

Jesus: Don’t you see, Paul, that before any man can understand YOUR gospel, which you call Christianity, he must first study and then accept ancient Judaism with all its ritual of bloody sacrifices? Is that the proper approach to ME?Paul: It seemed very logical at the time when I wrote to the Saints at Rome. They accepted it.

Jesus: I was never in Rome. But, Paul, what will happen to my simple gospel if future generations should prefer yours and build churches around it to perpetuate that – forgive me, Paul – that logical lunacy

Paul: I did my best.

Jesus: Paul, a man’s best, if his vision is wrong, is sometimes his worst. But I shall always be grateful to you for that other writing of yours, much of it so different from your polemics, but especially your poem in praise of Love. (1 Cor. 13.) For one brief hour you were inspired by all I ever believed or felt. My dear Paul, I have that poem in my memory, every word.

Paul: My master, I wrote that far removed from the scene of the Jewish temples and the

priests. It was done in my beloved Ephesus. I am glad you like it.

Jesus: Paul, that will live when all your other works are forgotten. It is the whole of the LAW and the GOSPEL.

Paul: Lord, did you never write? Had you no craving for authorship?

Jesus: No craving for authorship in that sense. Had I lived longer – and how I wished for that – I might possibly have collected my sayings and my simple stories, like the one about the Good Samaritan, and the Prodigal Son, and others. Oh, I remember, I did write once, but only on sand. (John 8:6.

Paul: On sand? – what? – why?

Jesus: It was a secret. For a brief moment it was seen and read by only one poor, simple girl. Paul, it is the FATE OF ALL WRITING TO BE WRITTEN ON SAND. There is NO FINALITY WITH TRUTH. Truth marches on.

Paul: My master, one day you must tell me what you taught and I may, if you will, ask of you questions, as once I did of my master Gamaliel.

Jesus: Yes, we shall do that. But I warn you, Paul, my gospel was not a theology except in its simplest form, and it never was a system, and it never was a body of doctrine. It was just about people. Always about people.

Paul: My master, might we not talk today of your views rather than of mine?

Jesus: As you will, Paul; then you must question me and I shall answer as best I can.

Paul: Well, then, what about your miraculous birth by the Virgin Mary and the Holy


Jesus: I know nothing of that. None of us can know anything of our birth, Paul, except what we are told.

Paul: And what were you told?

Jesus: No child is ever given details. I was told nothing.

Paul: Not even when you grew up and became “a son of the Law?”

Jesus: It would have been too late then, Paul; these miracle stories are for the very young. Mothers in all lands tell fairy stories about birth to their children to satisfy a too early curiosity.

Paul: But, my master, you must believe your mother Mary was a Virgin.

Jesus: Surely. My mother Mary would be a virgin when she met her man Joseph, but of the Holy Ghost – well, Paul – I am like your friends in Ephesus (at a much later date) who had not heard of it. (Acts 19:2.)

Paul: Do you suggest – ?

Jesus: I suggest nothing. I do not know. I never once spoke of my birth – few people do – and in my lifetime those who knew me well – even those who are NOW writing about me – never spoke of it as anything worthy of special comment. Not once.

Paul: But – your miracles?

Jesus: You mean my powers of healing? No one ever associated any power of mine with my birth. They did not say: “Nothing amazing in that, considering his miracle-birth.” Not once. They just said: “Is this not the carpenter’s son whose brothers and sisters are here?” There was no mystery in the minds of my generation in regard to my birth.

Paul: But your own biographers, my master –

Jesus: I know biographers. When their subject – always famous or notorious – died, the biographer always found something astonishing in his immediate ancestry, especially in the mother – a pretty sentiment, my Paul, and a natural one. All the world loves a mother! And –

Paul: But, my master, the story has caught the world’s imagination. They now have a day in honor of the “Babe of Bethlehem.” It is the Holy Mystery.

Jesus: And all the world loves a new-born! The Gentiles will rejoice; they always liked mysteries. They loved to make their great ones greater still – both in life and in death. At birth they were wonderful; after death they became dieties. My answer to your question,

Paul, is – I DO NOT KNOW!

Paul: You refer to after death. What, then, of the Future Life? How did you deal with that? I had much to say to the Saints about the Kingdom-to-come.

Jesus: So I have heard. Now that is a question I can answer and did answer in my lifetime. One day when my disciples were showing me over the Temple buildings, they asked that very question, and I replied: “Day and date no man knows. You don’t know; I don’t know; even the angels in heaven don’t know. God alone knows.” (Matt. 24:36.) And to take them out of their dream I added, “Wake up! Keep the day’s work going, and because you don’t know – Watch!” (Matt. 25:13.)

Paul: You didn’t know? I thought you knew all things.

Jesus: No, there were  some things I did know that I did not tell – to the people who asked me.

Paul: Were you not the Great Teacher?

Jesus: It was because I was a teacher, and knew my pupils, that I often reserved my opinions.

Paul: You didn’t know! That would be on account of your “Kenosis,” my master?

Jesus: My what? Oh, yes, you mean that theory you gave to the Philippians? (Phil. 2:7.)

Paul: Yes. How, though you were equal with God from the beginning, you “emptied yourself” of your Glory and became a man of no reputation

Jesus: My glory, Paul, such as it was, was to be a Man, and I fear I did not have a considerable “reputation.” I have studied that part of your letter to the Philippians with care. I quite approve of verse 5, but the glorification that follows – to verse 11 – I confess made me think of that remark of Festus to you, my Paul. (Acts 21:24.)

Paul: I was never done placing you on a high pinnacle, my master

Jesus: So it would seem. Luke tells of another who did that. (Luke 4:9.) No, Paul, I must tell you frankly I do not understand your theory of the – the Kenosis, nor your argument. I first “empty myself” and yet I retain “the fullness of the God-head,” (Col. 2:9) and am credited with omnipotence. I make another prophesy, Paul. This “mystery” of yours – and it is also a mystery to me – will keep the priests and pundits busy for the next twenty centuries to come. Many ecclesiastical honors will be won in the contest. (The end.)


* Note: “Kenosis” comes from the Greek word used by Paul. It means “emptying.” In the “Word Book” at the back of the King James version “International Series” Bible on my desk, “Kenosis” is given and a special article is cited under the discussion heading of THE INSPIRATION OF THE BIBLE. A careful reading of this section of the explanations of how the modern Bible and modern dogmas came to have their present form, is most enlightening and will aid greatly in the task of deciding what was taught by Jesus and what was added later in the way of dogmatic beliefs and rites. The lack of a full knowledge of Huna at the later times may be responsible for the tangle.




HRA GEORGE WALLACE, Box 158, Beaumont, Calif., who invented the “ZNO” form of horizontal spring-wire pendulum, described in earlier Bulletins, tells me he is hard at work on a “bug chaser” for the “bugs” in humans, getting most of the plans for the new instrument from s spirit. This spirit materialized in a seance and George says he was struck dumb for days by the magnificence of the “teacher” and his costume.


George also has been trying a form of telepathic control over friends with whom he has experimented. It goes like this: The friend stands holding a ZNO in front of himself, point toward a chart. On his head he wears a metal band with a loop or point sticking up, or two points, or just a wire coil. This is to pick up the telepathic radiations, and/or magnetic radiations directed by George to him. George stands behind him, holding up behind his head a horse shoe magnet & “sends” directions to the effect that [the] friend will cause the point of the ZNO to trace clockwise or counter-clockwise or up and down or sidewise lines on the chart. If the south pole of the magnet is held in the hand of George, the friend’s ZNO will move in one direction, while if the north pole is the one held in the hand of George, the ZNO will reverse its motion. George says, “I have also found that changing the poles of the magnet (relative to the position of the receiver) effects receptive ability of the receiver. It is also possible to affect the sender. Results seem to be obtained quicker if the receiver wears an iron wire antenna, and if he is not insulated from the ground by rubber shoes.” It is also said to be a help if the receiver is grounded with a wire to a water or gas pipe in the room, the end of the wire being held in the free hand. George warns that these experiments should not be carried out for longer than a few minutes at a time as they may cause headache etc. if overdone. Here are some of the drawings sent to show what is meant.

While this seems a rather simple experiment, it bears on a very old question concerning the nature of magnetism and its relation to the human aura, to human nervous reactions and to the left and right hand polarity. One is made to wonder what part the magnet plays in the experiment, why the antenna betters the results, and what thought has to do with picking up and directing magnetism as a part of the silent telepathic command to cause the ZNO to move this way or that. (ZNOs are available from George. Former price was $3.)


KILNER SCREEN TYPE SPECTACLES are being made up on order for his friends and for any HRA, by HRA Joseph H. Lukovich, 334 Phoenix St., McKees Rocks, Penn. He has for some time been experimenting to get the right tint of glass to duplicate the effect obtained some years ago by Dr. Kilner in England, in which the tint seemed to cause the eyes to become sensitive to the radiations thrown off by the human aura.


Dr. Kilner tested many colors and settled on that produced by a solution of dicyanin dye. One first looked through the screen in ordinary daylight, then turned the eyes on a naked man standing in dim light against a dark background. Not all people could learn in this way to see the aura, but many succeeded. There were three distinct radiations, all supposed to lie in the ultraviolet end of the spectrum – none of them ordinarily to be seen by the eye and none picked up by cameras. The first layer was dark and colorless, extending from the body about an inch at most, but often shrinking to a quarter of an inch. The second layer extended another three inches, while the third reached almost a foot in depth.


Negative charges from a Wilmhurst machine caused the aura to vanish. It was also sensitive to the influence of magnets, chemicals and vapors. Under hypnosis, the brilliance of the aura dulled. In a similar manner its size and colors were changed by illness. In mental illness, the size of the aura grew progressively less and the outline of it was irregular and dim. At the approach of death, the aura shrinks, and at death becomes lacking entirely. He confirmed to a degree the findings of still earlier investigators who depended largely on the psychic vision of mediums to enable them to study the aura under various conditions. Much work remains to be done in this field even today.


Like all pendulum measurements, there is a certain psychic element involved and the operator must have some psychic ability in order to see the aura through the Kilner type screen. This limitation also applies to the use of the Aurameter and the Biometer, to say nothing of all the “radionics” and “electronics” instruments which depend upon the “rubbing plate” or other method of putting the psychic ability of the operator into action as the vital part of a reading. Science, of course, refuses to sanction all such methods of measurement, and even for those of us who are convinced of the verity of psychic measurement, there will be few who do not admit that readings tend to vary from one reader to the next according to his ability and training in the matter of the agreed-upon unit of measurement – the “convention” set up with the Aunihipili.


I have not seen or tested the “Auraspecs,” as HRA Lukovich has named them, but HRAs George and Helen Sandwith, who were presented with a pair (as well as with two Cameron Aurameters) for use in their testing in the South Seas, and later on Easter Island, report that both of them have been able to train themselves to see auras fairly well around things and people. They were especially interested in finding that the Aurameter would give an accurate check on the size and shape of aura  coming from people or from the ikons they have with them or from the small potentized oil painting made for healing purposes by HRA Mrs. Kingsley Tarpey of London. They are looking forward with much enthusiasm to tests of images and other objects which they may encounter on their travels and in Easter Island. (The Auraspecs can be had for about $16.50, I am told.)




So asks a thoughtful HRA, H.L. Zipf, of 1311 S.W. 4th Ave., Ft. Lauderdale, Fla., who would like to hear from any HRA who has ideas on this subject. He has a fine background of Dianetics and has had many hours of “running.” He writes: “Raised as an only child, and looking back now after the experience gained in being audited, I realize that the thrills of fears hit the solar plexus, giving that clutching sensation and producing morbid feelings. Gradually, during the years, the subconscious learns to enjoy these feelings and does not wish to release them. Young children who grow up without advanced guidance will develop these fright and fear complexes which later appear and reach the point at which they produce morbid states which may make them neurotic.


“To try to ‘run’ these out in Dianetics might require several thousand hours, and then in six months or so would float to the top.


“No single fear or fright seems to produce these complex units, but they build up by combination through the years. (They cause a reaction something like that caused by a habit forming narcotic.) That is why the soap operas and thrillers on radio and TV have such tremendous followings. Thousands of women love the clutch of fear that arrives several times during the course of each program. It would appear that the subconscious finds it much easier to produce these morbid sensations than it does thoughts of love (or of quiet service – constructive thoughts), and so the morbid reactions become more habitual.


“That is why a Hitler develops an entire nation, starting with cheap thrills and sinking lower and lower to the slave camps and brutal thinking and killing as the subconscious demands more and larger thrills. To minds having no definite programs, any sensation is better than the dullness of normal life without the thrills.”


COMMENT: As HRA Zipf pointed out in his letter to me, there seems little or nothing written in the books about this strange quirk of humans that makes them enjoy the thrill of danger, especially if it can be enjoyed in complete safety. One first thinks of the possibility of some atavistic instinct inherited from those distant ancestors who faced danger bravely and lived to enjoy the thrill and plaudits of their tribal fellows. There is a savage joy in knowing that one has faced up to danger, and a savage triumph in having avoided being overcome by either the threat of natural forces or of an enemy. The actual memory of a very narrow escape, on the other hand, is not at all a happy thing to recall and one shudders away from it. The thing called “escape mechanism” in psychology, may well be what is behind the thrill of vicariously experienced dangers, and such escapes from reality belong in the day dream classification as well. Mr. Zipf, in making the discovery that the thrills and their escapes add up to harmful complexes which cause stumbling blocks in the way of the Dianetic “pre-clear,” is perhaps far more important than any of us realize at the moment. The point well deserves thought, experiments and correspondence to add to the scant information which we have and which bears on the subject. The ghost or goblin stories and scares of early childhood may have marked many of us. Also, we may have been equally marked by nightmares long since forgotten.


THOSE WHO LOVE TO SCARE OTHERS should also have their classification and day in court. To scare the living daylights out of the other fellow is great fun for those who are very young and who can shout “BOO!” from behind the door, or for those thoughtless elders who have never grown into the full estate of Overstreet’s MATURE MIND. The really mature pause with thoughtful care to weigh for their scarees the source of the scare material, the past success or failure scores of the predicting spirits, individuals or Biblical prophets, and to produce at least passable reasons for their own conclusions that the scare predictions are .01%, 2%, 10% or 99% valid. It is hardly a sign of the thoughtful, experienced, mature and entirely honest man just to jump out from behind the door and shout “BOO!” Moreover, it will be observed that the child who does this is often so overcome by his own scare that he may come scrambling in terror from his hiding place under the bed in the dark room after he has sent little sister running and screaming for light and safety. One who is himself in a fine state of funk over the predictions he has accepted and is passing on to others, may escape the suspicion of dishonesty, but may still be adding ammunition to the pile used by those who take potshots at us all as “crackpots” and entirely beyond the protection of sacred Science.


Ever since the Prophet Daniel sounded off, and since John gave out with his “vision” on the Isle of Patmos, the preachers have been able to scare dozens of sheep into their congregations under the threats of the “sacred writs,” and under the promise that the ones who attended church faithfully and gave proper support would be “caught up into the air” when the rest of those – all lacking the proper credentials of the specified cult – were blasted into eternal darkness forever (plus a day for good measure). “Scare Heads” are the constant, legitimate, and accepted means of selling us our daily paper or our favorite radio commentator. We are treated to the fine privilege of sharing vicariously the dangers, thrills and deaths of those unfortunate enough to make headlines, all because that is what we will most readily pay money for


THE INEVITABLE CONCLUSION is that we like to be scared. And that stresses the question of whether or not that is good for us, psychically, spiritually or morally – or whether the continuous diet of scares makes for a more progressive world of men and women, for deeper and clearer thinking and more constructive planning for the world good. One thing seems to stand out clearly, and that is the fact that it adds nothing to human dignity either to scare or be scare


IN OUR TMHG PRAYER PERIODS we picture the world at peace; we picture it as a safe world, a prosperous world and a happy place in which men can dwell. This is constructive. It is adult. It is an action of maturity and sanity and of progressive planning and thinking. We all agree that prayer without faith is of no possible use, no matter after what fashion we pray. We are told by one of the great teachers that a little faith can move a mountain, and that a little faith is like a little yeast which can leaven a whole lump of dough. Perhaps a few of us will be enough to overbalance the mass of fearful ones who expect and picture world disaster. The predictions made by spirits and self-appointed prophets have come true about once in a blue moon. They are NOT worthy of general acceptance if for no other reason. Or am I wrong?




Methods of Salvation

September 1, 1952





[This] would be a workable way by which men could be saved from all the things which afflict them in the course of life. Illness, helplessness caused by illness, accident or age or even that caused by being born defective mentally or physically, the burden of unhappiness caused by broken hopes, failures in accomplishing aims or ambitions, lack of love, understanding, sympathy or an outlet for natural creative urges, troubles caused by the deeds or the failures of loved ones, of others, of one’s nation or of the races of the earth, failure to be able to live normally on the level of the body, mind or Aumakua – salvation from all these things – a salvation that would allow a man to live normally and happily, safely and sanely, and to progress in evolutionary growth toward whatever is intended that he eventually become.


Science offers the idea that man evolves as a mass, not as an individual. You and I cannot be saved from the ills of life, but, through evolution, mankind may at last learn to live in an ideal way and in complete control of environment and social conditions. At present, there is no reward for efforts to better the conditions of living in any future existence. This is the doctrine of “now or never.”


The KARMA-REINCARNATION offer of salvation from worldly ills is one in which, if the individual does not do certain things, he must suffer blindly through almost countless incarnations, wearing out or paying off the karmic debts of past lives even while creating more unpleasant karma in the process. This endless living and suffering, however, can be avoided. The plan of salvation is to live so that no bad deed is done, and also that one eventually becomes entirely without desire for anything of any nature, even the desire to attain the escape from having to live. All that was promised was extinction as an individual having awareness of oneself. One passed back to formlessness and gave up individuality as a drop of water returns to the sea. The philosophy offered no satisfactory reason for passing the drop of water through the endless cycle before returning to the sea from which it came except that in some vague way the sea itself profited by the adventure and life cycle and sufferings of the drops of water separated from it. The way of salvation under this system did not lead to normal, happy and progressive living for the individual, the family or the tribe. It is self-evident that something is lacking.


The HEAVEN OR HELL offer made by the less developed religionists of various races, was not an escape from the ills of life here, but hereafter in some heaven or happy hunting ground or realm of spirit life. One gained what help one could for present ills by praying, but one earned the salvation of the afterlife by proper conduct. Failure to live properly, according to the ideals of the time and place, resulted in failure to attain the happy condition after physical death. This plan offered normal and kindly living as a means of salvation at the end of one life.


The ANCIENT HUNA offer and innovation, the origin of which is lost in the dim past, may be considered as something inclusive of all the other offers or systems through which salvation here and hereafter may be obtained by the individual. Huna taught evolution of each of the three human selves individually and progressively and in association with other selves to make the man. The Aunihipili came up from the animal level and evolved to be a Auhane and then a Aumakua. After that it was thought possible that it kept on evolving, but by a process of uniting to produce ever larger, wiser and more powerful group unit. Life was not looked upon as a torture and a thing to be escaped from at all costs and with all possible speed, even at the expense of giving up all normal life activities and pleasures and aims.


The carry-over of karma from the past life, by any or all of the three selves of the man, was not dependent on records kept by Lords of Karma and Laws of Karma enforced by them. The na kahuna had no word for “karma” as used in the Indian sense. The idea was replaced by the belief that the sin-fixation-tangles, which included our attachment to “eating companions” or semi-obsessing spirits or aka shells of our past selves in past lives, cause us to think incorrectly and therefore, to act incorrectly – prevent us from living normally and happily.


THE AKA SHELL idea has been retained and described better in India than in Polynesia. In Theosophy we find it as the “astral shell” of this or that dead thing, be it a thought or a person. It is considered to be something, however, which can be re-animated by contact with the living, and which can then influence them to good or bad deeds or thoughts. The Huna concept is that all things are first created as aka forms or structures by a creative act of consciousness on an appropriate level, be it that of the Aunihipili, Auhane or Aumakua. The exact mechanism involved at this point is still not fully understood. We do not know whether the na kahuna believed that the aka bodies of the three selves are brought along to encase the baby body by degrees from birth to adolescence, or whether new aka bodies are formed and the old ones left as more or less permanent molds floating about, but connected by aka threads to the new body. Two things might be possible. We might be reborn into the same aka body or, as seems more probable, there might be an attraction to the new body of the old aka shells.


In either case we must look for some way in which the na kahuna accounted for the fact that memories – which must also reside in aka bodies awaiting the addition of mana to revive them – are often carried over from past lives and often play a part in our lives under the disguise of fixation-complex-obsession-sins. Old emotions, fears, hopes and talents seem to be carried along. (See the book, Perceptive Healingby Dr. R. Connell and Geraldine Cummins in which they found many fixations due to events in past lives of patients and were able to heal them by removing or rationalizing the fixation-emotion carry-overs.)


We attract aka shells with their memories and revitalize them with mana so that they again function in some way. We attract them only because like attracts like and we respond to the suggestions and emotions in the old memories for no other reason than that we have not yet evolved past that kind of action and reaction. Failure to respond draws the mana out of the shell and renders it dead again. (Thanks to new HRA Dave Dobbs of the Fairhope, Ala., group which has developed its own brand of Dianetics. Mr. Dobbs writes that in the work he has been doing and watching others do, there is a very real danger of attracting entities to the one being treated if the entities and the preclear are in “agreement” or have leanings in the same direction in the matter of actions and reactions.) The “split personalities” and obsessing spirits may be our own aka from the past, it would seem, or we may attract others to us through “agreement” or likeness of traits. If our old shells should contain a preponderance of good impulses and memories which stir our emotions, we might reap good “karma” in a manner of speaking, from them. If, on the other hand, the shells contained memories of evil, they might well be the “tempters” and “devils” who belong in the “sin-fixation-obsession” classification of Huna as we find it in Polynesia and in both parts of the Bible.


THE WAY OF SALVATION OF HUNA, as we unearth it from the words used by the na kahuna and in what we can learn of their practices and beliefs, is now being made much clearer and more definite by a study of the Huna hidden in codes and symbols in both the Old and New Testaments. Here seems to lie the GREAT DISCOVERY – a practical way and a fairly easy way to obtain all the salvation that is possible. The method can be traced through the maze of words and meanings which still cover the ancient “Secret,” only if we keep constantly in mind the fact that anything which seems to suggest a departure from the good or the normal in living can be nothing other than a blind lead and false clue.


At this point in our HRA research I feel sure that there has been no mistake as to the basic points. These are, (1) make amends for past hurts done others, (2) change the attitude held toward life and live the hurtless and helpful life.


But, in order to bring ourselves to live the good, normal and helpful life, it is necessary that we become masters of ourselves, our moods, emotions, urges and impulses – all those things which come from the fixation-obsession-sin sources and causes. The heart of the great secret of salvation lies right here. The reason we fail dismally – and have so failed for so many centuries – is that the secret of the necessity of removing the fixations has been lost under an increasing accumulation of dogmas. The method of removing the fixations has been lost in the same way.


After making amends in kind or in general and impersonal good deeds, contact must be made with the Aumakua along the aka cord, and mana must be given to it with the request that the fixation obsession-sin units be removed from us. If the fixations block the aka cord “path” and contact cannot be made with the Aumakua, the help of someone who has an open contact is necessary in order that contact can be established for one, mana sent and the prayer-picture presented to ask to have the “stumbling blocks” moved and the crooked path made straight or opened. As the fixations are removed, the task of living the good and helpful and normal life becomes increasingly easy – not before.


The cleansing may take some time. It will need repeating on a smaller scale at frequent intervals to retain the cleansed condition of normalcy and to allow the Aumukua to have its proper part in living the life day by day. There is no demand for asceticism, seclusion, celibacy, or the giving up of all desire and ambition. (If there is fasting and “giving until it hurts” in coin or service, this should be for the purpose of impressing the Aunihipili that complete amends have been made for past hurts done others.)




[This] was one of those amazing and inexplicable contradictions which gives us the picture of initiates who knew and used and greatly valued a system of knowledge, and which they desired above all else to see known and put to use by all men, but which they were impelled for some strange and all pervading reason to keep secret and hide under a mass of misleading information, outer forms, rituals and entirely useless dogmas. The initiate prophets constantly stormed and threatened in their efforts to force the early Jews to conform to the outer beliefs and rites, but undoubtedly reserved the inner Secret for the small number of initiates. The same must be said of Jesus, even though he instructed his initiate disciples to go out and preach his teachings to all the world. For the present we can only leave this strange anomaly to wait while we work to bring to light the “pearls of great price” which were so valued and so hidden lest they be cast at random before whatever grade of human being the term “swine” may have indicated at that early day.


Note: “swine” was puaa in the language of na kahuna – a language that they must all have known to some extent. This word, as with so many used to reveal and at the same time to conceal by na kahuna, has alternate meanings that unmistakably point to the fixation-obsessions which must be removed. The meanings of “fine and thin like a spider’s web” give the symbol of the tangle of aka threads which bind together the un-rationalized memories which are fixations. “To flee, as a child from its parents, to avoid punishment” is so direct a pointer toward the conduct of the Aunihipili when harboring a guilt complex, that the next meaning, “an unclean bird,” (check unclean animal or swine), can be accepted in its Huna symbol meaning of an evil spirit. All spirits were “birds,” good or bad according to their nature. Next we recall that the evil spirits which were cast out of the madman by Jesus were allowed to enter a herd of swine, which herd then rushed into the sea – large mana supply – and all were destroyed. We may ask if this indicates that all fixations or evil spirits in the madman were destroyed utterly or simply transferred to some more suitable hosts? Could it be that the pearls of Huna were considered too sacred to reveal to those badly laden with evil spirit fixations? This could hardly be. The madman was healed. Perhaps it is the man who has had his fixations and evil spirits removed who is to be allowed to see the pearls when cleansed and made ready – not before.


Further note: One can hardly escape the startling conclusion that the parable of the pearls and the story of the evil spirits and the swine may, in combination as given above, contain the actual reason for the long-preserved secrecy in which Huna truths were held. It is evident that the person most bedeviled by his fixation-obsessions is the most incapable of receiving the pearls. He wants very much to be let alone – allowed to continue as he now is. It may well be that only the individuals who have evolved sufficiently to glimpse the better life and reach out, willing and ready to try to grasp it, can be given the pearls. And still, it would seem from the accounts in question that some could be healed of at least the obsessions, whether they tried to resist or not, and then they may have become worthy candidates for further teaching, cleansing and ministrations.


Then, as Dr. Brunler demonstrated by the Biometric pattern tests of many criminals, there may be “devils” or men who are naturally or predominantly wicked and bad – with or without benefit of fixations or obsessions – for whom little or nothing can be done even should they, by some long chance, come to desire to reform and swing over completely from destructiveness to constructiveness.




[Proving these facts] by constant references to the prophecies of the Old Testament has appeared to many students as a possible effort on the part of the writers of the New Testament to convince the Jews of the verity of the claims made by and for Jesus. When we see that this was, primarily, a hooking up of the Old Testament Huna passages with the Huna that was being lived out by Jesus years later, the matter is seen in a very different light.


Knowing Huna, and the things the symbols and codes stood for, it now becomes possible to begin the work of sorting the genuine teachings out from the spurious ones which not only changed the outer meanings but added false dogmas. Paul, who never knew Jesus, was largely responsible for the modern version of the dogmas surrounding the point upon which most of the reactionary churches rest their teachings concerning the blood atonement of Jesus, by his death on the cross, for the sins of all who would accept the belief in the atonement.


We have seen Paul’s position in this matter described in the conclusions of one missionary Bible student, as given serially in the HRA Bulletins Nos. 82, 83 and 84, and are now ready to look into the central dogma or truth of Christianity from the point of view of Huna. The question can now be put rather simply and directly.


WERE THE EXTERNAL FACTS OF THE DEATH OF JESUS THE WHOLE OF THE TRUTH? Or were these facts the outer dogmas which covered the real truth which lay in hidden Huna elements? Could it be literally possible that the shedding of the blood of Jesus could pay the debt owed to God by humanity because of their sins? If this shedding of blood was symbolic and not a literal and factual thing, then what was the nature of the hidden fact which was symbolized?


First let us see what Paul taught. Later we will examine in the light of Huna what Jesus was reported to have said by the writers of the Four Gospels – supposedly all having been initiated or given the “strong meat” truths reserved for certain ones by Jesus.


Paul elaborated his doctrines in Romans (See Chapters 5 and 6), teaching that because Adam sinned, his sin was shared by all mankind. But the death of Jesus brought about justification “by his blood” for all who would accept that atonement or redemption.


In Hebrews 9:12-28 (said in the account to have been written by Paul, but the authenticity of authorship questioned by many modern students) the doctrine is advanced that the covenant of the Old Testament had “decayed” and was no longer in force. This covenant was supposedly an agreement between God and the followers of Moses, to the effect that if men did certain things in a certain way, God would do certain things for them, especially would sins be forgiven if blood sacrifices were made and rituals observed. Paul argued that the blood shed by Jesus served the same purpose as the blood of the sacrificed animals. In verse 22 we read: “And almost all things are by law purged with blood; and without shedding of blood is no remission.” Jesus is then described as a high priest, not entering the holy place once a year with the blood of others but, “now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.” A new note was stressed in that the word “covenant” was replaced by “testament.”


Going back to verse 16, we read: “For where a testament is, there must also of necessity be the death of the testator.” This argument is followed by telling how Moses had sprinkled the blood of calves and goats “with water, and scarlet wool, and hyssop” over the book and all the people, saying, “This is the blood of the testament which God hath enjoined unto you.” In the Old Testament, Exodus 24:7-8, Moses is made to say, “Behold the blood of the covenant which the Lord hath made with you concerning all these words.”


This presents accurately enough the modern churchly dogma of the old and of the conservative churches. That it is the outer covering of a deeper truth hidden in symbols is to be seen when we examine the idea of the blood sacrifice in terms of Huna and consider the words attributed to Jesus in the Four Gospels which give accounts of the rite of the Last Supper or Communion – which later, survived as the Mass, in which the dogma is that the bread and wine are changed to the actual flesh and blood of Jesus and are offered as a fresh sacrificial act of atonement, or as a reenactment of the original rite which, it must be remembered, was not an actual shedding of blood but a symbolic act.




 was foretold by Jeremiah, who says (31:9 & 31): ” … I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble, for I am a father to Israel.” (Note the Huna symbols of mana in the waters, of the aka cord leading to the Aumukua in the “Straight way,” and of the sin-fixation-obsession in the “stumbling blocks” which the “father” or Aumukua is promising that he will remove.) “And their soul shall be as a watered garden; and they shall not sorrow any more at all.” (31:) “Behold, the days come sayeth the Lord, that I will make a new covenant with the house of Israel, and the house of Judah (33:) I will put my law in their inward parts, and will write it in their hearts for they shall all know me, from the least of them to the greatest of them for I will forgive their iniquity and will remember their sin no more. (40:) And the whole valley of the dead bodies and of the ashes…. ….shall be holy unto the Lord; it shall not be plucked up, nor thrown down any more forever.” (Note that the new covenant is one in which the prophet does not mention blood sacrifice, just as no mention of it was made by Isaiah. The “dead bodies and ashes” are the Huna symbols of the fixation-obsessions which the “Lord” Aumukua has removed, and which he promises here shall not be revived to necessitate another removal.)


Isaiah (53:3 on) gives us this: “He is despised and rejected of men, a man of sorrows, and acquainted with grief: and we hid, as it were our faces from him; Surely he hath borne our griefs, and carried our sorrows, yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions; he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed (11) …by his knowledge shall my righteous servant justify many, for he will bear their iniquities.” (And 59:20:) “And the Redeemer shall come to Zion and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them… My spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed…”


The “word” and the “word of thy mouth” which is met with in Bible passages, is very significant in that it is a Huna symbol of the working of the Aumukua with the na Aunihipili. In Hawaii I studied some phases of Huna under a man who had been taught parts of the “Secret” by the grandmother of his Hawaiian wife. This old lady was a kahuna whose work was healing, and she explained that she belonged to the highest grade of na kahuna, those who were able to “speak for the god” – to become one with the Aumukua and act in conscious unison with it, voicing the words to match the thought-forms of the healed condition as they were made, and as they were used to serve as molds as the healed condition replaced the injured condition. My friend has seen broken bones healed in a matter of a minute or so as the old kahuna touched the injured part and spoke “for the god” the words affirming the healed condition as being there and as being complete.


To understand the Huna in the Bible, we must keep in mind the ancient “speaking for the god” custom of the highest grades of na kahuna. The prophets and the healers belonged to this class, and as Jesus was both prophet and healer, he “spoke as one having authority, sometimes speaking as the Aumukua in his teaching. Once we understand this typical Huna characteristic of all the Biblical na kahuna, we can watch for things said as from the point of view of (1) the na Aunihipili or man, and (2) the Aumukua working in and through na Aunihipili.


The problem of understanding then becomes one of deciding  what is said or done by the lower man alone or in the “speaking for the god” or Aumakua. (Aum`akua, or “god” in which the  akua root is “a god” or higher being.) Jesus explained, “I and the Father are one,” and “Not I, but the Father within, doeth the works.”


The events of the Last Supper period review the teachings and present them in the rite of the washing of the feet, one for another, as a means of removing fixations, then in the rite of the communion in which there was no blood shed, but in which such a sacrifice was the external meaning. By translating the accounts of what was said and done into the language of na kahuna, and looking for the alternate meanings of the words and their roots, we can see clearly what Jesus was teaching – was restating as an ancient and enduring Huna truth – what PLAN OF SALVATION HE WAS REALLY OFFERING.


Jesus took bread, blessed it, broke it and divided it with or amongst the disciples. He said, “This is my body. Take it and eat it. Na kahuna had no word for bread, but the outer symbol of Biblical sacrifice was flesh and blood of animals. Jesus offered his own body or flesh, symbolically in the bread. “Flesh” is io, or i`o to signify the guttural break of a “k” sound left out, the ko root being used as koko, meaning “blood.” The connection between flesh and blood is close in the two words. We read in the Old Testament (Lev. 17:11), “For the life of the flesh is in the blood.” The blood was not to be “eaten” but was reserved as a sacrificial offering to God. The secret meaning of io lies in its alternate use to indicate “truth or the REAL.” In some Polynesian dialects it was “God.” From this we see that Jesus spoke as and for the Aumakua, and that it was not his physical body that was symbolized, but the very body of the Aumakua – its invisible body of real substance – itself.


Jesus took the cup of wine, blessed it and gave it to the disciples to drink, saying that, “This cup is the new testament in my blood, which is shed for many for the remission of sins.” Fenton says in his translation, “the new Settlement,” and to make the rite conform to the prophesies, it must be a new covenant and, as a covenant obligates each party to it to do certain things in return for certain things done by the other, it must be a reciprocal action. Na Aunihipili must do something. The Aumakua must do something.


The outer form of the symbol shows that blood, “the life of the flesh” or physical body, was to be offered by na Aunihipili to supply the Aumakua. The cup or basin held the blood in all sacrificial rites. “Cup” in Huna is ki`aha, the first part of the word meaning to squirt water with force, symbol of sending the mana to the Aumakua. The second part of the word is “cord,” symbol of the aka cord along which the mana or “blood” sacrificial gift is sent. The words for “to drink” and to “pour out or shed” as blood: symbol of the “fruit of the vine,” vine being the symbol of the aka cord carrying mana and thought-forms are formed from the same roots as used in “cup.” They are ki`aha`aha, the doubled aha still having the meaning of “cord.”

The Aumakua, after graduating to its high level of consciousness, stays on as the guide, savior and mentor of na two Aunihipili. It makes the supreme sacrifice after having won through to mastership, and stands by to suffer (as the prophets describe the suffering symbolically and as they fit the death on the cross) until na Aunihipili of the man are helped to “see the Light” – are at last SAVED by coming to desire to live the good life, making amends, and then being freed from the sin-fixation-obsession tangles that hold them back.


Blood is the red wine or mana. Low mana is offered to the Aumakua, and is returned as High Mana of greater power – the “cleansing blood of the spotless Lamb of God.” Koko is the Huna word for blood, and in its alternate meanings we are brought back to the “cup” symbol so that neither can be lost to our understanding. Koko also means the network of cords used by the kahuna people to carry their calabash containers, which were their cups and bowls. A net is made by knotting cords, and the knot in the aka cord is the fixation symbol, as found in all mention of nets and snares.


The entire rite, therefore, is one revolving around the Huna plan of SALVATION in which na Aunihipili supply low mana to the Aumakua and it, in turn, sends the High Mana to do away with the fixations, after which the man becomes able to work consciously with his Aumakua and so is able to receive help in coming to live the normal, happy, healthy and helpful life which is the goal of living no matter at which level of evolution the man may stand. It may possibly be that this goal represents the last step to be taken before graduation of each of the three selves to one grade higher. At any rate, it represents the greatest possible step which can be taken no matter what the standing of the individual. Atonement leads to the conscious, working union with the Aumakua. It involves the work of both parties to the covenant. The fixations must be removed.

That is what Huna tells us, over and over and over.



E-Therapy & Aberrations

September 15, 1952




The HRA laboratory work begins to take on form, but not as a center or place where heavy expense would be incurred. Individual HRAs are taking on experiments wherever they may be and we will benefit from what they learn.


TESTING OF “E-THERAPY” was begun over a month ago by HRA C.L. and a friend in Omaha, and by Donald Kendall in San Francisco in conjunction with a friend who is a doctor. The text used is the Kitselman dollar book E-THERAPY. Three months, ago a team started work in Wisconsin, and first reports were that one member of the team was greatly helped and many fixations brought to light and removed by “fire” or physical reactions. The other member of the team made little progress. (No late reports on this team.)


The Omaha team report of August 19th, read, “Haven’t got far with the E-Therapy yet, but have found a satisfactory partner, and we have each had two hours…


Apparently it’s true, though. I certainly feel better, although I did not feel bad before.”


On September 6th came the second report from this team leader. “My partner and I have now had eight hours each of E-Therapy and while each senses changes far under the surface, there has been only one real E symbol for each of us.” (Note: The “symbol” mentioned is the mental picture which the “E” self presents, according to the theory, and which gives the clue to the fixation to be removed.) “Mine was to be halted behind a long line of cars stopped on the highway, to realize that there was no way around, and then to forget about it, only to come back to the symbol later in the session and see the car stalled at the head of the line drive slowly off – with the understanding that eventually the path would be unblocked back where I was.” (Path symbolic of aka cord is intended.) “No ‘fire’ – though from practice, I can induce it at will – no tremolo, no history, no posturing. I can at least conclude that, as written up by Kitselman, it is not foot-washing, that is, not taken-to by the average reader, not workable by all those unskilled in it. No, I think we have yet to find the full answer. With the idea of loin-girding maybe being mana-generation, combined with one man doing something to another actively – could foot-washing depend on fire-transmission perhaps? At any rate, the secret’s got to be buried in the Bible somewhere.”


No report from the San Francisco team has come in as yet.

HRA Kitselman writes that he will begin a series of lectures and demonstrate his E-Therapy, starting September 15th, in Oregon and Washington. Details of plans and places and dates may be had from Lou Green, 3676 Broadway, or by phone from his home evenings – BEacon 0041 – in Portland. The official organ of E-Therapy, is PLUS & MINUS, published by Dee & Bill Swygard, 1370 N.W. 86th St., Miami 47, Florida. (Sample copy will be sent by them on request.) They also have a good book rental and sales department and can supply the book, E-THERAPY post paid for one dollar, also most of the available publications of the Eidetic Foundation of 252 Mershon St., Fairhope, Ala., (good friends of HRA), as well as of the various Dianetics organizations (with which we have as yet but slight contact.)


REINCARNATION IN E THERAPY EXPERIENCE was reported in the lead article of PLUS & MINUS dated August 5th, by David Callison. From session to session he followed his past incarnations, eight in number, from gang laborer in Egypt to labor boss, to scholar in Greece, to king in some unidentified land. Next he was an officer in the Praetorian guard in Rome, then a Yogi in India. In America in 1853, he was Henry Stubbins, and now is his present self. He neatly traces the desires in one incarnation that led to the thing he became in the next, and to a continued conflict with a twin brother in several incarnations, the twin seeming not to have had any yearnings which caused him to reincarnate as priest or potentate – just left him dangling along to reincarnate with or near David to continue their private and endless war, which in this incarnation was ended by having the strife replaced by love. It is difficult to know whether this is to be taken as a straight account of what actually was seen or imagined in the sessions, or whether the long bow has been drawn to illustrate a theory. David ends his article with, “Injury to others is self injury; in this universe every act pays off one way or another. The only completely satisfying activity is the attainment of integration; all else is vanity and the playing of childish games forever.” This sounds like one part Huna and one part Karma. A more elaborate explanation may be of interest in the matter of “integration,” the process of uniting one or more somethings. Let me quote what is given on this subject by Mr. Kitselman on pages 84 and 85 of E-THERAPY.


“It has been said that there are three kinds of teachers – worldly, unworldly and integrative. The integrative teachers do not take sides in this conflict between the worldly and the unworldly elements; they are concerned with the integrative transformation of the individual into a condition that is more spontaneous and less mechanical, more free and less bound……


“Now there are four degrees of integration which are attainable by E-minus methods, with or without the help of E. The first degree of integration is achieved when one fully understands what full integration is and how to attain it. Such a person sees the goal and how to reach it, and thereby becomes free from all beliefs, speculations, and opinions about the nature of personal integration. Being free from theories, this person is theoretically free and has the assurance of arriving eventually at practical freedom or full integration, for the attainment is permanent and irreversible; the total amputation of speculative beliefs is no less permanent than any other amputation. This condition of assurance is achieved by an act of understanding or insight or comprehension; there is no work to do other than this. If the assured person takes up the work of dis-identifying, a second degree of freedom or integration is reached. This involves an emotional integration and lessening of dissipative factors to such an extent that some fire is experienced.


“If a twice-freed person proceeds to eliminate all forms of physical dissipation so that fire-experiences may be attained, the third freedom is reached, a condition devoid of physical identifications. Finally, if a thrice-freed person proceeds to remove all identifications without remainder and becomes one who is spontaneous and free from the re-playing of recordings, the condition achieved is full integration. Such a person never again suffers fear, hatred, or grief.”


“E-minus,” in contrast to “E-plus,” is the conscious mind, it may be noted. Again I quote (Page 79): “The removal of identifications is the entire task of E. It is a subject that E knows all about. Nevertheless, the conscious mind can learn much about dis-identifying, and this is a great help. E-minus is the art of dis-identifying, and is called ‘E-minus’ because it does not depend upon E at all and can be done by persons in whom E does not manifest.”


On page 7: “The ordinary mind is full of opinions, motives, and compulsions and has limited fields of interest and action; E is not conditioned or compelled in any way and does not seem to be interested in limited fields or abilities. The ordinary mind and E co-operate in us, although they are different in character. The nature of this co-operation is something to think about, and what this particular kind of thinking does to us is also something to think about for it is the gateway to all that is wonderful.”


And on page 1: ‘”Would you like to be fully integrated? To be directly aware of things – without needing to sense them or think about them? – to realize a state of being in which there is no obstruction?”


The “obstruction” which is to be removed by this process of integration of the subconscious, conscious and superconscious, is not described as a complex, so the therapy consists of using the conscious mind to study the individual thoughts, drives, emotions and goals, then to evaluate them, change them to the ideal in so far as is possible, beginning to live up to them – and then depending upon the E or superconscious to work over and remove all the complexed things of the subconscious.


The Vedas of India, of which Mr. Kitselman is a student, make much the same approach to the problem. One reads from the Bhagavad-Gita (page 17, Judge translation), “When thy heart shall have worked through the snares of delusion, then thou wilt attain to high indifference as to those doctrines which are already taught or which are yet to be taught.” (And on page 19) “He who attendeth to the inclination of the senses, in them hath a concern; from this concern is created passion, from passion anger, from anger is produced delusion, from delusion a loss of memory, and from the loss of memory loss of discrimination, and from the loss of discrimination loss of all! But he who, free from attachment or repulsion for objects, experienceth them through the senses and organs, with his heart obedient to his will, attaineth tranquility of thought. And this tranquil state attained, there from shall soon result a separation from all troubles; and his mind being thus at ease, fixed upon one object, it embraceth wisdom from all sides… The uncontrolled heart, following the dictates of the moving passions, snatcheth away his spiritual knowledge, as the storm the bark upon the raging ocean… The man who, having abandoned all desires, acts without covetousness, selfishness, or pride, deeming himself neither actor nor possessor, attaineth to rest. This is dependence upon the Supreme Spirit, and he who possesseth it goeth no more astray; having obtained it, if therein established at the hour of death, he passeth on to Nirvana in the Supreme.”


The “snares of delusion” strongly suggest that in its original form, and perhaps in symbols and code, just as in the Bible, the Bhagavad-Gita may have contained a duplication of much now being plainly seen in Huna and in these other early writings and accounts. The “snare” is Huna for complex or fixation-obsession. The “heart” is naau, in Huna and is the seat of the Aunihipili which holds the fixation units and which hides them, clings to them stubbornly, and which causes the reactions to them.


The popular explanation, in the West at least, is that one uses the conscious mind to force the giving up of all desire, anger, etc., etc., and to force the man into the middle of the road where he is free from the influence of the “pairs of opposites” such as love and hate, grief and joy, and so on. Apparently the writer of the Bhagavad-Gita knew more of the nature of the Aunihipili and of the fixations than he was free to tell, except in the veiled terms of Huna and Biblical initiates into the wide-spread lore of  na Kahuna.


In addition to the pairs of opposites, which one had to cease to allow to move one, there were recognized the “three great qualities” (page 100) “called sattva, rajas, and tamas: light or truth (check “light and truth” in the New Testament, and the Laa and Mana`oio of Huna), passion or desire (Auhane matters), and indifference or darkness, (“darkness” or po symbolized the “unenlightened” Aunihipili in Huna) – are born from nature, and bind the imperishable soul to the body. Of these, the sattva quality by reason of its lucidity  (light? reality? truth?) and peacefulness entwineth the soul (combined Aunihipili and Auhane, being “entwined” by the Aumakua?) to rebirth through attachment to knowledge and that which is pleasant. Know that rajas is of the nature of desire, producing thirst and propensity; it… imprisoneth the Ego (all three selves or just the lower two?) through the consequences produced from action. The quality of tamas, the offspring of indifference in nature, is the deluder of all creatures… it imprisoneth the Ego in the body through heedless folly, sleep, and idleness… When the qualities oftamas and rajas, are overcome, then that of sattva prevaileth; tamas is chiefly acting when the sattvaand rajas are hidden; and when the sattva and tamas diminish, then rajas prevaileth.


It will be observed that the qualities of the three selves of man were either very imperfectly understood by the writer of the passages just quoted, or that the inner Huna meanings have been lost since the original was written.


In any event, while the tamas or Aunihipili quality was seen as something distinct in the Bhagavad-Gita, in the New Testament, where it was described only as the “heart” (“As a man thinketh in his heart,” etc?) the nature of the “snares” or fixations was better understood. In the one system, the Auhane was given the entire task of reforming the thoughts, desires and life of the man. In the other, the Aumakua “Father” was the one to help get the fixations and the obsessional influences corrected, as we see in the rites of the foot-washing, the communion and (the event of) the crucifixion.


While, in Huna, stress was laid on the making of amends for hurts done others – the only recognized “sin” – and upon the kala or cleansing away of fixations, especially those based in the sense of guilt, in the teachings of Jesus the conversion came before the repentance which included making of amends. This is a most important addition to the series of steps to be taken to bring about the full freedom from the sin-fixation-obsession “snares.”


There is something very peculiar and impressive about the matter of the individual bringing himself to the point at which he is willing to relinquish his pet sins, secret sins, hates, dishonesties and all those things which make up the known sins. The majority of people cannot bring themselves to give up the habitual attitude they carry toward life and their associates and surroundings. Either habits of thought, reaction and attitudes or fixations cause us to cling to the old ways and to justify ourselves in every single thing, although we know it is often more of an excuse than a justification. The more neurotic or psychotic one becomes, the greater the resistance there is to pressure from the outside to give up the griefs, fears, hates and habitual ways of acting and reacting.


There can be no denying, however, the great and peculiar sense of uplift experienced when once the decision is reached to turn over an entirely new leaf – to be converted from the old ways to the new. In revival meetings they know of this reaction of relief and joy. In books it is sometimes called a “religious experience.” It may be something that has its roots in the deep and oppressive sense of guilt that confronts the individual when he is brought to consider his evil ways and is urged to reform. The sense of guilt leads to the “mourners’ bench” and repentance as part of the conversion. It is as much an emotional battle and experience as it is a mental one.


In Dianetics and E-Therapy, as well as in most psychoanalysis, the turning over of a complete new leaf is left out of the process. The patient is allowed to keep his cake of “sin” and, unfortunately, cannot eat it and at the same time have the fixation stomach ache cured.


In the history of Jesus, many people were said to have been healed with no preliminary conversion, repentance or baptism. A few were required to do some act or other. A number were commanded to have faith, some were told that their sins were forgiven them. This is all external or on-the-face-of-things material while the several rites before mentioned, contained the Huna or secret elements. It may be that direct healing despite fixations was possible, but it seems more reasonable, in the light of what we know of fixations causing illness, that healing was better performed if the fixations were first removed. And, as the first step toward removing them, the conversion cycle had to be accepted and experienced. It is also reasonable to conclude that the Aumakua cannot take steps to help open the blocked aka cord or path until the conversion step is voluntarily taken by the one needing help, even if a foot-washer or helper with a cleared path is standing by ready to send the mana to na Aumakua and make the prayer for the help in clearing the cord. This is the point to which I have been trying to lead up. For many it will be a most discouraging point to make because they wish to be healed but do not wish to turn over the new leaf and arrive at the new attitude toward life. Many would rather keep the cake of sin, even if they know that the eating of it causes all their woes.


I have a growing suspicion that when we have reached the stage in our evolutionary growth at which we should begin to grow up and put away the childish things of “sin,” the Aumakua may allow us to be punished by our own folly and hammered by circumstances and the illnesses caused by fixations – all in order to force the forward step. I may be wrong in this, of course. It may simply be that with the path blocked and the mana offering to the Aumakua not automatically given or otherwise obtained, the Aumakua cannot play its part in the individual life and keep it on an even pleasant, healthy keel.


The necessity for the conversion step is seen clearly in the work of the “Eidetic Foundation,” if not yet in E-Therapy and Dianetics. HRA Dave Dobbs, of the Foundation has, in fact, been instrumental in helping me to see from the Eidetic point of view as well as that of the teachings of Jesus, that the new leaf has to be turned before progress can begin in clearing away fixations. Here are parts of a very thoughtful letter written for us out of his exceptional experience and containing much which he feels to be of greatest importance.




“You have asked several questions concerning the newer techniques which we are developing and using. As you will soon find out if you begin to play with them, they are NOT for people who want sympathy and who wish to keep their aberrations. We even have some hotter techniques on the way – “value processing.”


“This stuff is getting pretty brutal in its very simplicity now, and it weeds the men from the boys in a hurry. Of course, the speed and the approach has to be watered down with a lot of illusion to make it acceptable on the level of the general public. The average person does so hate to give up the value he has placed on his aberrated social ‘realities,’ beliefs or convictions.


Christ was trying to tell people how to become optimum (to be cleared of fixations so that they could function at the height of their native ability, MFL), and did so very clearly, we now find. People insist on translating his statements and parables, all of which applied to the thought-emotion spiritual level, down to the material or physical level where they make no sense at all (in terms of the presence of fixations).


“The basic data appear to be contained in this: ‘The Kingdom of God comes not by observation. Neither shall they say, lo here, or lo there: for the Kingdom of God is within you.’  This says that one must find his own inner reality; that he must contact his Aumakua as the basic personality and integrate himself with it. That external or objective realities are illusion, since everyone’s idea of what makes up the objective realities are different. Desire for agreement (as I understand this term, it is used to indicate the conscious or, especially, subconscious effort – perhaps of a fixation nature – to imitate an act, a condition, a person or be like it. MLF ) stems from the desire NOT TO BE ALONE, which we regard as the basic aberration. Actually, we are all always alone, and always will be. We are all individuals, and all are different. Language and words do not really communicate, since no two people agree on definitions, and the word ‘apple’ brings completely different objects, times, scenes, and associations to mind, in each of us. Telepathy is the only true form of communication, and this ability children postulate away at an early age ‘to be like other people,’ who have also done this in childhood.


The second part of the data which Christ had to give is this little bombshell: “He who findeth his life shall lose it, but he who loseth it for my sake shall live forevermore!” Now what did he mean by this? On a physical level, the first part means nothing whatever, and the second leads only to the pagan idea of Valhalla or something similar. BUT, on an emotional-thought level we have the very essence of processing-out aberration.


“He who findeth his life” – he who places value on material things, on social realities, on agreement with people, on externals – he who is made happy by agreeing with external realities, ‘accepting’ them, he who finds his life in the world of externals – – –  “SHALL LOSE IT.” Such a person must give away, turn off, block and suppress, all his higher capabilities and perceptions. He must believe all sorts of things that are untrue concerning himself, and to do this he must destroy his internal communication, his memory, the sense of truth within himself, cut himself off from his basic personality, ‘block the aka cord’ to his Aumakua. In other words, he loses his immortality as an unaberrated soul. Instead of becoming an astral teacher, he must incarnate again and again on this plane, until he sees the light sufficiently to progress to his higher destiny.


Christ says that to regain contact with ‘I,’ to regain the life one loses in the process of aberrating himself in order to agree with people, he must give up the values he has placed upon these material things, these external realities, and upon his very physical life itself, upon his body. “He who loseth his life, for my sake…” This is to give up the emotional values placed on externals. Actually the trees, the grass, stones and stars do not CARE what happens to any individual. It is we who place emotional values on things. The universe only records happenings dispassionately. In re-evaluating our pasts, we do it in the same manner, assessing cause and effect – assuming responsibility for ourselves, determining WHY and HOW we did things. Learning HOW we aberrated ourselves, how we gave away our higher capabilities such as control over matter, energy, space and time, and perfect communication (communication, as I understand it, is the ability to recall all subconsciously held memories, with no blind spots where fixations hide from us, MFL). And when we allow ourselves to know WHY we did these things, in terms of the desire for agreement, for sympathy, for control over other people, then we regain these abilities and again become integrated with our na Aumakua.


You see, aberration is WHAT WE BELIEVE, and what we believe is true, for us. An event happens to us. We make decisions about it and have thoughts about it. And what we decide is decided forevermore, until we return to the original decision in memory and re-experience the emotional state there for the express purpose of removing or disagreeing with it. In this way we again find our own internal reality and truth.


A person who is high enough on the tone scale (a scale by which one’s amount of aberration is measured, MFL) handles his aberrations in an almost instantaneous fashion by ‘resistance.’ Supposing an optimum (one whose fixations have been cleared) person must take a train ride, or wants to do this… He feels some resistance to the idea of riding on a train, perhaps he feels an uneasiness or a little fear.


This he recognizes as aberration, since he should be able to do whatever he wants to do without effort. So, in a fraction of a second, he builds up his awareness of his body-mind state of fear, and his desire to know HOW he came by this uneasiness and fear. Immediately these internal perceptions lead him into the memory of the incident which is causing them, and he allows himself to know the truth that is there. WHY he did these things – what realities he agreed with and why. This is the memory, the ‘facsimile’ he uses to make himself afraid of trains so that he can get out of riding on them. He allows himself to know the truth, in terms of cause and effect as evaluated by his Aumakua, and the truth makes him free.


Suppose at the age of two he was taken on a train to visit an aunt whom he disliked, and got nauseated in order to get himself taken back home, thus avoiding the visit. Or he may have pretended  that he was nauseated. He WANTED TO BELIEVE this about himself – to believe something that was not true. When this incident is investigated in terms of internal perceptions, for the purpose of removing the aberration – of becoming able to take or leave trains as he pleases – the aberration blows out as soon as the HOW and WHY of it are known. And we can know this about everything in our lives if we build up our desire high enough and ALLOW ourselves to know what internal senses are telling us.


“In processing, we sometimes take several hours to remove an aberration which an optimum individual handles in a fraction of second. The catch is that the person must WANT or DESIRE to change, to get well, to give up his aberrations. Higher realities must be presented to a person in order to stimulate this desire, which is what ‘Basic Realities’ is designed to do. But a person who does not desire to know the truth is made very unhappy by contact with it. The resistances come up, and he will not deal with them nor allow himself to know their sources, nor to re-evaluate them. The keys are COMPLETE SELF-HONESTY, and FULL RESPONSIBILITY. The matter has nothing to do with blame, but is just dispassionate cause-and-effect. The average person has dodged almost all responsibility for himself and his actions for so long that the road back is not easy.”


Comment: Our thanks, Dave. Your letter helps greatly to give us an idea what you at the Foundation are thinking, and how you are working. What you find will be found for us all and add to our working tools.




48. Mr. Cyril Taylor, Broad & Union Landing, Riverton, N.J. One of our first HRAs and a student of clear perception and deep understanding

49. Mr. A. G. Meuer, 1609 W. North Ave., Chicago 22, Ill. Phone is Capital 7-6534. Would like to know other Chicago HRAs

50. Mrs. Stella Slocum, 4032 Woodlawn Ave, Seattle 3, Wash. Would like to hear from other Seattle HRAs. She conducts a group

51. Miss Florence E. Wilcox, 2921 Francis Ave, Los Angeles 5, Calif.

52. Mr. Charles F. Drysdale, 641 O’Farrell St, San Francisco, Calif.

53. Mr. Harvey Powell, 236 N.W. 5th St., Miami, Fla Many interests. (Last three seasoned students who invite HRA letters)



Kuda Bux, Fire-Walking & The Bovis Biometer

October 1, 1952


THE AURAMETER by Verne L. Cameron


The Aurameter has at last come off the presses and mimeograph, and a fine example of such combination printing it has turned out to be. The work of editing performed by HRA Meade Layne of Round Robin and BSRA fame is outstanding, and the mechanical production by “Talk of the Times” is most satisfactory. The illustrations, done by a special process, make it easy to understand the descriptions of the Aurameter, the mechanics of the instrument, its general structure and appearance, the auras, the cones and other things mentioned. 81 pages in all.


Not only is the aura discussed, but the the whole field of dowsing for water and minerals is taken up. HRA Cameron tells his story simply and swiftly, explaining how he came to take up dowsing and how he developed the Aurameter. He tells of the mysterious force he has found gathered and projected by his cones, and of experiment after experiment. A whole section is given over to the Aurameter in its relation to “Vitic” force. The materials reported from time to time in the HRA Bulletin concerning the Aurameter and tests made with it have been collected, edited and given a place in the book, I am proud to be able to say.


Not only is this book and its materials of great interest to those of us in the HRA who have eagerly watched the work being done by HRA Cameron, it is work that is basically pioneer fringe stuff in the study of the aura of the human being. Nothing like this study has ever been made before, and the discovery of the auric figures and formations over the head of his young son, his daughter (age 24), and over the heads of myself and other HRAs, is entirely new. Psychic sight has been reported now and again, and different mediums have reported figures and auras and conformations over the heads of people, but in no case, so far as I can recall, have any two of them seen the same thing. This lack of agreement on the part of the psychics has thrown doubt on all their “seeing,” and for this reason, a purely mechanical method of tracing aura outlines and the outlines of thought-forms, is of such importance that it marks a new milestone in the progress of Psychic Science and of that part of Physics which should deal with the new forces and the new aka-etheric or auric substances.


The strange “wing” formations from the shoulders of people has been discussed and illustrations show the odd forms taken by juts and projections at different parts of the human body. Beams of force are discussed and illustrated also, with the history of the use of the Aurameter to locate trouble in various parts of the body, whether the trouble be a bad tooth root, a point in the spine needing some adjustment, or a gall bladder which is not normal.

Many things which are provocative in the extreme are discussed, even though research is still going on to learn their full significance, such as the strange “fan” auras around signatures, no two of which are alike. (The edition is limited. $3 postpaid. Add sales tax. Order from B.S.R.A., 3524 Adams Ave, San Diego 16, Calif.)




Kuda Bux tells of his training in an article in the July number of Argosy magazine. It will be recalled that he was mentioned in SSBM as one of our great modern fire-walkers and that he also has for years demonstrated his ability to see with his eyes completely covered and sealed by wads of dough and many bandages.


HIS SKIN MUST BE EXPOSED at some point, however, and in what would be a direct line of vision with the object in order to make “eyeless sight” possible for him. For example, if something is held between him and the headlines of a newspaper, he cannot “see” around or through the obstacle to do the reading. He does not explain why this is, but it seems to be the theory that he is able to make his exposed skin sensitive at any point so that he can “see” with it.


THIS SUGGESTS TO US the possibility that he sees through his aka body eyes, as a ghost might do, and that the aka eyes may be moved here and there by moving the aka body in its relation to the skin of the physical body. The other obvious explanation would be that he was able to project a “finger” or ectoblastic rod of aka substance with an aka “eye” at the end to be used to see and read. This projection, however, should, according to our Huna theories, be able to bend around intervening objects, or even penetrate things such as cards or sheets of paper. In our “box tests,” we identify objects hidden inside pill boxes. Blind persons often develop the power to see sufficiently without eyes to identify objects and to enable them to thread their way through the aisles of stores.


AT THE AGE OF THIRTEEN, Kuda Bux relates, he saw a professional magician perform and decided that he would learn the profession. He joined the show and was taught to do the simpler mechanical tricks with rings and other props. But this was not what the lad wanted. He desired to learn to perform genuine magic. At the age of sixteen, and after spending three years as an actor with a traveling theater group, he had saved two thousand rupees and was able to start on a search for a teacher.


HE FOUND A YOGI and began to study posture and the control of breathing and muscles, being assured that if he developed his body and his control over it in this way, he would at the same time develop his mind and his mental power to concentrate – this being of prime necessity for one aspiring to perform genuine magic.


CONCENTRATION was needed to prevent the subconscious mind from dividing its attention and skipping about from one idea to another. He does not say what terms the yogi used, but tells his story in terms of the conscious and subconscious. His major point is that by practice one learns to concentrate both parts of the mind on a single idea or mental picture to the exclusion of all else. This, his teacher explained, was hard, slow work. He said that with some fifteen years of daily practice, one might be able to hold the mind concentrated on a single item for as long as three and one half minutes.


THE FACE OF HIS LOVED BROTHER was visualized by Kuda Bux every evening while he sat with closed eyes. When his mind began to be unable to hold on and to wander, he stopped until the next evening. He found that the conscious mind (not mentioning the subconscious as possibly also involved in the matter) had tired, he let it rest for twenty-four hours.


TWO AND A HALF YEARS of this steady practice resulted in his development to the place where he could hold the visual picture of his brother’s face for two and a quarter minutes. At that time a peculiar thing happened. He lost his sense of smell. It never returned. He has no idea why. With money gone, he traveled again in the show business, but kept up his daily exercises. One day he chanced to see  a demonstration of fire-walking. After the walk, the members of the audience were mockingly asked if they wished to try the art. Three different ones decided to try their ability, among them, Kuda Bux. The first two were severely burned. Then came his turn.


HE CONCENTRATED HIS MIND on the idea that the fire was COLD. He told himself that it was cold and would not burn him. His concentration was so perfect that he was aware of the fire and nothing else. He walked across it, and was not burned. Much excited and highly pleased, he told himself that the power of magic was at last coming to him. He suddenly remembered that his yogi teacher had told him of certain holy men who were able to use the power to see with closed eyes, and decided that he would try for that goal.


A CANDLE WAS PUT TO USE  and each night he sat with the flame about sixteen inches from his face, level with his eyes, staring at the black part of the flame rather than at the yellow or mauve parts. Concentrating on the black part was simply to aid the entry into complete concentration. Soon the flame was no longer seen. He then closed his eyes and concentrated on his brother’s face. By the time his twenty-fourth year had arrived, Kuda Bux could hold the visualized face a full three minutes.


USING A PACK OF CARDS, after performing his usual exercise each evening and pausing for a cup of coffee, he concentrated on actually seeing the cards with eyes covered. (Kuda Bux eats meat and smokes, but finds that this has no bad effect on his special abilities.) Much as we do in our box experiment training, he would wait for a visual impression of what was printed on the card, then write down his impression, in this way taking up a number of cards before checking to see what his score had been. Almost at once he could make correct reading of about sixty cards out of seventy taken up.


Two years later HE WAS ABLE TO READ A BOOK “right through,” and at that time such reading or “eyeless sight” was added to his regular conjuring performance. Soon he was traveling in Europe and America. Although fire-walking is not part of his regular act, he has demonstrated it successfully at least three times, and under test conditions. It is to be supposed that he used his former method of visualization and concentration in which he pictured the fire as cold and harmless. In the London test (described in SSBM), he paused at the end of the trench of coals, lifted a hand, closed his eyes and, it was said, made a silent prayer. On one crossing he leaped suddenly from the coals to the ground at one side, saying later that his feet had started to burn. He explained later that he could not repeat a crossing at the request of his investigators because, as he put it, “the power has gone out of me.” It is to be supposed, that if he had been using his concentration method, he had exhausted the power to concentrate for the time being, at least.


SO WE ASK, IS TRAINING FOR FIFTEEN YEARS, with the yoga exercises and with concentration of the two parts of mind an absolute necessity for fire-walking or eyeless sight? We might also ask, is it a training that might result in the ability to heal slowly, instantly or otherwise? Or would it make a man free from the “sins” of hurting others when such hurts have taken the form of complexed guilts in the Aunuhipili? Or would it remove the shock complex or the influence of “eating companion” spirits which influence our actions, emotions, thoughts or, going beyond simple influence, obsess one to the point of taking over the body and keeping it?


THE SOUTHERN CALIFORNIA INDIANS whose fire handling and healing rites were described some time ago in one of the Bulletins, and who taught their methods to a Palm Springs artist, knew nothing of yoga or concentration exercises over a long period of years. They danced, chanted, brushed the coals with owl feathers, prayed to spirits of some kind and of some level of evolution, then – as they explained to their friend, imagined their hands getting hotter and hotter until they were as hot as the coals after which they picked up the coals and handled them with no resultant burns. The artist tried this method of making his hands hot, and was also able to handle live coals with impunity. He made no mention, in telling of his experience, of having to take a long training of any kind to be able to imagine his hands growing hotter and hotter and hotter.


IN HONOLULU, as Charlie Kenn wrote in his book, Fire-Walking from the Inside, the ability to fire-walk was thought to be gained by reciting certain set prayers, observing certain rituals in making ready the materials for the fire, lighting it, etc. The night before the performance, the Polynesian chief in charge of the work watched the piled logs which had been set ready to be burned next day, and when he was convinced that he had seen spirits of some kind dancing on the pile, decided that all was well with the magic end of things, and went home to bed. The next day, after the fire had been burned down and the bed of rocks was ready, he made a final set prayer, did a ritual beating of the rocks with his branches of green tea leaves, and marched unharmed across. Moreover, he invited the audience to cross, and in four tests, over 500 did so, with only about a dozen being, for some unknown reason, burned to a greater or lesser degree.


NOT FOR TWENTY YEARS had this fire-walking chief done fire-walking. There was nothing said of any period of practice except to memorize the prayers and the rites to go with them. Mr. Kenn was able to get himself initiated into the work and was assured that, should he wish to stage a performance at any time, he could do so. No healing was involved and no religious rite other than the prayer appeal to the “gods” who furnish protection if asked in the right way. The four performances were given to raise money to return a group of stranded young Polynesians to their homes on southern islands.


THE “GODS” WERE NOT EVEN NAMED in the ritual prayers. In one prayer one goddess is addressed as, “Oh-great-woman-who set-fire-to-the-skies.” In another place the phrase is used, “O host of gods! Awake! Arise!” If there was any concentration done on a mental or visual picture of the fire pit and rocks being made cool, it was done in connection with the fourth and last invocation, just before the first crossing, and when repeated exactly twice more for the second and third crossing. (Only then did others cross.) To refresh our memories, let us again consider these final words of invocation in their English translation.


0 ye attendants of the fire-pit!

Extinguish the flames!

0 dark cool heat! 0 light cool heat!

The fresh water! The sea water!

The heat of the fire-pit!

The low flickering of the fire-pit!

Hold up the footsteps of the common people advancing,

Fan away the heat of the atmosphere!

0 cold beings

Let us lie down together in this fire-pit.

Hold fast the fan, 0 Great-Woman-who-lights-the-skies.

And let us go to the center of the fire-pit.


Mr. Kenn wrote in trying to explain it all, “The Hawaiians say ‘Prayer is the most essential thing.’ The meaning is that prayer conditions a person to receive the blessing he seeks, and faith and understanding are the essential qualifications.


“Thus, from the native’s point of view, the materials used, and the invocations uttered, impress his mind that every precaution has been taken care of and everything is in his favor.


“He knows that his deities will come to his aid because he has taken care of them, for the life of the kahuna is the Aumakua, and the life of the Aumakua is the kahuna. Each needs the other to survive.”




The Sandwiths have, recently been making careful studies of fire-walking in Fiji, as performed by Hindus who have settled there, bringing their religions and rites with them, building small temples, and carrying on as they did in India. Last week a fine set of photographs arrived showing the latest set of ceremonies, also the ritual of cleansing, the procession and the small temple. With the pictures came excellent notes on what had been observed and what could be learned from the Hindus, the latter having come to be their good friends. In the light of the fact that we have not, after all these months, been able to say to a certainty just what fire immunity is or just what causes it, the fresh material is of great value. I will give parts of it here.


“During the ten days of purification before the fire-walk, the fire-walkers eat only fruit and rice, drink only milk or water, and remain entirely continent. They ‘tune into the Power’ at the temple, where the effigy of the goddess, Marriammam, seated on her tiger, is the ‘earth’ or focal point of the Power. They continually test the strength of the Power and their receptivity to it. When individual members are possessed by it, they are publicly lashed with a great whip by the High Priest or Sadu – holy man. If good progress is being made, the stripes will not draw blood or leave even a mark. One who is temporarily possessed by the Power will usually talk a lot and at a great pace. There is always someone at his (or her) side who takes note of what is said, and at the same time exerts a calming influence on the one possessed. Sometimes the person will throw himself about on the ground, foaming, while his temporary guardian talks to him gently until he is himself again.


“It appears that while individuals are possessed they give instructions to the others from the Power, these being duly carried out. The Power itself appears to give telepathic or intuitional instructions to those who are tuned into it. Our Hindu friends evidently do not want us to become clouded by religious dogma, for they use the word ‘Power’ when speaking to us of the goddess.


“Not only do the fire-walkers constantly tune into the Power, but they also appear to offer up Power (or the low mana?) to the effigy of the goddess at the focal point. After all, this is Huna in so far as offering mana to a Higher Being and tuning in with it. Mana is created by dancing and invocations. The High Priest and the fire-walkers dance in front of the effigy of the goddess – a doll about four feet high all decked out in finery. They form a circle before the shrine and point their left arms toward the center. Usually during the dance, one of the dancers will become possessed – giving a cry and falling to the ground.

“During these preliminary rites and while the preparations are being made, the Power inside the temple becomes as much as one can bear. When we were taken inside for a ceremony of initiation, it had the effect of making both of us want to dance for joy! The Auhane becomes numbed, and there is a strong urge to behave in a purely intuitional manner. The Power appears to the inner vision of those in the inner temple as goddess Kali or Merriammam.


“This very personal approach to the Power was demonstrated for us at another fire-walk at Navua, when we saw a lovely Hindu girl of about sixteen approach the fire with both arms outstretched, and a smile on her lips as if she were just about to walk into the arms of her lover. She danced across the fire, with her cotton robe around her legs un-scorched. Last year at Suva, the High Priest walked across the fire with his cotton robe dangling just a few inches above the coals although the heat was so great that it scorched ones face twelve feet away from the edge!


“Materials do not scorch during the fire-walk. The Power seems to be very constructive. The night before the Suva fire-walk, this year, we saw a girl who was perhaps in her late twenties carried up and laid before the outer courtyard of the temple in front of a bowl of fire. We were informed by one of the onlookers, a Muslim policeman, that the girl had been paralyzed from birth. The High Priest came out of the inner temple and spoke to her; within a short time she was wagging her head from side to side, and before long she got up and staggered toward the temple door with a shambling walk like that of some strange animal. This she was able to do unaided, although her mother walked by her side. She cast herself down before the Power and remained some time in deep prayer, then arose, and walked off, apparently cured.


“Many of the women came to the temple to be cured of barrenness. We were informed that the treatment was very effective. A sacred phallic stone inside the temple is probably the focal point used by the Power in this type of healing ceremony.


“The High Priest also casts out devils. We heard a man screaming in front of the temple, but there was such a crush of people that we could not see what was happening in this instance. However, one of the Committee of Fire-Walkers told us later that the High Priest will advance on the one possessed by a devil and seize him by the hair, holding him in that way while someone else pinions his arms. The High Priest will then talk to the devil inside the man or woman, and ask it why it has come to live with and prey on its host. After hearing the explanation – which the devil evidently is forced to give because of the superior Power radiating from the goddess through the High Priest – the High Priest orders the devil to leave the victim and never return. It is warned that if it is so foolish as to return, the Power will destroy it.


“This technique reminds one of the methods used by Dr. Carl Wickland, as described in his book, Thirty Years Among the Dead. He conversed with the spirits after they were dislodged by electric shock from the patient and had entered the body of his wife, who was a medium. Arguments and explanations and the help of spirit guides caused the devils to go.


“Before the fire-walk this year in Fiji, we went to see our friend, Mr. Lawes, the Commissioner of Police, who had recently arrived in Fiji from Kenya Colony. We asked his opinion of the fire-walk, and he immediately summoned one of his senior officers and put the question to him. This officer told us that all of the Hindu fire-walking there was considered genuine, and explained that it was nonsense to say that anything was used to put on the fire-walker’s feet. They walk barefoot about ten miles along a hot and dusty road during the last two days of preparation, from the creek where they are ceremonially bathed, to the temple. Also, the sharp wires and skewers thrust through the cheeks and skin cause no flow of blood when withdrawn. The fire-walk itself is so hot that if a handkerchief is throw upon it, it is consumed at once.


Here are the descriptions of the accompanying photographs: [Not included]


Old effigy of goddess Marriammam – sitting on a tiger – being carried in the procession before the fire-walk.

The new effigy of the goddess, carved out of a log of wood by an old man of Nandi. The effigy may be seen as it stood in place in the temple before the fire-walk.

Lighting the fire. About 40 tons of wood were burned, taking some 14 hours. The fire is lit in a small square trench inside the fire-pit on top of some fresh limes. A fire-bowl is brought from the temple, no matches ever being used. Thousands of prayers, written on paper, are burned, together with dry mango sticks and blocks of camphor. Warm butter is added to the conflagration, and more camphor until the blaze is sufficient, then the logs of wood are stacked on end in cone fashion over the flames. The little boy standing to the right of the fire in the picture walked over the red hot coals on the following day with complete confidence. On the left is shown an attendant holding a long whip lash used for keeping away Fijians, with their ‘unclean black magic.’

The burned down wood leaving a heap of ashes and live coals, ready to be raked out level before the temple for the fire-walk.

The fire-walkers at the creek immediately after the purification rights and before walking in the procession to the temple.

Fire-walkers, after the purification rite and still at the creek, having the wires and skewers thrust through cheeks and folds of skin. These will not be withdrawn until after the fire-walk. Upon withdrawing them, no blood falls. No pain is felt.

Fire-walkers with all the wires and skewers in their bodies ready to begin the walk in the procession to the temple for the fire-walk.

Fire-walkers holding rods and leaves of the Neam tree as they walk in the procession.

A fire-walker saunters across the fire followed by a small boy and two men carrying on their heads Khalasams – like large cones of mixed greenery – (one for each effigy of the goddess).The Kalasams represent the Super conscious state of mind, and are somewhat similar to the auras which Verne Cameron has located just above the head with his Aurameter.

Fire-walkers crossing the long bed of coals and ashes.

Fire-walkers crossing the long bed of coals and ashes.

The procession on the way from the creek to the temple, showing the two Kalasams being carried on the heads of fire-walkers, and the goddess, mounted on her tiger and shaded by umbrella and ornaments.


“One fire-walker remarked to us after the ceremony, ‘This is something that really works. It is not just talk and promises.’ He also said that Europeans can also perform miracles of healing and fire-walking by tuning into the Power, if they will undertake the rigorous preparations of purification beforehand.


“One of the men, who carried a Kalasam on his head – ordinarily an attendant at the Suva hospital – told us that it was a terrific honor to be allowed to carry a Kalasam. He also said that one can never tell how one is going to cross the fire until it is reached. One might dance ankle deep in the ash and coals, or one might find that despite all the preparations, the best that could be done would be to run across – quickness and slowness depending on the state of inner purification and upon the tuning to the Power.


“During the fire-walk, one man who was carrying a Kalasam crossed successfully the first time, but upon starting the second time, began to dance on the red hot ashes, and to our horror suddenly started to stagger. Somehow or other he got to the side of the pit, still with the Kalasam on his head, but some of the flowers had fallen off of it on the bank. The High Priest, who had been standing near the spot, and who quite possibly expected something to happen, was furious with him. Later we were told that the cause of the trouble had been the touch of a European man with a camera – a touch on the arm which had defiled the fire-walker. Next year greater precautions will be taken to prevent such a happening.


“Another man, who had gone through all the preparations and purification to get ready to fire-walk, told us that he had been bitterly disappointed and could not take part in the fire-walk because his wife had come into her period just before the ceremony and therefore he was defiled.”


Our warm thanks as HRAs are extended to Mr. and Mrs. Sandwith for their good work. It is to be seen that what one believes has much to do with the ability to fire-walk, and probably just as much with the ability to heal. In the Hindu ceremony and beliefs, it is evident that some degree of spirit or spirits – high or medium or low – contact and influence the living. The familiar mediumship of the West is at once recalled. The famous medium, D.D. Home, even when not in a trance state, picked coals from a fire and handled them with ease. He shared this immunity with others, once taking m blazing log from the fireplace and laying it in the arms of a lady. Neither she nor her garments were scorched. All the explanation ever given by Home for his ability to control temperature, in so far as find recorded, was, “Isn’t God wonderful?”


WHAT SHALL WE CONCLUDE, IF ANYTHING? We can hardly deny the fact of fire-immunity or supernormal healing, be it fast or slow. We see that Kuda Bux simply concentrated on a mental picture of the fire-walk- being cool, and, so far as practical results were concerned, it became cool for him. The Indians and the artist reversed the process and visualized their hands growing as hot as the coals, so that they could be made no hotter, and, therefore, could not be injured. On page 39 of SSBM I told of a stage magician who used this form of genuine magic to enable him to handle fire in several ways. He made no preparation at all before his performances, having trained himself to recognize a form of consciousness lying behind fire, and to call on it for aid automatically, simply by beginning to perform his act.


IS PURIFICATION NECESSARY? And, if so, what is it that we must cause to go from us, bodily or mentally to make us pure? Is the sin of hurt defilement? Are the things which the Hindu fire walkers consider defilement really such? Is it because of a lack of power to concentrate that we fail? Are we unable to make and hold the desired visual picture long enough, and to the exclusion of all extraneous mental images from the Aunuhipili? Or, is there a Aumakua or a goddess or similar Higher Entity who can be asked to give the fire-immunity, or to heal or to cast out devils? If so, must we be sure to observe exact rites and to repeat exact chants? Is the Higher Entity so exacting – such a stickler for points that seem to us on our lower level nothing less than silly? And how about the obsession or mediumistic angle, and the force or “Power?”


WHERE DOES THE COMPLEX COME INTO THE PICTURE? Was there a clearing out of fixations accomplished in any of the cases we have been considering? Was it consciously done by any of the performers? Not so far as the records show. Well, what then? Dare we decide that once we contact the Aumakua or an entity of that level of evolution, and make ready to work with it in close cooperation, it will attend to the job of removing for us the fixations which may stand in the way? In our recent discovery of the strong indications in the foot-washing rite of Jesus, of some such mechanism of fixation removal by the Aumakua, we seem to have this decision given backing.


WHAT DO YOU THINK? I am like one of my old friends used to say, “Just a young feller trying to get along,” and I am frank to admit puzzlement at this stage of the research work. How do you figure it out – if you do?





No. 11. Mrs. Ola May Womack. Asks to have her name removed until later as she wishes to drop the Bulletins and take a course.

No. 54. Franklin Llewis, F.H.F., 1621 So. Grand Ave., Los Angeles 15, Calif. One of the most seasoned HRAs. With us from beginning. psychologist, editor, writer.

No. 55. Mrs. Jessie Mead Rose, 616 So. Mills St., Madison, Wis., who recently joined with HRA T.A.L. in the successful telepathic healing experiment in which contact was made via letters and signatures, has been asked to try to help others of the HRA. She wishes to announce that she will be happy to comply with such requests, but that it will be necessary, when taken away from her regular work for that purpose, to be helped by love offerings commensurate with the time expended.


NOTE: Former HRA Charles Pitts, has resigned to study another religion. He may or may not be willing to continue healing efforts.


The Long-Bovis Biometer

(Biometer directions)


If no board is at hand, place your Biometer tape and plate on a table or other flat surface with the plate before you and the tape extending to your left. Take a signature written in ink on paper and fold it so that it will stand upright by itself and can be moved back and forth along the tape. Place it at about 240 degrees, then hold your pendulum over the plate. It will swing along the diagonal lines to give first the “will” pattern, as shown on the sheets enclosed herewith and taken from an earlier Bulletin. The perfect will is a swing on the center line to and from your body. If the swing is to the right of the line it shows a constructive person, if to the left, a destructive person. If the pendulum pauses and then swings to make a “V” the person is easily influenced and neither good nor bad.(Bulletin 22 gives the Brunler scale of meanings for the degree readings. Bulletins 88 and 101 give the pattern meanings.)


When the “will” pattern finishes, the pendulum will begin to swing in a circle if the person has a well developed “personality” or Aunuhipili drive. A clockwise circle is good, a counter clockwise bad, as relates to the natural drives of the Aunuhipili: A large and perfectly round, clockwise circle is the best indication. Small circles or one flattened and whose axis keeps changing, show a condition needing correction – perhaps complexes, much indecision or even spirit influences of a large or small obsession strength. If the circles are also counter clockwise as well as flattened and weak, the Aunuhipili is badly in need of help. If the “will” and “personality” patterns are both destructive, the person may be too destructive by nature to be helped.


When finished with the reading of “will” and “personality,” the pendulum will then, if you look at the signature and ask what the degree reading may be, begin to swing to and from you over the plate, to one side or the other of the middle vertical line. Move the signature with your left hand, slowly, pausing every few degrees and moving it away from the plate. (Start at 240 degrees, as this is below the average reading, which is 250 unless you are reading for a subnormal individual.) When the pendulum swings back and forth exactly on the vertical line, write down the degree on which the signature paper stands. Continue moving the signature away and testing with the pendulum. You may find several points at which the pendulum swings on the vertical line. Note them all, and then go back to test the points to see at which the pendulum gives the strongest swing on the vertical. This is the proper degree reading for the combined Aunuhipili and Auhane or “soul.”


A signature written during or just after prayer will read higher, sometimes as much as 100 degrees. The ‘circle’ reading for a person who is ill may be weak. Many people have so small a circle that it gives hardly any reading at all. This indicates a poorly balanced nature in which either the Aunuhipili or Auhane is weak or undeveloped.

To test a person directly, have him place the tip of his right hand on the tape instead of the signature, and make the reading as of from the signature, having him move his thumb tip back and forth along the tape instead of the signature. For children, a thumb print of the tip of the right thumb may be used. Physical conditions may make readings vary considerably. Take on a surcharge of mana and see how your circle increases when someone is reading you from your thumb tip. (Left handed people use the left thumb tip.) If your reading is over 340, you should be able to learn to use the Biometer. This is a matter of practice. Keep trying.



Direction: Cut into trips on the double lines. Lay the 7 strips in a line, fastening together with Scotch tape an overlapping so that you Got a tape measure re reading P the scald from 5 to 700. Those are Bovis degrees biometric Lay the lead plate so that the let edge touches the 0 point on the tape. Unite with Scotch tape on back of plate and paper. If possible, mount all on a board. 1x5x6ft, if ordered frog a lumber yard will to right as it will come dressed about 3/14-.41 inches by 6    full feet. Fasten tape measure of Bevis biometric do roes to board with Scotch tape, also the plate or tack the latter. It should look like this:





The “Will” ~ “Optimum State” ~ Memory

Oct. 15, 1952




KUDA BUX, who uses “eyeless sight” and who fire-walks, as mentioned in the last Bulletin, seems to be traveling most of his time and giving exhibitions of his trained psychic powers. However, HRA Edward S. Schultz, of Buffalo, N.Y., will try to make contact with him and see if we can interest him in the HRA efforts and get his help in such matters as he may see fit to discuss with us. It would be very interesting to run tests on his signature written at the beginning of his training, say around 15, and as of today. The Biometer might show some interesting changes in the will or personality pattern or the reading in degrees of the brain radiation.


THE BRAIN RADIATIONS OF HYPNOTISTS, by the way, are very interesting because they give the “will” pattern reading of the perfect will. Most people have a “will pattern” which Dr. Brunler classified as less than perfect. Let me illustrate the manner in which the pendulum moves over the plate of the Bovis Biometer (which I have on loan through the kindness of HRA Dr. Hanoka, of Buffalo, Missouri). The arrows show the direction of the swing.




The diamond-shaped plate on the Bovis Biometer is the exact size shown above [Probably not, editor 5/27/2010] and has lines printed to show exact horizontal, vertical or diagonal swings. These line are not shown in the drawings, but the movement of the pendulum is shown as approximately over the lines when a “pattern” reading is taken.



This shows the perfect up-and-down “will” swing which indicates the trained will

or ability to concentrate on a given thought or mental picture, as in suggesting

“sleep, sleep, sleep” in hypnosis. The circle, also shown on this illustration,

indicates the second movement of the pendulum in giving the nature of the person,

whether “constructive” or ” destructive.” A perfect and large clockwise circle swing

indicates the good and constructive and honest person.


The second diagram shows the typical clockwise leaning (to the top right side) of the

average intelligent person who has not taken time to train himself in concentration.

(Check the statements of Kuda Bux in Bulletin 87, concerning his long training in this

particular.) The circle, it will be noted, is not perfectly round, but is ovoid, but still

clockwise. This is not the average because there is much variation in size and shape

of the circle as the pendulum outlines it. A large circle, such as is illustrated here,

would indicate a strong constructive urge but possible failings in putting the best of

intentions into practical use.


The third diagram shows the “V” type of “will” pattern which is most often found in

individuals who have reading in the lower brain radiation degree levels. They

cannot make up their minds and stick to their decisions. They “will” to good and

then to “bad.” They can be influenced too easily by those they like or trust, and may

be influenced for bad as well as good. One leg of the “V” may be longer than

the other. (A peculiarity of the “V” pattern is to be noted, in that the pendulum usually

makes this pattern with its swing over a signature written in ink on a check or over

paper money. For this reason I have found a signature on a check not at all reliable

for Biometric testing.) The circle illustrated in this diagram is just one of many kinds

which may appear. This one is clockwise and indicates a generally constructive

nature, but it is flattened and this shows imperfect realization of the good intentions.

It could be tilted up to one side – to the right, still good, but to the left, not so good.

People with little of the constructive or destructive in their nature often show a very tiny

and weak swing, sometimes none at all.


This diagram shows what Dr. Brunler described as the “destructive” pattern of both

will and purpose or inner nature. The prisons are filled with men and women

having this combination of the counter¨clockwise “will” pattern and the “destructive”

counter-clockwise circle, although the circle will seldom be perfect unless the one

owning that pattern is a very clever and very bad criminal


THE PATTERN CAN BE CHANGED with practice and effort to make the “will” reading more perfect and the circle more what it should be. However, Dr. Brunler found that to change from the general counterclockwise to the clockwise, was so difficult that it was seldom accomplished. The brain radiation reading may increase up to six degrees, we are told, but the average growth in this respect is from one to three degrees.


THE PATTERN READING should be of great value in all work of the type being undertaken in psychoanalysis, E Therapy, Eidetics or Dianetics. (Or “Scientology” as L. Ron Hubbard – now “Dr. Hubbard” in all the mentions of him in the Scientology literature to come out of Phoenix, Arizona  has renamed what was once called by him, “Dianetics.”) While the Brain Radiation degree reading should not make a great difference in deciding whether or not a person (“pre-clear”) was a proper candidate for help or “processing,” it would tell the “auditor” or “guide” or “observer” or “analyst” the general level of intelligence of the one to be worked upon. The Pattern, on the other hand, would indicate how far off the ideal or normal the pre-clear might be, and, by repeating the reading test from time to time, progress could be checked. Our friends of the Eidetic Foundation (252 Mershon St., Fairhope, Ala.), who have been most helpful and ready to run lab tests on Huna lines and to give us the benefit of their growing research program and experience, have had several of the staff there read for their present patterns, and will check betimes as they progress further into the “optimum” or fully normal and perfected state.


THE “OPTIMUM” STATE was first postulated by L.Ron Hubbard in his book, DIANETICS. He also spoke of it as a state in which one was “clear” of all compulsions, neuroses and psychoses, also of all repressions and psycho-somatic ills. However, it was not enough for a person to be normal, with a normal memory and a normal ability to think rationally. Mr. Hubbard pointed to the fact that, under hypnosis, a subject might be caused to “regress” in time and to relive a past event with all the physical sensations “revivified” or brought to life and lived over exactly as during the event itself, but without the actual muscular action, vision, smell and so on – only with a form of complete remembering and reliving of the sensations.


THIS SENSORY MEMORY, in addition to the ordinary memory of the event, in which sight, taste, smell ,etc., are recalled but not actually and vividly re-experienced in full time sequence, was pronounced to be of value in reaching a “clear” state, and while hypnosis was not to be used to get back this recall, the auditor sat beside the pre-clear lying on the couch, and mentally “pushed” to get him to develop the ability to make the sensory type of “return” as well as the usual return in ordinary memory.


MEMORY RESIDENT IN EACH CELL was postulated to account for the full sensory recall and reliving of an event. As recall seemed to go back to the moment of conception, it was then postulated that memory was full and complete in the sensory level even in the sperm and ovum cells. Soon the new recall led back into former incarnations, where no cells with sensory memories were to be found, and the theory bogged down more or less.


HOWEVER, TO BECOME “OPTIMUM,” it still seems to be agreed in the Dianetic offshoot schools of belief and practice, that one must develop ability to recall and relive any and every incident from conception forward, using this combined cell-mind type of memory and revivification to bring to the surface any abnormal mental impression or reaction to such impressions. Once the “aberrational” material was successfully recalled and subjected to the rationalization process, it became normal as a memory and ceased to stand in the way of becoming “cleared.”


RON HOWES, FAMED AS ONE OF THE OPTIMUM CLEARS, has been discussed in the literature which has accumulated around Dianetics, and his augmented mental abilities affirmed. In a letter addressed to “all optimun and pre-optimum humans,” some months ago, he gave the primary steps needed to create an “optimum race.” He wrote in Basic English, and it is interesting to see if the way he writes and the things said show the superiority of one who has attained the optimum condition.


He wrote: “The primary step in the production of an optimum race is the invention of a higher tone reality. To be optimum, this reality must have self-corrective machinery determined by firm, dynamic goals. The inventor of a suitable reality is forced by the race life-cause and assisted by race-intelligence to communicate the invention.” He went on to give other “steps,” the (again I quote) “fourth step is establishment of true communication among all groups and units of the race. Race dynamics insure the integrated results of all steps.” (And now comes the greatest exhibition of an optimum’s ability of which I have as yet heard.) “To aid in the progress necessary for application of the above principles, certain mechanical features may be brought into use. Since the second month, tenth day, of this year, there has been in existence a field of psycho-mechanical structure. This field is directional and can be beamed through an area three thousand miles in radius. The source of the field will stand unknown. The field produces the following. (1). Amplification of causative factors in the race. (2). Temporary enrichment of mind-reality applied to desire and need, (and) (3). Communication enhancement among units of the race.”


I never heard what, if anything, happened following the creation of this “field” by its unidentified creator, but that is how an optimum lays it on the line for the other optimums or not-yet optimums. The goal and the benefits to be had upon reaching the goal, once loudly included corrections of mental and physical health, I believe. Now, little mention is made of these features, but one is supposed to desire even more greatly to reach the completely “cleared” state.


“NOW ITS UP TO YOU,” says an ad in the new “Journal of Scientology” put out by the revised Hubbard Center in Arizona. (Subscription rates, $2.50 per year. Address 1405 No. Central Avenue, Phoenix, Arizona.) The ad in question shows what the pre-optimum can do to approach the desirable state. They offer access to sixty lectures on tapes by Dr. Hubbard, with fifty texts to study. In addition, one can have 100 hours of supervised co-auditing with the Mathison Electropsychometers, and enjoy the benefits of the use of the newest techniques “from Effort to Black and White.”





Dr. L. Ron Hubbard is pleased to announce in the latest issue of the new journal. He writes that qualified engineers, in addition to himself, have observed the energy, measured its flow, observed it in its isolated state (!), and have invented a very simple new technique which in about 25 hours will enable the individual to get a startling manifestation, if I read the article correctly. Those further advanced in Scientology may make the grade in as little as two hours of special processing. It is further reported that some pre-clears have been burned by the energy, and that care must be taken to ground anyone when the energy is to be utilized in whatever way attempted. It is said that the energy is an AC flow and that it is of very high frequency. The matter is made clear and simple in this paragraph.


“The energy source is also the awareness of awareness unit of being and is considered by himself to be himself.” Of course, this possibly could be typographical error, but it seems not to be. It is quite possible that to one familar with the new terms used in Scientology this makes a very complete and convincing explanation of where the energy of life comes from. The similarity of this “first time” discovered energy to the mana of Huna, is suggested in the statement in the article that it can be conducted from body to body (as is also done in the Eeman circuits) and that it can be increased by the use of the proper technique so that there is danger, if the subject is not grounded, of destroying some vital part of his being. The “serpent fires” of Theosophy were said to be made up of life energies generated by special techniques, but, if not very properly controlled, apt to burn out one’s brain or otherwise ruin the one arousing the forces and allowing them to rise along the spine.


THE ORIGINAL CONCEPT OF “CELL MEMORY,” so far as I have been able to learn, was proposed by our own  HRA L.E. Feman, of England, first printed in 1929. Mr. Eeman was a flyer in World War 1 and was hospitalized, because of injuries, over a period of some time. As doctors failed to cure him and bring an injured shoulder back into action, he began to study himself and his muscles, also his conscious and subconscious reactions. Eventually, he discovered that a complex was causing the shoulder trouble. He found that there were areas of muscular tension which indicated subconscious complex knots, and that he could work from muscle tensions back into the subconscious and bring up the incident which caused the complex to form, enabling him to rationalize it. The shoulder was released and restored.


But he did not stop there. He followed through in his mental exploration of his subconscious as it was found resident in his body, and learned a method of relaxation and of using his powers of internal observation. He gradually became able to observe the bodily reactions to mental pictures of such things as running, walking, seeing colors, feeling heat or cold or warm sunshine. It is a long and fascinating story. In the end he was able to recall vividly and relive practically any memory of physical experience. In his book (Chap.9, page 183) he passed on a question which at the same time gave some of his basic findings. I quote:


“If it is a fact that self-suggestion is absolutely indispensable before any conscious action of any kind can take place, why do people find it so terribly difficult to accept that the same law may hold good for all subconscious actions? Why do they find it much easier to accept by implication that unconscious actions just happen without any intelligent or intelligible force having any say in the matter?


“Why cannot they understand that our continuous subconscious or unconscious actions, the heart-beat, breath, circulation, digestion, only persist in virtue of the unconscious suggestion involved in the memory of their having been done before, and done in a certain way, with a given rhythm; individual memory, organic memory, cell memory?”


Mr. Eeman explained how the thought of running caused the subconscious to react as if to suggestion and to make the heart beat more rapidly, the breathing to quicken, and all the body to react in some degree as if actually engaged in running.


From this he deduced the fact that energy was produced (he decides that it is drawn in from the surrounding ether, just as is done in real, instead of imaginary, running) but was not expended except to a small degree. This left an excess of energy (much like the Huna surcharge of mana) which could then be turned into evolutionary channels of use.


This excess energy, directed by mental action, was the key to a form of conscious quickening of bodily evolution toward fullest muscular, organic or other powers and perfections. The observing and directing mind, with daily practice, came to be aware at will of the sensations inside the body which, I take it, only the subconscious ordinarily senses. It is a method by which the conscious becomes aware of the subconscious in an amazing way, and is able to train and guide it to develop the physical vehicle, and soon, to develop its latent but natural psychic powers such as those of telepathy, prevision and clairvoyance. Every part of the man is developed, and his health and sense of well being is perfect, as are his skills in such games or actions as may demand muscular development and coordination. The memory becomes perfected and includes memories of bodily actions and experiences when there is reason to recall them. The usual powers of conscious mind mentation are increased to their highest level, and, in due time, after going through a very interesting set of development steps, there comes awareness of the superconscious realm much as in Zen.


This last part of the development rests on the earlier steps, and, while not the whole of the goal, offers the most advance. We all know a degree of bodily and mental perfection, but few of us have known the awareness that opens on the next higher level of being, that of the superman, and for that reason, the greatest lure attaches itself to that part of the total goal. The implication cannot be escaped that it is, in this way, possible to make a sufficient, complete and conscious evolution in a single lifetime, and so reach the goal set before us by the Creator of life in human beings.


Whether or not the “optimum” condition includes the goals which HRA Eeman has set before us, I am not in a position to say, but one thing seems fairly clear, and that is the fact that the goals were more fully outlined, the methods of attaining them more clearly given, and the basic philosophy more perfectly fitted to match methods, than in any of the later systems in which methods are still being changed at the rate of a new “technique” a month and in which theories change even more rapidly.


I strongly recommend that any HRA who plans to make even a tentative study of the materials of the now scattered Dianetics field, begin by obtaining the book which has just been discussed ($1.30, post free), and, while ordering, a copy of CO-OPERATIVE HEALING, a later book of great value. ($2.60, post paid.) Owing to the advantage we enjoy because of the exchange rate, this is indeed a bargain value for two such important books. Address: L.E. Eeman, H.R.A., 24 Baker St., London W2, England. Say you are an HRA and ask to have your copies autographed directly to you if you plan to keep them.  (Much more will be said in the Bulletins concerning this work of discovery so ably carried out by Mr. Eeman. He has generously given permission to quote from both books, but, of course, there is no substitute for a full study of the books at first hand.)




Contained in his summary of the steps (Self and Superman, Chap. 11, pg. 206 and on), which lead from one level of consciousness to the next. I quote:


“A rough outline of what the explorer may expect to discover as he invades successive regions of the subconscious may not be out of place.


“He enters upon his voyage of exploration of the subconscious realms in the attitude of the most perfect quiescence he can achieve, physically, mentally, emotionally and spiritually.


“What then is his state of consciousness?


“At the outset, he will notice that those things which impinge on the consciousness are objective. They are things of the outside and reach him through his senses. He feels the weight of his body on the couch, the cold atmosphere, his clothes. He hears voices, noises, the traffic outside. He sees the wall, senses the passing of time. He dwells in time and space; his consciousness is nourished on relatives.


“This state may be termed objective consciousness. For a while this state endures; the subject continues to receive impressions from the outside; his perceptions merely reflect the reactions of his senses to the objective world.


“After a time the vividness and intensity of these outside messages weaken, and eventually, although the objective world still continues to act upon the subject just as before, his senses seem no longer to function, and outside all appears silence and peace.


(“There follows a period of apparent blankness, during which the subject’s consciousness does not seem to be affected by any phenomenon. This period varies in length from subject to subject, and from time to time, and its characteristics are also more or less marked.


“It is merely a period of transition – as careful observation will establish – and is occupied in the gradual transference of energy from the objective to the subjective processes.


“Under wakeful conditions, the amount of energy devoted to subjective processes is just sufficient for current needs of the system, and these processes are not carried out in a manner sufficiently vigorous to attract the subject’s attention to their performance. Moreover, the subject’s attention is generally fully occupied at such times in the observation of objective activities.


“When the objective activities are reduced and eventually cease, the energy saved is gradually transferred to subjective work. This is intensified, and gradually attracts the attention of the subject.


“When this has fully developed, the consciousness becomes exclusively engrossed in the inside sensations of the body, to the exclusion of all external perceptions. The subject has then entered the second state of consciousness, subjective consciousness.


“This is recognizable by all, although a little more care in observation and a certain determination to remain conscious are required.


“For a while this state endures; the subject continues to receive physical impressions from the inside, he becomes more and more conscious of his breathing, improving circulation and the resulting warmth; he feels this warmth spreading into parts of the body that were previously less warm although he had not been aware of the fact; he is struck by an increasing sense of glow and well being that seems to spread its beneficent action more and more deeply as the body becomes heavier and heavier. The subject then realizes that his body is asleep, and that its work is being performed extremely well although he himself has remained awake.


“As the intensity of the metabolic processes increases it tends to reach the level of power at which they appear to be outside the reach of the subject’s observation, or so one would conclude from the fact that gradually his consciousness of them completely vanishes. With his physical self, apparently, all has become silence and peace, just as a little previously, outside, all had become silence and peace.


“There follows (a second period of apparent blankness during which the subject does not seem to be affected by any phenomenon. This is merely a period of transition, and is marked by gradual transference of energy, increased in quality through rest, from satisfied physical processes to mental processes. Gradually the consciousness of the subject, which has, by now, completely lost sight of both objective and subjective physical phenomena, becomes aware of the fact that he is still AWARE, but aware of nothing physical, aware of himself, obviously, since he is aware of the fact that he is aware, and yet is aware of nothing of the body.”


When this has developed, the consciousness becomes exclusively engrossed in mutation, in the self, merely being and acting metaphysically. The subject has then entered the third state of consciousness; self or super-consciousness. “This is also recognizable by all, but all will not reach it at the first attempt. Until they do, they are at liberty to deny both its existence and its accessibility, but it were charitable to warn them that such denial will offer insurmountable obstacles to their attainment of it.


“Fierce determination to remain conscious – although, to all outside appearances, fast asleep – and great concentration are essential.


“For a while this state endures; the subject becomes more and more clearly aware of his existence as an individual, apart from his physical shell, he experiences more and more definitely what he may feel must be true contact with his self, his soul, and out of this experience he may evolve a conviction of survival after physical death which nothing will ever endanger, a certainty of the unending and untrammeled beyond.


“Gradually this state of self-consciousness, as all its predecessors, seems to elude the subject, and if he then is fortunate enough to retain his consciousness, be may enter the fourth state of consciousness: one-consciousness.


“Anyone who has ever been blessed enough merely to set foot on the threshold of this plane of consciousness is not likely ever to forget the indescribable sense of beatific revelation it engenders. We seem at one instant to be divine, to leap to understanding of things as yet undreamt, to vault in but one second the dense barriers of ages, to pierce in one fierce burst the veils of generations, and then fall by the way, dazed by the revelation, rejoicing though, beyond the force of words, that, knowing not what we have known, we should still know beyond the pangs of doubt, that in one spark we had known All.


“What is left after that? The sense of oneness with the Infinite, the sense of at-one-ment with the true, the just, the unending, the unlimited, the sense that one is a part of that whole, and that whether it takes years or days, ages or seconds, the time will come when the consciousness of that oneness shall be our patrimony, a consummation that is worth waiting for.”


THIS GOAL RESEMBLES MORE THAT OF ZEN REALIZATION than does the more poorly defined goal of the “optimum” state. In Self and Superman, little is said of the complex and its removal, but in the later and larger book, Coperative Healing, Mr. Eeman has gone into that angle more fully, describing his methods of getting at the complex and removing it, and giving his methodology the name of “Myognosis.” In this method he depends on the clues offered by tensed muscles to point the way to the complex. The older, slower method of “free association” is avoided as less safe, rapid, specific or controllable.


HRA Rev. Jessie Curl is out of Los Angeles until about October 26th, at which time she will return and open her new office at 1515 Wilshire Blvd., Apt. 2, Girard Apts., Los Angeles 17, Calif. She reports continuing good results in her healing work done with the spirit aid of Hoo`ola, who recently has been joined, I am told, by his spirit wife. Rev. Curl may also have her own church soon. Her absent healing work continues, and she may be reached at the address just given.


THE TMHG HEALING WORK OF THE HRA has been set back an hour to conform with the return to standard time for the winter months. 3 and 7 P.M. are still the hours, seven days a week. I am very happy to be able to report that almost every mail brings some good report on the healing results. One mail recently brought four good reports. It is possible that the new plan of limiting treatments through TMHG to those who have written in at the beginning of each month, has helped by preventing waste of time and energy on requests from those HRAs who may long since have ceased to sit in at the appointed hours or to offer their share of the mana needed by the Poe Aumakua to aid us as the energy is directed to one HRA after another. It is also possible that the self-cleansing (of complexes) which I have been doing, has made me a better channel for the flow of mana and its direction. The two spirits connected with the small ivory ikons by the Sandwiths, are invited to help at all sittings, and the work is conducted facing the large healing picture so kindly sent to us by HRA Mrs. Kingsley Tarpey, of London.


THE SELF-CLEANSING METHOD which I am using consists of taking a few minutes each night (or after any period of slight upset during the day) to “forgive” or let go of and put aside any conscious or half-sensed irritation or worry, then to make contact with the Aumakua, ask that it finish the clearing away of all such things (I say, “Please forgive…”) and then relax and wait. There come a few yawns or other slight physical reactions, and all is cleansed – the state of mind being left serene. This is proving to be a most helpful and practical method, and it does not call for the help of a second person, a factor greatly in its favor.


HRA Florence E. Wilcox, 2921 Francis Ave., Los Angeles 5, Calif., would like to meet other HRAs living near her.


The new Tregear Maori Comparative Dictionary is helping turn up many new and helpful word and root meanings. I consider it the first unit of equipment in our proposed HUNA LABORATORY. A recent study brought to light the strange fact that na Kahuna had only the word lima to use to designate the entire arm and hand. In the following passage (Isaiah 40:10), the translators had to insert “hand” because only “arm” appeared in the original as given by a good kahuna: “Behold, the Lord God will come with strong (hand) and his ARM shall rule for him…” The secret is that the fingers were always mentioned separately by na Kahuna, using the word mana`mana for them which hold the secret meaning of the mana being divided between the Aunihipili and Aumakua to make the latter strong and able to “rule” or make changes on the dense physical level in answer to prayer, or on the level of the future aka pattern world as well. The passage also says, 11 …his reward is with him.” Utu, is “reward”, but the secret comes out in its secondary or Huna meaning of “to absorb water, like a sponge,” which confirms the fact that the Aumakua MUST be given its share of the low mana to enable it to work for us.



November 1, 1952

Dianetics, Eidetics, E-Therapy & Scientology


RATHER AMAZING NEWS has been coming in of late concerning the rapid changes and developments in Dianetics, Eidetics and E-Therapy. This Bulletin will be given over largely to this news and comments on it, but first let me explain why. I believe that one of the primary duties of the HRA is to hunt out any information bearing on Huna or related fields, especially if it is new or so little known that it needs spreading among us. Most HRAs are unable to obtain such information, and few have time to study it and conclude what it may be worth. I, however, here in the middle of things, have information constantly being offered. I have the opportunity to study it and to try to give it a proper evaluation, even if this is frequently impossible. In the Dianetics field, it is my feeling that we will do well to keep careful watch. A large number of earnest enthusiasts are at work there, and all sorts of things are being tried out. New theories are being evolved, and practical testing runs along side-by-side with speculation. It is to be hoped that, sooner or later, some simple and sound methods of draining off the complex may be discovered. As we all know, na Kahuna believed that the “path” had to be cleared of the several kinds of “sins,” including the complex and the obsession influence. We are fortunate to have several exceptionally active HRAs in the various parts of the Dianetics field, and they have been doing for us the laboratory type of investigations which we have not been able to do for ourselves. What they have to report to us merits careful consideration, no matter whether we agree with their conclusions or not. In any event we owe them a debt of gratitude.


SUGGESTION HAS BEEN ACCEPTED by E-Therapy, I was told by HRA Kitselman recently when he called at the Study. I gather that the method formerly advocated did not produce the results that had been hoped for and so, as in other parts of the Dianetics field, “new techniques” were in order. The main trouble in the use of the E-Therapy method has been to get full contact with the “E” or our Aumakua, and to be able to get it to take over the task of bringing back the right memories at the right time and causing them to give up their content of complexed material – to the end that it may be drained off with appropriate physical actions such as yawning, panting, jerking, flushing and the like.


In the lore of na Kahuna there was no expectation that the patient would contact his Aumakua before his fixations and “eating companion” obsessions were located and removed sufficiently well that the Aunihipili would feel free to reach out to make contact along the aka cord. More than that, the patient had, as his very first step, to admit his guilts, make amends for hurts done others, and go through a very definite form of conversion or turning away from the hurtful  way of life. Not until this was done, could the kahuna help him to open his path to the Aumakua and obtain help and healing. Jesus, whom we have discovered to be a kahuna of the fist grade, had the same ideas on this approach as did later na Kahuna.- This has not been a fully recognized necessity as yet in Dianetics, although full recognition is coming inevitably, judging by all the signs.


Through light suggestion, Mr. Kitselman hopes to enable the Aunihipili of the one being helped to make contact with his Aumakua “E” in a much shorter time and in a more complete way. As I understand it, this will be the only use to which suggestion will be put. For some time, despite the effort made in early Dianetics processing to avoid even a touch of suggestion, it has been believed by many that it could not be avoided so long as one person was relaxed to a great extent while his guide was mentally driving him to recall memories which would reveal “engrams.”


The early experiments with the use of the Indian practice of eating the narcotic peyote buttons to release the Aunihipili are being continued with the refined narcotic element, under proper supervision, and tests are being made to learn whether or not this may assist one to get into contact with the “E” more rapidly, or to get instructions in dreams, visions or through symbols from the Aumakua.


Mr. Kitselman is lecturing, demonstrating and traveling. He has plans afoot for a rather expensive and elaborate center at Pyramid Lake, north of Reno, and is working to raise $50,000, which he offers to match with property worth $64,000. It is to be a place where the members can come to rest, to be helped and to spend vacations. As is the case with all the offshoot branches of Dianetics, the work of teaching the new “techniques” as they are evolved, is done in part through lectures recorded on tapes and distributed to the several centers, where they are listened to by those desiring the instruction.


EIDETICS RECOGNIZED SPIRIT OR OBSESSIONAL INFLUENCE some time ago, and I now learn that in Scientology, L. Ron Hubbard’s new brand of Dianetics, the thing at first thought to be impersonal and named “demon circuit,” has been accepted as spirit influence of an obsessional nature, ranging from slight to strong in different pre-clears. This checks with the Huna of Polynesia and of the Garden of Eden and of the New Testament.


In July, HRA Bert Avera, of the Eidetic Foundation in Alabama, gave me the first news I had of this major change in the field. Here are parts of his letter.


“We have been making some very interesting discoveries here at the Foundation, relative to the problem of spirit possession. And these discoveries have had some astonishing repercussions on the astral plane. We have found a number of people who have discarnate entities attached to them and attempting to influence their lives.


“In two cases we have exorcised these entities by having the pre-clear locate the agreement to have them. (Note: agreement is apparently the acceptance of spirits or of any event that may occur, by the Aunihipili, although in Eidetic no distinction is made between conscious and subconscious. In this adoption of the Gestalt brand of psychology, all offshoot schools of the original Dianetics seem to follow the lead of Mr. Hubbard.) There is always an agreement (or tolerance?) or the entity cannot attach itself. The agreements are found in the same way any agreement is found, as described in SIMPLIFIED PROCESSING (Mimeo unit, price $2.) with one addition. It is necessary, or at least advisable, for the pre-clear to erect about himself a shield against counter-emotion and counter-thought (those opposing his own), because these entities will negate strongly against any attempt to get rid of them. If the pre-clear is running with an auditor, the auditor should erect a shield about himself too. If the auditor has any perception on the astral plane, these entities can be seen and heard very clearly while they are being ousted. They frequently plead frantically with the auditor when they realize that they cannot be felt through the pre-clear’s shield.


“Entities such as these are people who have died and have refused to accept responsibility for their death; hence they must maintain for themselves the illusion that they are still alive. They frequently do this by living with incarnate people, generally ones they knew when they themselves were alive. They try to gain and to maintain control over these people. This can be accomplished, as I have said before, only if the incarnate individual desires it. There is ALWAYS A REASON for this type of agreement, and it must be found if the exorcism is to be permanent.


“Also, we have found that there are such things as demons. Real honest-to-goodness demons. They are a life form which has its lowest material existence on the astral plane, just as our lowest material existence is on the physical plane. They do attempt to possess people. When they succeed, they are responsible for a great deal of insanity, since their sole desire toward humans is to harm them and feed on their life force. But, once again, they cannot possess an individual except through his own agreement (acceptance) to be possessed. Frequently, in the case of demons, this is through an individual’s fear of the so-called supernatural. Their greatest weapon against us is our fear of them.


“As a child, an individual may hear ghost stories that lead to the acceptance of the reality (belief firmly established) that the ‘things that go bump in the night’ are capable of doing limitless damage to poor ‘defenseless’ humans. This is a form of agreement that leaves this individual wide open to the attack of any entity intent on doing harm, and there are plenty of these.


“For the past ten days we have had a siege of demons. They have been attacking because the discoveries that are being made here are extremely dangerous to them. The data we have is a definite threat to the continued existence of demons as such. We have killed several of them experimentally – that is, we have destroyed their astral forms.


“I suggest that, if you have any fear of  ‘the horrid things of darkness’ (mentioned in SSBM), you find where you have accepted realities concerning their ability to harm you, and blow them out. While you are doing this, it would be advisable to erect a shield such as I have described. This is easy to do. Just will it to exist and it does. Make certain that it encompasses your entire body. This is a genuine shield, and not merely insensitivity to counter-emotion and counter-thought. In this business it is a good idea to be on guard against any and all sorts of low-toned attacks. (Attacks from entities of evil intent.)”


NOTE: Recently, HRAs George and Helen Sandwith sent in fine photos of Hindus involved in fire-walking, also of their temple and images. I was requested to try to run Biometric tests on individuals, the fire, the images and so on. I tried repeatedly, without success. The pictures seemed dead to me from a psychic contact point of view. Later, they sent in a fine set of photos of native Fijian fire-walkers in action, and I had little trouble making contact with them and getting their readings. (All had the “will” reading straight up-and-down.) It was my conclusion that the Hindus had surrounded themselves and their temple, images and fire with a “shield’ of some sort that kept my George from touching them when he projected an aka finger along the line of the aka threads tied to the photos. There is evident power in such a surrounding shield. In our “Wall of Protection” set up by will and action of mind and prayer, there seems to be something very similar. By-the-by, no man in the service who has been included in our “Wall” group has yet been injured. We build on the Wall twice daily in the TMHG right after offering mana to the Po`e Aumakua and making our request for a world at peace. Work through me in this. I have the names and signatures of them or of a dear one through whom we work if we lack a direct aka thread connection via a signature.


SCIENTOLOGY HAS PULLED OUT ALL THE STOPS recently and for a report on this we are indebted to HRA Clem W. Johnson, of Boca Grande, Fla., who has been spending time and money freely to test out the Dianetics-Scientology ideas. Here are parts of a recent letter.


“Speaking of Dianetics – I am not a clear yet! I have had about 150 hours of old style auditing, and must say my health has certainly improved as well as many aberrations that I now realize that I had. But the new system of auditing with the electro psycho-meter offers me hope of becoming a THETA CLEAR in the next few months. It is the first time that Hubbard has come out with a technique that has excited me.


“Scientology has now come to deal with fire-walking, seeing behind walls, instant healing, spirits, Huna, Yoga and all the other known forms of mysticism.


“With the new technique 88 in which Black and White is used, it seems that the present aberrations of life are unimportant and a waste of time. The secret now is to clear the Thetan – our Aumakua, on the WHOLE TRACK of his aberrations, which goes back 70 trillion (70,000,000,000,000) years to the time when he first left the ‘Home Universe.’


“With the use of Black and White, one simply gets a concept of an incident and then proceeds to turn everything white around it. When black encroaches, run it away and turn it to white. When one can KEEP the field white, the incident has been reduced or cleared. This has to be done with the use of the E-meter, but a person can audit himself even, with this case.


“With the old systems of auditing present life engrains, there were only a couple or so people who ever reached what they thought was a state of MEST clear; but they had a habit of sliding back. It is now known that this was because the Thetan was not audited. Now, it is much easier to produce a Theta clear than it used to be to produce even a false or temporary MEST clear.


“Hubbard claims to have proven the new technique on 20 people and on himself, saying that he is, himself, a MEST clear. The latest news from Scientology Journal is that five Theta clears were produced in five days at Phoenix.


“The following information was gleaned from the 20 people who were audited and who ‘lived’ through these incidents. (See the $2.50 mimeo release, “What to Audit,” Scientific Press, Inc., 1405 No. Central Ave., Phoenix, Arizona – By L. Ron Hubbard.)


“It seems that there are at least two lines of spirits. One is called the ‘Genetic Line,’ and incidents of abrasive nature have happened to this entity during processing through the line from the Photon, Photon Converter – algae – Jellyfish, Weeper – water squirted – Clam, Being Eaten by Birds While a Clam, Sloth, Early Ape, Plithdown Man, Neanderthal Man, Early Civilizations, Before Conception, Conception, Birth, and Present Time.


“It would seem that the Genetic Entity is a double spirit, since it can be, and is, run through the ovum and also the sperm cells before conception. This I know, because I ran that myself.


“The Theta line begins about 70 trillion years ago when there was an incident of BEING REJECTED FROM THE HOME UNIVERSE, SEPARATION FROM UNIVERSAL SUPPLY OF THETA, BODY BUILDER INCIDENT, CAPTURE BY  ARSCLYANS, ELECTRONIC FIGHTS, DEPARTURE FROM DEAR SOULS – with several incidents in dear souls area – ENTRANCE INTO MEST UNIVERSE- upward of 1 trillion years ago. Then there is the city of Arsclycus set of incidents in which the Thetan has a double life track, one body being held in pawn while he goes elsewhere and is born into a MEST body. About 10,000 such lives. Each time he dies, he goes back to the body held in pawn until time to be born into another body. Then there is the incident of the collapse of Arclycus, followed by the effort to get into a new body line. The dates on these incidents are not quite clear but seem to be upward of 1 trillion years ago.


“There are many other incidents – without being standard – down through time until we reach the area in time which varies from person to person, which is called ‘Facsimile No. 1 – or Engram 1.’ They may be anywhere from 35,000 to 200,000 years ago. This would be entrance for the first time into the present body line. Many births and deaths in the present body line have been experienced by the Thetan up to the present time.


“It is very easy to recognize the Aumakua as the Thetan, and it is very simple to recognize the Genetic Entity as the Aunihipili It is also easy to recognize other spirits or entities – or split-off pieces of the mind – in the body. So far I have not been able to put my finger on the Auhane in this system, but perhaps it will be revealed later.


“The demon spirits which Hubbard used to call ‘demon circuits’ are now called ENJECTED ENTITIES. They will bear auditing from now on, and sometimes people get better for a while after auditing them, but it won’t last. After auditing the Thetan, they simply vanish. So now they are ignored. They vanish very rapidly in auditing the Thetan.

Now here is a point. The Thetan is BEST placed is his own body and in his own world. The next best place is about three  feet behind and above the MEST or physical body. The WORST place he can be is INSIDE the MEST body, as then he is very badly aberrated, degenerated and decayed. He comes to think that the MEST body is all there is. He is the control of the MEST body then because the Genetic Entity has turned over most of his control to him, and so all he has to do is to try to keep the body running in some sort of condition until he decides to give up and take a new body. The Thetan knows this and leaves the body before death. The Genetic Entity stays on until quite some time after death, or until the COMPLETE DEATH of all the cells.


“Thus the Thetan carried all of his aberrations with him into a new body which he enters sometime just before birth. The Genetic Entity enters before conception.


“Now in auditing, the only thing one does really is to remove the occlusions and restore memory. Once one remembers his other realities, he is relatively un-aberrated. For instance, once one remembers that he once could defy fire or walk on water, it becomes his reality and there is nothing more to it – he just goes ahead and DOES IT.


“Therefore, Huna, Yoga, Hinduism, Metaphysics and all related subjects – even Christianity – are based on the same thing:


Getting rid of sins, recovering memory of incidents

Unblocking the Path

Working out Karma

Faith – dim memory

Concentration – bringing back some memories.

Going back to 10,000 years ago, and back and on back


“It should be noted that in auditing, the only incidents which amount to anything or have any aberrative power-charge on them are OVERT ACTS. They are acts which you have once done to somebody or something else. THERE IT IS IN A NUTSHELL. Huna says, DON’T HURT ANYONE ELSE – another, your brother, or what not?


“So we really have to thank Mr. Hubbard for proving Huna to be almost 100% perfect. I have always, since Dianetics came out, believed that clearing the mind was all that was needed in Huna to become a kahuna. It should be something attained instantly, not as the result of 4o years of meditation.


“Mr. Hubbard says now that about 80 hours auditing with the E-meter, using the new techniques, will produce a MEST clear and, after that, it does not take long to go to Theta Clear.


“There are now several recognized states of clearness:


A 15 or Optimum – not stable

NEST clear – cleared of aberrations of this life, and of enough on the Theta or Whole Track, to make one stabl


3. A CLEARED THETA CLEAR. One who cannot yet be imagined. So called. One who does not  have to depend upon a MEST body, but who can come and go from it at will. He would have perfect control of any powers that have been contributed to any person on Earth, such as the most fantastic miracles of a Yogi or of Jesus or of anyone.


“The most fantastic stories of fiction, writers cannot describe what the Theta Clear can do, let alone the CLEARED THETA CLEAR. In my case, I am not interested in the latter – just working to become a Theta Clear.


“One has to get a great deal of charge off the incidents of this life before he can even CONTACT his Thetan or Theta Being. A Thetan does not have a MEST body. It is the person, according to Hubbard, NOT the Genetic Entity or the MEST body.


“It is a theory of Scientology that a person cannot conceive of or imagine anything unless he has once experienced the same kind of incident. It is my belief that every story, myth or legend originated from some basic fact, whether related to this world or not. Whether these tales or imaginings are true does not matter, nor does it matter whether or not you believe them to be true. Mr. Hubbard says, however, that it is absolutely necessary that they be audited and run out of a person to clear him.


“To me, it would seem to be fantastic if these incidents (of the past 70 trillion years) were run by only one person, but when more than 20 people have run the same incidents – Well, to me that sounds like the facts were genuine. Be that as it may, the incidents, whatever they may be, must be audited out of one.

“In Bulletin 87 you asked how fire-walking can be done. Very simple. All one has to do is run out his ‘hurts to others’ over his Whole Track, and then find some time when he could or did fire-walk, and see how he did it at that time. That’s all, Brother!


“My E-meter just came yesterday and I have put about four hours into auditing with it – self auditing – and it is simply fascinating to watch the needle show charge on incidents in this life, and then watch the charge or emotion go down and reduce. I tried it today on incidents reduced yesterday, and there is no charge on them now. I can’t even find some of them which have been reduced.


“I’ll let you hear more later. After I am a Theta Clear, I will come over and demonstrate how to become a kahuna.


COMMENT: After much coaxing of the reluctant and doubtful Cigbo, I managed to get him to scratch up the price of the What to Audit book. It has come and so I can review it briefly. In the foreword, Dr. Hubbard writes concerning the new technique …


“This one has really found it. So all I am going to say is, you’ve got it now. Let’s get this show on the road. That isn’t Greek. It’s a call to action.”


In his second foreword he begins by writing, “This is a cold-blooded and factual account of your last sixty trillion years.” On page 2 he explains why he gave up auditing the  engrains of the present life and went over to addressing himself to the many past lives instead. He writes, “I used (on 20 test cases) the most modern techniques – 1952 – and did a standard auditing addressed to the current lifetime of each one. I obtained mediocre results, partial recoveries, slight betterment in attitude. Then I audited each case addressing only past track, prior to this lifetime: the results were swift and spectacular. Thus I validated, for myself, the reality (belief) that in auditing the whole track, one can obtain excellent results that in auditing the current lifetime, one can obtain slow and mediocre results.    From this series came this conclusion: THE AUDITOR WHO INSISTS ON AUDITING THE CURRENT LIFETIME ONLY, WHEN HE HAS THE WHOLE TRACK TECHNIQUE AVAILABLE, IS WASTING TIME AND EFFORT AND IS, IN FACT, SWINDLING HIS PRECLEAR.”


A rather alarming situation is indicated in his following lines in which he tells of investigating the many auditors who “held back” and did not wish to accept the new ideas which were offered to them. He took several of these auditors through a number of sessions, and reports that, “I found several noteworthy similarities about them; they were so low in tone it was almost impossible to get them to register on the old style Mathison (E-meter), their cases were utterly bogged (down), they generally made a practice of refusing any auditing, their general record with pre-clears was very poor, their own lives were running badly, they not only fought past lives, as they called the ‘whole track,’ but they fought any technique evolved since the summer of 1950 or used later techniques poorly. They would not run any overt acts even in this lifetime; they needed, so far as their cases were concerned, the most careful auditing.” It is to be hoped that these – “a large number of auditors” – were not graduates of the early $500 courses and were not auditing pre-clears when they were, themselves, so lacking.


VERY DISTRESSING NEWS came recently in a form letter from the publishers of ARC LIGHT and PLUS & MINUS. They, HRAs Dee and Bill Swygard, simply announced that, as of September 20th, they were suspending publication and closing their book sale and rental service. Refunds were promised on the balance of subscriptions. They explained that they were closing down “for reasons diametric to those we had for starting them.” One can only wonder whether it became necessary to begin to eat again. 20¢ per copy to make up and send out an eight-page journal to a small list of subscribers, leaves little above expenses. HRA Meade Layne has struggled along for some years getting out ROUND ROBIN, and feeding himself on the side. Cigbo could tell some tall tales about his experiences scratching up enough to get past times of crisis with the HRA Bulletin. My hope is that Dee and Bill may have become auditors equipped with E-meters and 88 technique, and are ready to set up in business at $25 the hour to help produce clears – or something which promises to be as lucrative. On the other hand, I do hope that they did not suddenly gag over the diversified materials offered in the Dianetics field – and just throw up everything.


MORE BAD NEWS is that Secret Science Behind Miracles is now down to a few copies. I tried to get five copies to hoard against “rare book” days and prices, but my publisher, Kosmon Press, could not promise to let me have them until a count was made of the recent orders and the number of copies left in storage at the press in Kingsport, Tenn., where address labels are sent to be pasted on and copies mailed. There is a long chance that a reprint may be made later on, but nothing certain yet. Hold the thought that the reprint will eventually be made. HRA keeps alive by the arrival of new members from the later readers of the book, you know.





November 15, 1952





HRA S.H. of Glendale, Calif., added to my faith and pleasure with a letter of Nov. 6th, in which she writes, “I wish to report that my son-in-law has today returned safe and sound from Korea. His plane and that of his wing man were the only two in the squadron which did not get a single bullet hole. I wish to thank with all my heart the TMHG group which has been working on the “Wall of Protection.” It evidently is very potent action and so very much worthwhile. Our group here still has Breakfast Meetings – and Huna still works for us. Thanks again.”


We still have a perfect score on our “Wall” boys. The visualized “Wall of Protection” and the prayer to establish, strengthen and keep it around each of them, is made in the TMHG just after the gift of mana to na Aumakua through the “braided cord” – this mana is for their use as they see fit – and following the visualization and prayer for world peace and progression into the New Day of Hurtlessness, Helpfulness and Enlightenment. The signature, in ink, of your fighting man or one near to you for whom you will work faithfully, may be sent in for the TMHG at any time. A report on such men is to be sent in whenever there is a change in their service, such as leaving any part of the service that may endanger them. If any of you plan an auto trip of some length and wish such prayer protection as can be had through the TMHG, let me have the request and dates and the signatures of those making the trip a few days before the start.


THE MATCH BOX EXPERIMENT WORKS well for her, reports HRA Mrs. H.G.G, of Long Beach, California, who is one of our brand new HRAs and who is reading and testing out the things laid out for training and testing in the early Bulletins. She has followed the suggestion that one take several of the small match boxes to be had at the grocers, remove the matches and use the boxes instead of the pill boxes, which are more difficult to come by.



I am so excited at this point I’m not sure my letter will make good sense. However, I’ll risk it, knowing you have been through a similar experience! Tonight is the third time I’ve tried the match box experiment, and I’ve hit it four out of four!  “George” seemed to tell me what was in the boxes, then I checked on each one again with “George” and the pendulum before opening the boxes. The first and second times I tried the experiment I was only able to get what was in the first box; the other three I couldn’t get straight with either “George” or the pendulum. You will know how I feel this evening, having got all four correct.


Mrs. H.G.G.


Yes, the Aunihipili can be trained, rapidly with some of us, more slowly with others. It is a good idea to try George on the boxes now and then to see if he is in good working [order].




Election predictions made by the use of the pendulum (despite my recent warning that prediction of the future was most uncertain with the pendulum) were attempted. Three pendulum tests made by Democrat HRAs who hoped Adlai would win; all came up with “yes” swings. Two tests made by Republican HRAs hoping that Ike would win, got “yes” for him, and one got correct answers on a number of other favored candidates who later won. Cigbo, who was not very well briefed as to what it was all about, suspended his pendulum from his tail and in due time voiced the somber prediction, “pendulum Harry is the one who is going to be ejected.” Later on, after consulting with Mr. Thomas Kat, in our alley, he was able to explain everything. He said, “It is very clear and unmistakable that only Republican Uncles and Aunties can predick with a pennylum, anyway, in this ejection.” I hurried out to consult Mr. Thomas Kat myself to get the straight of the matter, and he issued the following sage dictum. “Georges are always the same as the people that owns them. They wasn’t trying to predick. They just wanted to cast their votes.” If any of you got a pendulum prediction in this matter which was contrary to your personal hopes, will you kindly let me know so I can stand corrected on a blanket agreement with Mr. Kat?


SCRYING ALSO MISSED for a good Democrat HRA who allowed a full five minutes to get himself subconsciously neutral before looking into his glass to see who would win. An image formed and he saw a plane land and Adlai get off, soft dark hat and all. He took that to be the answer.


A TRANCE PREDICTION was obtained last December on the 16th (’51) by HRAs Hal and Mary Falvey of Chicago. Larry did the trance prediction, helped into trance by light suggestion. No spirit influence so far as I know. Their letter, sent to the Study at that time, is in the files and can now be checked. She had worked to get a telepathic contact with their son. When Mary was ready, Hal asked, “How’s son doing at the tank training camp?” Mary replied:


“Having a fine time. He likes it. (Pause) The fighting is about over anyway … 2-mile neutral strip in Korea … nobody’s to enter it but both sides do, though not to fight. (Pause) Elections coming. Same two miles of neutral zone in other countries. In about 18 months the lid blows off. Strange thing, we have no president then, not as we have now. A deputy or Premier runs things; the President is told he wasn’t elected to handle things as they have developed, and he is quite agreeable. It is all quite legal; it’s still the same U.S.A. Mr. Taft is in there somewhere, and in complete agreement. The Premier, or whatever he is, is a tall, dark-haired, balding square-faced man. Thus we get in there and really whip the situation.”


Hal wrote on October 28th, commenting on the matter and giving a later prediction. I quote:


“Note the ‘neutral strips,’ which have not only characterized the Korean treaty zone but, recently, East-West Europe. Acheson seemed to think last December 16th, that the Korean situation might blow up at any minute, but Mary did not, and it hasn’t.


“We were curious about Taft at the time; the prediction has him ‘in there,’ as well he might be, but not as President. We think that general predictions deal not only with ultimate events but the minds shaping them; the minds can shift as things develop, but the event will happen. Thus the time intervals can change, between now and the event, but the event has to happen ultimately. Predictions for individuals can be much more precise, we find, but even these, when dependent on other minds somehow involved, can happen sooner or later than predicted.


“All business predictions, including Mary’s, are that business will probably be good, indefinitely. A military government, the logical one for all-out war, might change that, though it would not necessarily stop the making or buying of goods.


“(Later) I asked Mary in trance just now about business in general. This is her first try at predicting in exactly this way. She says: ‘Good business for the next two years except for a slight, short dip next March, and expect trouble from the Russians next June’ — tho’ this evidently does not affect business. Says we get more military participation in government by next August.”


COMMENT: Our thanks for this interesting material, Hal and Mary. The letters go into the files for later checks. This type of prediction, with good documentation, is what we need. I can think of only one tall, dark, balding man at the moment who might take over in conjunction with Senator Taft in a war emergency, and this is General MacArthur. General Ike is not “dark,” but he is “in there” now and it may have been his shadow cast ahead that was seen.


OUR ASTROLOGERS ALSO PREDICTED, and one of our best in HRA circles comments in a recent note, “I sure thought that Saturn on Ike’s sun would be likely to do him considerable blocking, especially as old Saturn seemed to be favoring Adlai. Mr. Clancy, who publishes an astrology magazine was sure Ike would miss being elected, and some time ago, as reported in the Bulletin, another of our HRAs had checked the stars and decided that only Harry had stars good enough to win an election – this was before the conventions and she had checked on Taft as the main opposing entry. I tried for a dream of the future to see what I could get just before the election and dreamed I came out of a hut where men had gathered around a fire. Outside it was very cold and I stood on the top of a smooth, round hill top facing a long steep slope covered with ice. Taking a hand sled, I flattened myself on it and began to slide down, faster and faster, suddenly realizing that I could not stop, that I had forgotten to dress warmly, and that there was now no turning around. Ahead was a vast lake with spots of open water which I feared I might slide into, but I managed by inches to avoid them. Awakening, I asked my George for the meaning of the dream, and got the flash “slide.” I thought that one over and suddenly got the symbol. George had given me the nearest he could to a “landslide,” but had failed to make it understood which candidate it was to be for. Never having seen a landslide, but knowing about sled slides, he did his best to get at least that part of the idea across. The water and ice were clear in the dream, so I take it things will be tricky ahead of us, but that we will manage one way or another to keep from falling in.


A THREE-TIME WINNER of the “Pegleg Liars’ Contest”


The winner at the convention of mining men and prospectors held in the desert country recently, is our HRA Howard Clark. He tried to keep quiet to give the others a chance this year, but they made him get up and tell one, and, naturally, won the prize. Here’s his yarn.

“I was slipping on a ‘slichenslide’ surface toward a vast chasm, when I saw that I was nearing a very small crack in the rock. I quickly seized my trusty grubstake and drove it into the crack, and held on. My grubstake was pretty small in them days.”


In his letter, in addition to the story, there was, as usual, much interesting information and comment. He writes, “I was much interested in Bulletin 89 and the report of the man of the Eidetics Foundation – as on page 3 – saying that they had found such things as demons. Recently I read a most amazing book dating from the 1880 period, edited by Emma Hardinge Britten, and covering the life of a gifted psychic. He was terrified in localities by apparent ‘demons’ in the shape of ‘elementals’ – immature forms of life in nature, forms and shapes in partial development, utterly without an idea of anything but mischief, torment, terror, etc. These were visible to his psychic sight and often terrified his horse, giving rise to accounts of ‘haunted’ areas in the back country of Britain 100 years ago.”


Incidentally, the story of the lost mine discovered by Pegleg Smith, years ago, so HRA Clark and others tell me, is one of the best authenticated of the many such tales. The old prospector turned up after a prospecting trip in a part of the South West that is very broken and full of confusing jumbles of hills, canyons and washes. He reported that he had become lost, had come out on the top of a hill, and had been amazed to find the ground there strewn with large gold nuggets. (Go away, Cigbo! Stop trying to read over my shoulder!) To prove his story he had his pockets filled with the nuggets. The spot was never found again, although it has been searched for time and again and although several men have lost their lives in the maze of the desert in which the discovery was made.


Dr. Brunler hoped to be able by map dowsing with a pendulum, to locate some of the lost mines or buried treasure, and he and his friends made many long trips into far places to see what might be found at places marked on the map during the dowsing tests. One very promising spot marked on the map was investigated, and when the party arrived at the far place which had been indicated – it was at the end of a desert road which was hardly more than a track in the desert – the gold was there, and no question about it. The only catch was that someone else had found it first and that a mine was in full operation there. Pendulums and radionics instruments used in dowsing for gold, may one day turn up Pegleg’s mine. (Cigbo says that if any HRA should find it, to remember that he has – right now – put dibs on a nice big nugget for his cigar box.) If the lesson learned by the HRA experience with the pendulum in predicting the election is worth anything, it should warn us that when we use the pendulum to dowse for gold, we had better make certain that George is not all loaded up and over balanced with the hope and expectation of finding gold. I have a pet theory that I want to try out some day when I can find a good map dowser and a spare few hours. I would give the dowser a “sample” to hold while he used his pendulum. The sample would be natural gold – a small nugget, if I could get one for love or money, or borrow one. It would be wrapped in something so that the dowser would not know what he was dowsing for, and all precautions would be taken against the dowser being told that if he found the Pegleg mine on the map, he would be cut in on the deal in a large way. Of course, I have still to find a way to keep his George from finding out what was in the “sample” – and at the same time to recognize the substance of the gold so he could go in aka body to search for the stuff. Know a good dowser who never saw a nugget or native gold in the rocks?




As explained by HRA A.L. Kitselman, its originator, in response to Bulletin 89 touching on his work and the general field of Dianetics. Here is his letter:


“I am afraid I didn’t make things very clear to you on my last visit. The new therapy, ES or E-Suggestion, is an E-plus therapy and not a new form of E-Therapy. E-Therapy itself is simply opening the mind, heart and body to therapy by the Aumakua, and it is not, in itself, a method or ‘technique.’ Nor would I have any idea how to change or revise E-Therapy, since I have never known how to do E-Therapy in the first place. It is therapy done by ‘E’ – the Aumakua.


“Everyone who has called upon the Aumakua for help has been engaging in E-Therapy – to the extent that the mind, heart and body are willing to manifest whatever the Aumakua directs. There is nothing ‘new’ about this and I don’t see how there can be anything ‘old’ about it, either. So do not expect any changes in Aumakua.

“On the other hand, the Aumakua manifests in their cases with only about two-thirds of the population. In one-third of the people, the Aunihipili (low self of Huna) is distorted with some form of block. ES and other E-plus methods are ways of operating on the Aunihipili so that the manifestations of the Aumakua will no longer be blocked. These are ‘methods,’ and they come and go, but Aumakua-Therapy itself is timeless.


“Also, on behalf of Mr. Hubbard and myself, I must ask you not to speak of E-Therapy as a form of Dianetics. Both he and I – he first – have emphatically stated that E-Therapy is not Dianetics. In the language of SSBM, E-Therapy is Aumakua Therapy, whereas Dianetics is Auhane therapy. That is to say that Dianetic techniques and procedures are directed and controlled by the conscious mind of the auditor, the pre-clear, or of both, whereas E-Therapy is controlled only by the Aumakua of the observer, or of the transient, or of both. That is quite a difference.


“In reference to Mr. Johnson’s communication, he says that early Dianetic auditing produced ‘only a couple or so people who ever reached what they thought was a state of MEST clear.’ I don’t know where this statement came from, but when I was Executive Officer of the Hubbard Foundation in Honolulu, we had it straight from headquarters that fifty ‘clears’ had been produced before September of 1950, and one of them was put in charge of our branch of the Foundation. It is so easy to make claims. I have met most of the leading lights in both Dianetics and E-Therapy, and it is my sad duty to report that I do not know of any ‘clears’ produced by revery therapy alone, whether by Dianetics, psychotherapy, E-Therapy or hypno-therapy. Good ‘releases’ may be so produced, but stable clears are produced only by the age-old techniques of disidentifying such as are found in the teachings of Kapila, Krishna, Lao Tzu, Buddha, Christ, and Krishnamurti. I know a number of such clears, but they were not produced by revery-therapy.


“I have an E-Meter and have done much work with it, but it seems curious to me that the 1500 or so na Aumakua whom I have watched at work – and many of whom I have talked to – have not, to date, seen fit to expound to me any of the extraordinarily exciting revelations about the ‘ARSCLYANS,’ etc. I guess I’m just not one of the favored few.


“There is a voice within me – a demon circuit, maybe? or an injected entity? – which keeps suggesting that Mr. Hubbard is a reincarnation of Madame Blavatsky. Of course, I keep saying, ‘Preposterous! Go back where you came from, foul imp!’ but the voice answers, ‘Just look at the facts. Both taught former lives, different races of beings, planetary incarnations, exaltation of super-beings; both complained of being persecuted and misunderstood; both received and dispensed revelations; both were world-travelers; both were disarmingly candid in evaluating their own importance, and both followed the same pattern of professional conduct.’ Can anyone free me from this obsession?”

(Signed) A.L. Kitselman


Comment: As they say cautiously in the magazines and on the radio, the opinions of the writers of letters to this Bulletin are not necessarily those of the Bulletin or its editor. I would hate to have Madame Blavatsky rise from the grave to sue, or Dr. Hubbard arrive from Arizona for the same purpose.




The successful use of Huna was reported in a letter of October 10th by HRA H.B.D. of Evanston, Ill. I quote:


“About a month ago the 17-year old son of some good friends of ours was stricken with polio, arms, legs and neck paralyzed. I heard about it the second day and decided to include a request for his recovery in my prayer. The very instant that I mentioned his name in my prayer I got a powerful tingle all over, a charge of mana going places. This for 5 or 6 consecutive days, then no more. Upon inquiry I found out that he was over the hump and on the way to recovery. For a week his condition had been critical and the doctor didn’t know which way it would turn. Two weeks later he was about 100% recovered and took part in a sailboat race.


“This would seem to indicate that the Aumakua accepts mana only as long as there is need for it for use in a worthy cause. If this line of reasoning holds water, then there must have been a terrific need for the mana I offered one evening about three weeks ago during the DEG period. I got a terrific tingle all over for about five minutes. It left me groggy for a while. The only request I made in that prayer was that I might help with whatever cause you were praying for at the time. It might have been an emergency in the Wall of Protection.


“Aside from this, I have kept down the aches and pains of my wife, but have had to repeat treatment every three or four weeks. We can’t seem to get to the cause of her troubles. I no longer transfer her aches to myself. I include in my prayer the request that I be permitted to radiate off harmlessly any off-key vibrations I may have picked up, into infinite space. This seems to work for me.


“About two months ago I had an accident – backed accidentally into the hot exhaust pipe on my boat with my bare back and got a burn of about 25 square inches, about half of it second degree and a little of it third degree. I willed a charge of mana to go to work on the burn and in approximately two minutes all pain was gone. I used no dressing. The next morning the blisters were torn open and it was quite a mess, so I decided to try autosuggestion that there should be no infection … and there was none, in spite of considerable irritation while driving my car, and while sleeping on it at night.

“Ten days later it was healed perfectly, leaving no scars. In the past, ruptured blisters frequently became infected when not dressed and took longer to heal.


“In the past I have been bothered with nose bleeds which would last from ten to thirty minutes. Lately I have willed a charge of mana to stop the bleeding and, so far, it has always stopped it in from ten to fifteen seconds. Once I tried faith alone, and told myself that with the help of the Aumakua this could stop instantly, and I got a tingle and it stopped right then.


“In Bulletin 61, page 7, you tell of the spirit kahuna who said ‘Think only good, good, good, and some day you will see a big white light, Once in her life, my wife has seen that kind of an intense white light. Her sisters were with her at the time, but did not see it. They thought she must have been dreaming.


“In Bulletin 64, page 4, I am again with you 100%. I, too, want to know WHY, very much so. If this leads to the seventh deed of Maui, so be it. Before I read your book I was a complete materialist, never went to church, don’t now – can’t swallow the dogmatism – but man needs religion, and at long last the study of Huna gives it to me. It makes sense and lets me hope that I may yet get guidance from the Aumakua, come hell or high water – or even conditions such as described in the BSRA release, ‘LAST DAYS.’ It may be very late.


“Meanwhile the study of Huna is to me a spiritual anchor to windward [and] much needed. It is the most interesting and the most worthwhile study that I have ever undertaken, but because my psychic ability, if any, seems to be very nearly nil, it will probably never be much more than just a study with me.”


Comment: Many thanks for such a good report, H.B.D., and for trying out things as you get into the Huna studies. Huna is to be put to use as well as to be used as material about which to speculate. Your experience of finding at times that the mana moves in you greatly, with much tingling, is a very familiar one to me, as is the use of so much mana at times that I have suddenly awakened, the TMHG letter box still in my hands, to find that I had either blacked out or fallen asleep when the mana supply gave out. I agree that this gives every evidence of being the indication of a time of emergency when na Aumakua have very important work to do on the dense earth level and are only too pleased to have a place where mana can be obtained for what they have to do. We may serve better than we know. In any event, I have yet to feel more than a momentary lack of vital force after such an experience. Often there is a fine uplifted feeling after strong tingling actions have stopped.




This pamphlet, and the small globes made of light blue glass, which HRA Walter Bissel-Smith (Am. Gas & Electric, 30 Church St., New York 8, N.Y.) made available not long ago to HRAs who wished to test his system of “Mental Projection,” have resulted in interesting reports. Letters offering these items for those who wished to test the method were sent to 34 HRAs listed in the Huna Directory sheets. Seven did not reply. Five said ‘no,” and twenty-two agreed to make tests and were sent the literature explaining it and a globe. HRA Bissel-Smith received a number of interesting reports on results, among them one from George and Helen Sandwith who ran tests in Suva. Fiji, down in the South Pacific, where they are hard at work.


I have been happy to have a copy of the report to read and pass on:


“Your generosity in sending the glass spheres and pamphlet is much appreciated … Helen, my wife, saw a thin mist and shapes trying to form for several days, then, suddenly, one day she saw a beautiful Polynesian girl, her back turned toward her, sitting under a tree with her lap full of flowers. She says the coloring was superb – like a tropical sunset, and the golden skin of the girl gleaming.


“Two nights later she saw a herd of small, light brown humped native cattle race past, their coats shining and radiating. Behind them stood a grove of palms of a kind she said she had not seen before. A few days later on, when we were driving up country, she exclaimed, ‘There are the palms I saw in my vision!’ They were a Fijian type that I have never seen elsewhere.


“On one occasion I found myself looking down a street in Suva. The road was dusty and a herd of dark humped cattle were passing along it. I get better results not using the sphere, but imagining it, or using the idea behind it. I find that I am in closer touch with the Entities of our ikons and can converse with one of them far more easily than in the past. The idea of the glass sphere was emphasized for us both recently when we were initiated as associates of a Hindu Fire-Walkers’ temple. The High Priest made the mark on our foreheads of a third eye with yellow ochre. Incidentally, our fire-walking friends say they can see the goddess, Kali, walking about the inner sanctum of the temple. Her power certainly can be felt! I have also seen picture writing on the wall at night without a sphere and with my eyes open.


Very kind regards from us both. We hope to learn a lot about Fijian Sacred Stones using your methods.”

August 26, 1952  (Signed) George Sandwith


The Sandwiths have just spent some time in Samoa and have sent a fine report on the sacred stones there, together with a most interesting set of pictures, three enlargements of which await pendulum tests as well as Aurameter investigation for radiations. Fine work in the field and much appreciated by all of us, I am sure.




56. Mary C. Hanscom, P.O. Box 132, Claremont, Calif., who has had some very excellent results in her use of the Huna methods. A very experienced hand in the general field of the occult and metaphysical.

57. Mrs. Bessie Cornelison, 2246 So. Bannock St., Denver 10, Colo. Phone No. SHerman 1335. One of our HRAs who has been with us from the early days. Would like to know other HRAs, especially in the Denver area.

58. Louis H. Scherb, 727 Cornelia Ave., Chicago 3, Ill. One of our newer members, but long a student of the many philosophies in our part of the field. He writes a very good letter.




I have had many recent inquires, [and] I can only say that at present these are not available. When Dr. Brunler was alive, he had a few made up for his students who had taken the $200 course in the use of the instruments. The price of the instruments probably ran as high as $500 each. The Bovis Biometer [is] not made now.



Discussion of Good & Bad Spirits

December 1, 1952


GOOD SPIRITS AND BAD need to be understood for what they are and what they do. “Birds of a feather flock together,” applies in the matter of evil spirits bent on feeding on the mana of the living and influencing them to evil, also to the good spirits who, while also helping themselves to the mana, exert what they consider to be a good and helpful influence. It is evident that we change little when we die because we take with us our full set of memories, complexes and attitudes, to say nothing of our hates, loves, hopes and fears. If, when we die and continue life in the aka bodies, we still hanker for the things of earth, we will stay on the earth level and fasten ourselves to the living who may be in a position to experience the earthly emotions and sensations which we still crave. We become what na kahuna called “eating companions.” On the other hand, if we have come to see that the better things in life are of the Auhane (or Aumakua), we will no longer try to share the animal actions and satisfactions and sufferings of the living na Aunihipili, but will strive to help the living – either that or let the living take care of themselves while we enter into the new kind of life on the other side of things.


THE EVIL SPIRIT INFLUENCE OF VOODOOISM is reported by a good friend of the HRA, J.G., who has just been released from military service after a period spent as a worker in the neuro-psychiatry wards where the schizophrenic patients were treated as combat casualties, and where marine “boots” were studied for mental troubles before being dropped as of no use.


“The most interesting of these,” reads the report, “were the Puerto Ricans, most of whom suffered from inner conflicts which had a psycho-religious tinge. The main factor was the Voodoo influence, mixed with the primitive Catholicism of the island. Many of these complained of hearing voices and seeing visions. One of these boys was of pure Spanish blood. His father was a lay church worker in a small village. This man used to cure the afectos in which the symptoms of the influence of the Esperitualistas, or Voodoo adherents, were causing trouble. These victims were considered by the local people to have a demon dwelling in them. The symptoms were similar to those of epilepsy in some ways. Prayers were said for these unfortunates by the church laymen. Many men suffering from these symptoms were rejects from the Marines.


“As to what forces were present, I cannot say, but I am certain that they were of an evil nature. My observations were based on the conversations with these men. I often interpreted for them as I know Spanish. In most cases there is mixed blood, usually with that of the Negroes prevailing, for these were more often in touch with Voodoo. I asked the boys for information as to the methods used by the Esperitualisticas, and learned of rituals in which candles were burned and the divination of the future practiced with the use of water – all a mixture of Shamanism, evil Spiritism and Voodoo. All carried on apart from the Catholic Church.


“The psychiatrists under whom I worked were Freudian in their training and concepts. They did nothing to try to heal these individuals, simply observing them to be able to be sure they must be classed as ‘misfits.'”


“TRY THE SPIRITS, WHETHER THEY ARE OF GOD: because many false prophets are gone out into the world,” wrote the disciple, John, (I John 4:1). The word for “try” in Hawaiian is hoao, meaning “test.” The roots tell us that the test is one aimed at seeing whether or not the spirit is of the “Light” and not of evil or darkness. The strange reference to the spirits perhaps being “false prophets” would make little sense without Huna. A second word for “test” is given in the dictionary, kau`la`i, and this also means “A PROPHET.” That gives us the connection, and the word for “prophet” means “a strong cord,” this symbolizing the aka cord which a prophet must use to contact his Aumakua in order to see into the future. All this simply indicates that the test of the good spirit was whether or not he was in full working contact with his own Aumakua or not. If so, he was bound to be GOOD, and worthy of friendship. If we are to accept the evidence of this passage attributed to John, we see that communication with the spirits on the other side was not forbidden by the followers of Jesus, but that the evil spirits and the obsessional “demons” were known to be a major menace – known to be pretenders and liars of the first water. In modern Spiritualism and psychical research, the test advised by John would not be of much use for the reason that very few kahuna spirits would be met with at sèances, and the other kind would not have the slightest idea what was meant by the aka cord or the Aumakua. The only test possible, in most cases, would be one which would show (1) the good intentions of the spirit, (2) the ability of the spirit to bring about healing as a proof of helpful and good intentions, and (3) the possible ability of the spirit to contact the Aumakua and get accurate knowledge of at least some close-at-hand future events.


REV. JESSIE CURL and her spirit friend, Hoo Ola, are excellent examples of those who themselves desire to help and to heal, and who have attracted to themselves spirits with like desires and with the ability to contact na Aumakua and get them to assist in the healing work. I take it that instant healing, which demands a change in physical tissues, can only be done through the help of na Aumakua, and only then if enough mana is placed at their disposal. An instance of such instant healing was reported recently in a letter to Rev. Curl. I quote a part of it:


“The septum in my nose had bulged on each side closing each nostril until there was only an opening the size of the head of a pin in each nostril. This had been the condition for thirty years. My husband, [a doctor],  said only plastic surgery could correct it. As an operation in the nose is prone to be followed by an infection, I had decided to be a mouth breather the balance of my life. Your healing was instantaneous. I was able to breathe through my nose for the first time in thirty years and could insert my little finger high into each nostril and can still do so. May God bless you for your work.”


Comment: It is to be hoped that when we have rounded out our Huna knowledge and can first remove the complexes and spirit influences of the evil kind, instant healing can follow more frequently.




This is a book recently sent in for inspection and review by HRA Rev. Arthur S. Morton. The authorship is given as “by Several of them.” This is a typical example of the interchange constantly going on between the living and the spirits of the dead. While no information is offered as to who acted as the medium (or, in fact, whether the entire book is simply a work of fiction), so it has to be “tested” and judged entirely on its contents. This leaves the reader no possible chance to determine whether these supposed spirit writers are correct in what they tell of their lives and activities after death, or whether they are pulling a long bow for reasons of their own. The story told concerns the adventures of men killed in the fighting with the Germans in 1918. The authors died, became aware of their new surroundings, and began to adjust themselves to the new form of life. They helped to rescue others as they came across and needed help. They met teachers and guides and made much progress, some being given robes of light. At times the livings were visited, and on page 33 one reads:


“One of our buddies did get a few messages through to his mother, who made a book of them which helped. It was the oracle of God to begin the work of establishing communication between heavenly planes of life and the earth-plane at that time, and several writers were doing good work. Many sorrowing ones were given the truth about their sons who had been called out of the physical manifestation. Many others rejected the writing as being a fake and not according to scriptures. Human frailty has always hampered God’s Perfect Plan, because God leaves the way open for human beings to work out their own evolution into the perfect sons of God which He intends them to become. God is giving new ways of life to His people. Once more civilization has reached a high level of development, and God still gives man his power to choose to destroy it all or to advance into the New Age God has waiting in answer to prayers from millions of human hearts. Writing this book is the latest effort of our (the spirits’) amalgamated service on earth.”


On the last page, No. 64, one reads, “At this time God is sending this written message to you. It is a personal letter from God to each of you whose hearts have burned within you as you read. It is His urgent appeal to you to come into His Army and advance with Him into the Golden Age Future.”


Comment: Price $1.25. Publisher: Pacific Coast Publishers, Redwood City, Calif. What else can one say of works of this nature, other than that one must read and “test” for themselves, if they can, to decide the veracity of the spirit writers and whether their intentions are good or not. It is interesting to compare what this set of spirits has to say with what the Mark Probert spirit communicators put forth via Mark and released often in the mailings of BSRA and in ROUND ROBIN by HRA Meade Layne. Unfortunately we cannot tell when one spirit is correct in what he says and another is incorrect, but, fortunately, the test of healing is more to the point. If the spirits can heal a fair part of those treated through the medium with whom they work, that is proof in itself.


A STRANGE CASE that may or may not involve spirits, mediumship or mana, has been reported and a letter sent to see if more can be learned of the matter. A certain California man has “so much power that it frightens him.” He drills wells, and not long ago had a rock fall into the hole he was drilling and prevent the pulling out of the drilling tools. Giving up the attempt to get the matter adjusted by mechanical means, he directed his strange “power” at the rock to remove it. Going back to the hole, he again tried raising the string of tools and they came up without the slightest trouble. The drilling was resumed. The rock seemed to have vanished like an apport at a sèance, into thin air. The evident strength of this “power” has made this gentleman fear that he might inadvertently direct it at someone with whom he might become even slightly angry. I have, of course, suggested that the “power” might be used in healing – perhaps healing of a spectacular nature. I will report developments later, if there are any.




[This problem] is one that has long occupied the minds of many investigators. I believe it will be well here to pause to quote from Dr. Fodor’s ENCYCLOPEDIA OF PSYCHIC SCIENCE, as it is out of print and hard to find by now. I quote from the article under this heading on page 265 of my battered copy.


“OBSESSION, in psychiatry, means that the mind of the patient is dominated by fixed ideas to which an abnormal mental condition corresponds. In psychical research, obsession is an invasion of the living by a disincarnate spirit, tending to a complete displacement of normal personality for purposes of selfish gratification which is more or less permanent. The difference between mediumship and obsession is not in principle but in purpose, in duration and in effect. Mediumship, or to be more precise, trance possession, does not interfere with the ordinary course of life, [and] does not bring about a demoralizing dissociation or disintegration; it shows consideration for the medium and its length is limited. After a certain time it ceases automatically and the medium’s normal self, held in voluntary abeyance for the time being, resumes its sway.


“Obsession is always abnormal; it is an accompaniment of a shock, organic lesion, or, in case of psychics, of low morale and weakening will power, induced by an unstable character and debility of health. Once the existence of spirits is admitted, the possibility of obsession cannot be disregarded. Perhaps a lesser assumption is just as sufficient to point out the possibility. ‘If we believe in telepathy,’ writes Dr. Hyslop in Contact with the Other World, ‘we believe in a process which makes possible the invasion of a personality by someone at a distance. It is not at all likely,’ he says at another place, ‘that sane and intelligent spirits are the only ones to exert influence from a transcendental world. If they can act on the living there is no reason why others cannot do so as well. The process, in either case, would be the same; we would have to possess adequate proof that nature puts more restrictions on ignorance and evil in the next life than in this in order to establish the certainty that mischievous personalities do not or cannot perform nefarious deeds. The objection that such a doctrine makes the world seem evil applies equally to the situation of the present life.’


“How are we to distinguish obsession from multiple personality? It was explained to Hyslop by the Imperator group of controls that even for the spirits it is sometimes difficult to state how far the subconscious self of the patient is acting under influence and suggestion from spirits or from a secondary personality. Nevertheless Hyslop found a highly satisfactory method to ferret out the truth in cross reference. He writes: ‘I take the patient to a psychic under conditions that exclude from the psychic all normal knowledge of the situation and see what happens. If the same phenomena that occur in the patient are repeated through the medium, I am able to establish the identity of the personalities affecting the patient; or if I can obtain indubitably supernormal information connecting the patient with the statements made through the psychic, I have reason to regard the mental phenomena observed in the patient as of external origin. In a number of cases, persons whose condition would ordinarily be described as due to hysteria, dual, or multiple personality, dementia precox, paranoia, or some other form of mental disturbance, showed unmistakable indications of invasion by foreign and disincarnate agencies.’


“Prof. William James, shortly before his death, surrendered to the same belief. (That obsession was due to spirits.) He wrote: ‘The refusal of modern enlightenment to treat obsession as a hypothesis to be spoken of as even possible, in spite of the massive human tradition based on concrete experience in its favor, has always seemed to me a curious example of the power of fashion in things scientific. That the demon theory – not necessarily the devil theory – will have its innings again is, to my mind, absolutely certain.’


“The short history of a famous case is this: Mr. F. L. Thompson, a Brooklyn goldsmith, was seized in 1905 with an irresistible impulse to sketch and paint. The style was plainly Robert Swain Gifford’s style. This well-known American artist died six months previously, but this fact was unknown to Thompson who hardly knew him and, except for a slight taste for sketching in his early years, never showed artistic talents. He had visions of the scenes of the neighborhood of Gifford’s country house and often the hallucination that he was Gifford himself. He saw a notice of an exhibition of Gifford’s paintings. He went in and heard a voice whisper, ‘You see what I have done. Can you take up and finish my work?’ The desire to paint became stronger. Soon it was so overpowering that he was unable to follow his former occupation. He grew afraid that he was losing his sanity. Two physicians diagnosed his case as paranoia. One of them, without expressing a hope of curing the malady, expressed a desire to watch the progress of the disorder. Thompson came to Prof. Hyslop for advice. He took him to three different mediums. They all sensed the influence of Gifford, described his character and life and confirmed the vague possibility, which Dr. Hyslop wished to investigate, that the case was not the result of mental disorder. As soon as the case was proved as spirit obsession, treatment was comparatively simple. Gifford was reasoned with and persuaded to desist.


“Sometimes the obsession serves beneficial ends, as in the case of  Lurancy Vennum. Her malicious obsessors were forced out by the spirit of Mary Roff, who departed from earth life eighteen years previously in the same city. Mary Roff lived in Lurancy Vennum’s body, but in the house of her own parents for sixteen weeks and satisfied everybody of her identity. Her long inhabitation somehow made the body safe from malicious invasion and when she finally yielded its control to the returning ego of Lurancy Vennum, the girl’s health was mentally and physically re-established.


“(Dr. Titus Bull is quoted as follows:) ‘An obsessing personality is not composed of… one disembodied being, but is, in reality, made up of many beings. The pivot obsessor, or the one who first impinges upon the sensorial of the mortal, is generally one with little resistance to the suggestions of others. He or she, therefore, becomes an easy prey to those who desire to approach a mortal in this way. Some departed ancestors attempt to mould the lives of those incarnated who are akin. The more clannish the family group, the more likely this is to be true….’


“According to Dr. Bull, obsessors ‘have three major points of impingement, namely, the base of the brain, the region of the solar plexus and at the center governing the reproductive organs. As there are three major points of impingement, it may be assumed that there can be three composite groups, each starting with a pivot entity. What satisfaction is to be gained this way includes the whole gamut of human emotions. Many (of these entities) were (themselves) victims of obsession before their passing (and so bring with them their companions).’


“Another important point is the ‘possibility of obsessions passing on to the body of mortal pangs which were part of their own physical life.’ They retained in their memory the possibility of producing pain and as often they are unable to inhibit the production of it in the obsessed body, it must be beyond their control.’


“It is a fair assumption to say that often the migratory pains of the living are caused by the memory pangs of the dead.”

(In the article, it is explained that if spirits are driven away from their victims without being convinced by arguments that obsession of the living is wrong and that they should leave the living and get on with their progression, the entities driven out by “shock” methods simply hunt up another victim. It may be added that the victims they select are usually those who tend to have the same natural leanings as they themselves had in life – good or bad, usually bad.)


“WHEN AN UNCLEAN SPIRIT HAS GONE OUT OF A MAN” (Matthew 12:43-45 reporting a saying of Jesus when speaking of the healing of an unrelenting sinner, apparently) “he walked through dry places, seeking rest and found none.” (Note: A “dry place” is the Huna symbol of a lack of mana, and the spirit finds no “rest” or ma`ha, which from the root is “continuing breathing” – symbol of a steady mana supply made by the living.)


“He saith, I will return unto my house from where I came out; and when he is come, he found it empty, swept and garnished.


“Then goeth he and taketh with himself seven other Spirits more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.”


One wonders if Dr. Bull was influenced in any way by the above quotation, at least in deciding that obsessing spirits were usually to be found in groups of like leanings. The Huna angle seems to be that if a spirit is driven out of a wicked man who has not given up his wickedness, he will invite fresh obsession by being “empty” of the good leanings that should have attracted to him guardians.


The house which he returns to find “empty, swept and garnished,” and which attracts the spirit and causes him to return, is, in Huna symbols, very interesting. To “sweep” is kahili. The root kahi means “to cut,” and the thing cut off is indicated by the far word, which means (hili), to “plait or twist,” symbolizing the aka cord. In other words, if the spirit who has left a man returns to find that the aka cord that was cut off by “sins” so that he is out of contact with his Aumakua, is not put back into normal condition for full interchange, there is nothing to prevent a return to a well “garnished” house – one well furnished with mana. “Garnished is lakolakoia, which means to supply with all needed foods and decorations.




HRA Dr. Grace Brunler was kind enough to telephone to give information concerning the Brunler-Bovis Biometer, mentioned in a recent Bulletin. Only four of these instruments exist at the present time and no more are being made. Courses will continue to be given by Dr. Grace, just as her husband, Dr. Oscar Brunler gave them when alive. These courses run for six months and the tuition is $195. Those who take the course and who later can qualify as able to use the instrument well and as having professional need for an instrument in such work as counseling, etc., may borrow an instrument. Dr. Grace is an expert with the Biometer and is fully able to keep up the work begun by Dr. Oscar Brunler. She plans soon to move to quarters which are easier to reach than the “Castle” up on the side of the Hollywood Hills. Biometric readings continue to be taken as before, as a part of counseling and guidance work – the readings being those of the “soul” as Dr. Brunler was always at pains to explain when with us. The fee for this form of assistance is $25, I understand. Readings are taken only for those able to come in person. Pay lectures open to the public are often given. Those in or near Hollywood who wish to attend may phone Dr. Grace for information as to the lectures as well as concerning classes and other matters.




[This] should be discussed in the light of Huna as we presently understand it. The question arises, quite naturally, as to why the evil entities do not go to hell, as they are supposed to do after death, and not remain on the earth level of life to tempt, mislead and obsess the living. The great threat which kept Christians in line in the old days was that if they sinned and died un-cleansed, they would go to hell and burn forever. This threat had considerable value as a deterring influence which kept men from wickedness. However, it threatened men for an ever-growing list of dogmatic taboos, and gradually lost its policing force.


In most religions and in the traditions which were not more than the tales of primitive peoples, hell was, basically, the grave. Only in lands in which survival was accepted as a fact did the dead live on, and only as this idea was expanded did the good and the bad come to have reward or punishment. The good went to some form of heaven and the bad to hell. In some sets of beliefs there was a chance for the wicked to reform and eventually gain heaven.


The Old Testament sheol (or hell) was a rather indefinite state as well as place. In the New Testament, Matthew (5:22) tells us that Jesus said that anyone who called another a fool was in danger of hell fire. Luke (10:15) quotes Jesus as saying, “And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell.” Also, (16:23) “In hell he lifted up his eyes (The selfish rich man), being in torments, and seethe Abraham afar off and Lazarus (The beggar whom he had treated badly) in his bosom.”


All this amounts to little more than the use of the accepted Jewish ideas of the time in giving his outer or non-Huna teachings to the public. Fortunately, we now have Huna as the basis of what was taught in private to the disciples, and can use it to check back for the original and more fully developed concepts.


Huna had no place of fire in which the wicked dead were subjected to torture. When the Bible was translated into the Hawaiian, a coined name had to be used for “hell,” luahi, or “Fire pit.” Na kahuna, as I gather from a study of the materials to be found in the legends and words and roots, symbolized the Aunihipili as a dweller in darkness, and the Aumakua as a dweller in light. Earth, which is a place in which darkness and light divide the day between them, was the symbol of the normal state in which the conscious and subconscious selves live in normal and happily progressive union, making evolutionary growth in goodness so that the condition represented by light may eventually be attained.


Some of the old legends of Polynesia have preserved rather well the kahuna concepts. They tell how the dead person goes to the spirit land under the earth or sea, Po, or “Darkness,” after passing a guardian of the path to that place, then crossing a river, and being called by name on the opposite side and offered food. This tale may be the original one from which came the legend of the River Styx, beyond which lay Hades. In any event, if the spirit was filled with greed and could not restrain himself from eating the food (mana), he was retained in the underworld for an indefinite time. On the other hand, if he was not greedy, and if he stoutly refused the food, he was allowed to return to the place of light above the earth after a short pause on earth to call on friends (in some accounts). This gives us a good picture of what happens after death. Those who have not learned to control their  Aunihipili and who die greedy and hurtful are still under the control of their  Aunihipili and not of their  Auhane. Moreover, they have no direct partnership with their  Aumakua. After death, they remain held and controlled by their  Aunihipili to a greater or lesser degree. If they refuse to join other spirits in the dark level and to become “eating companion” spirits stealing mana from the living and influencing them, they can, in due time, work their way back up to the level of  Auhane and the lesser light. The level of the unseen Light is that still higher and is the condition of na Aumakua in symbol.


In the Polynesian legends one finds most interesting versions of several stories of ancient heroes who braved the underworld and managed in one way or another to escape from it or to rescue loved ones who had gone there and were held. The work of praying souls out of purgatory, as practiced in the Church of Rome for centuries, reminds one strongly of the rescues accomplished in the legends of the people of na kahuna. In fact, there is very little in the rites of the Catholic Church that cannot be better understood by turning back to the “Secret” as taught by Bible na kahuna, especially by Jesus. We of the HRA progress rapidly these days in our knowledge of the original Huna. The “Veil” thins for us.




SSBM and Freedom

December 15, 1952




It was recently arranged to bring out a reprint of SSBM, which I announced was on the verge of being out of print and which is out at this writing. The reprint will probably be ready at some time in January. New friend and HRA, Gordon Collier, son of the late Robert Collier, of book-selling fame, has leased the plates of SSBM and will have the new edition done, I am told, under his own imprint. He will soon begin a mail-selling campaign, offering SSBM with a gift book on the Great Pyramid by Worth Smith, the two packed together and sold at the price of $3.89 post paid. The address for those wishing to order this combination is, Robert Collier Publications, 72 Orchard St., Tarrytown, N. Y.  So far as I know,  it will be impossible to get SSBM separately. Under the plate lease contract, Mr. Collier is not allowed to sell at a discount to the book dealers. No word has been received as to whether or not the original publisher, Kosmon Press, 2208 West 11th St., Los Angeles 6, Calif., plans to continue selling SSBM at the old $3 postpaid price with the give-away book on Sleep Suggestion, or whether the book will be sold alone at the regular retail price of $4 – best to inquire as to the new price before ordering or to send $4 with the order. Books selling mainly through mail-ads are not handled as are the books published to be sold through dealers or book clubs it must be remembered. Please do not send to me for SSBM until I find out more about the situation and whether I can again arrange to supply autographed copies with the addition of Cigbo’s “Birthday present” set of eight full page photo illustrations to “tack” in as one finds time and glue for the purpose. This GOOD NEWS is most pleasing to me as it keeps SSBM in print and even spreads the word of the existence of Huna to more and more people.




This question has come to me so often that it may be of interest to others to know. When I was an infant, I was to be named after a grandfather, always known to his friends as “Mac” for MacCoy Long, but as a nickname was not very elegant. Also as I might be confused with my grandfather, I was called “Max.” The middle name, “Freedom,” was given to me as a heritage from an uncle of that name – on the Diffendarfer, my mother’s, side of the family. Uncle Freedom had been born in Civil War times and had been given his name in honor of the freeing of the slaves which was done by proclamation by President Lincoln at about the time of my uncle’s birth. Many years later, when I tried my hand at writing murder mysteries, I signed them “Max Long,” and, when I came to write about na kahuna, not wanting to get the two lines of writing mixed up, I signed the Huna books Max Freedom Long.


Perhaps, now that we have found Huna hidden in the teachings of Jesus, the middle name can assume a bit of significance in so far as a new freedom from the present churchly mass of dogmatic beliefs may be offered. Personally, the freedom from the old dogmas was long since attained simply by refusing to accept them. However, there are many still held and hampered by the ideas that were injected into Christianity, and who would be much more clear-seeing if they could be freed and given back the teachings as they were originally presented. Slogan: “Freedom through Huna” what?


THE TEST FOR DOGMA has been lacking for centuries. Men have been unable to decide what belonged in Christianity and what did not. Now that we have Huna for our criterion of truth, we have but to look at the translation of the New Testament into the language of na kahuna to see whether or not certain passages are in keeping with Huna or have been added at a later date by those who knew nothing of Huna.


FOR INSTANCE, take the dogma of the virgin birth of Jesus. We know that virgin birth was assigned to many of the sacred teachers in ancient times, and for this reason conclude that it was, even if true to fact, no proof that Jesus was the only teacher to be born of a virgin and a paternal divine being. The Huna test is simple. The basic word for virgin, in the language of the Secret, is puupaa (from the Hawaiian translation of the book of Matthew, 2:23). The meaning is simple and direct, it being that of a woman whose generative organs are still “closed.” There are no secondary meanings in the roots of the word to indicate that this matter of virginity has anything to do with the truths of Huna.


THE HOLY GHOST, said to have fathered Jesus, was unknown in the Old Testament, and it is highly improbable that it would have come into the picture before the birth of Jesus. In any event, it was the Holy Spirit which was mentioned later in the New Testament, and the word “ghost” is borrowed from the Germanic languages and is not to be found in the Huna vocabularies where even Holy Spirit is a term that must be made up instead of taken from the language of na kahuna. The only holy Spirit or “self” in Huna is the Aumakua, and it is certainly not a male angel such as appears in the account given by Luke of the events which took place before the birth of John and Jesus.


WE CONCLUDE that, regardless of the truth of the virgin birth, there is no Huna or SECRET meaning hidden there for us to understand and to use in our efforts to free ourselves from sins, complexes and obsessional influences so that we can make better contact with the Aumakua. The word for “holy” ishemo`lele, however, and this will tell us what the Aumakua, as the Holy Spirit or Self, does as its significant part in our lives. It loosens (hemo) and it lets something rise upward, (lele). The thing to be loosened is the blocking in the path, in other words, the complex, fixation or obsessional influence, or the sense of guilt – anything that prevents the Aunihipili from making contact along the aka cord of connection – the “path” – with the Aumakua or Holy Spirit. From the word for “holy” we see that the Aumakua has something very definite to do about unblocking the path, and in the foot-washing rite established by Jesus (already discussed in detail in earlier Bulletins), we have the explanation of HOW the path is opened by the Aumakua after being supplied with mana by the one doing the foot-washing and presenting the request for the opening.


I am working steadily on these many meanings and will, in time, be able to give you a more full report on the changes which are to be made by checking Christian dogmas with Huna originals. The whole picture of the teachings and ministry of Jesus changes when one knows the meanings hidden behind the externals. I can state confidently that Jesus did not die for the sins of mankind – the sins originating with Adam. A belief in Jesus as a personal savior is not mandatory to attain salvation. Na kahuna taught the same way of salvation many centuries earlier. Salvation depends on individual understanding, on growth into a hurtless way of life, and on the clearing of the path and the restoration of normal relationship with the Aumakua.


ANOTHER FREEDOM offered by the application of the test of Huna to Christianity, is freedom from slavish worship of a man or a personality. Once given the basic outline of Huna beliefs, (be they right or wrong) the TEACHING becomes a thing apart from the MAN. What I am trying to say is that it makes no difference whether one believes that Jesus never existed or not. It makes no difference WHO taught Huna, or when or where or how. All that matters is that we come in some way to understand Huna and, if we find it worth our consideration and testing, that we try it out. The same thing must be said of any psychological or religious system. In fact, the morals of all religions, once separated from the dogmatic beliefs which cannot be proven or disproves, are much alike. All systems agree that man should cease to hurt man. Some add the command that man should also be kind to all living things, taking no life under any circumstances. Huna offers a sane point of view on this last matter, showing that as animals, the man has to live in the animal world and be subject to the law of survival of the fittest. On the levels of the Auhane and Aumakua, he must live in accord with the rules which he may conclude apply on those levels. Fortunately, most men are sufficiently sane and practical not to be misled by the “teaching” presented from various sources, such as those that make a certain cult in India allow vermin to live in the hair for fear of sinning if sanitary measures are taken. (Blessed be sanity, also sanitation!)


A PECULIAR THING has been noticed in the study of Dr. Brunler’s work with the Brunler-Bovis Biometer readings. While the level of evolution or soul intelligence or whatever it may be, may vary largely from person to person and may range from the average reading of 250 degrees to the great height of 725 occupied by top-level individuals, they have one thing in which all seem equally endowed. This thing is the ability and tendency to hold to a given belief – once it has been accepted – with a death grip, and not to allow anyone to change it without a last ditch struggle. This strange characteristic seems to account for the apparent lack of ability to use ordinary reasoning powers to examine the dogmatic beliefs of religion. It makes not the slightest difference whether such a person lives up to his set beliefs or not. He may believe utterly in certain dogmas, practice not a fraction of the things commanded by those dogmas, and still make war furiously on anyone who questions them. As human beings we are, indeed, “terribly and wonderfully made” – especially when it comes to the head and heart, especially the latter, it being the Aunihipili which loves its complexed beliefs to the bitter end.


THE HRA IS SPLIT TO SOME EXTENT on dogmas. Here at the center I may get several letters in the same mail, each one bringing me comments on the late discovery of Huna-in-Bible, and each from one holding more or less to a different set of dogmas or angles of belief or disbelief. A number of HRAs have been lost from the fold because they objected in no uncertain terms to having the Bible meanings (as they understood and accepted them) tampered with. To some it was “the word of God” and woe betide any M.F.L. who dared question a word of it. On the other end of the line might be a good HRA who had long discarded the Bible for something else, and who would not tolerate any approach that seemed to suggest that there might be an iota of truth in the Bible – not even if it were Huna. Others have written with much heart-burning to object that I should have found Huna in the religious teachings and writings which they accepted as utterly and exclusively valid. I have striven to be reasonable in all cases, and have examined several religious systems with care trying to find Huna hidden in them, but up to this time, I have failed. Over and over I have explained that my pet interest is Huna, and that I am engaged in the task of trying to run down its sources and hidden meanings in as orderly a research and experimental process as I can manage. I am very happy to say that only a very few HRAs have failed so far to be able to approach the Huna research with an open mind and to reserve judgment as to its validity or usefulness until such a time as our studies and tests have been completed or at least have been carried to the point at which we can decide whether or not the search is worth continuing.


It must be admitted that open minds and ability to make the cool and careful approach of a student and researcher is rare in the extreme. The vast majority of men and women accept some teaching offered by some “teacher” or other, very seldom demanding valid proofs of source materials, and closing their minds thereafter to any contrary belief. It is because of the rarity of open minds that I value so highly the members of the HRA. To me they represent the hope of humanity. They prove that there actually are men and women in the world who are still able to make such an approach as we are making to tangled and often contradictory materials. My hat is very much off to 992 of you. To the remaining Ω% I can only say that perhaps some day we can discover something that will give us instant healing and swift answers to prayer, and that, when and if we do, we can forget differences in theories and share the benefits of working methods. I might add: While we are searching for something workable, how about trying to be kind, if nothing more? There are so many other painful things to be faced in life that it seems hardly reasonable to go out of the way to find discomfort in the resentments we foster against those who do not happen to agree with our views or beliefs.



No. 59. Mrs. Hazel Marsh, Box 81, Airway Heights, Wash. Interested in psychology and new approaches such as those of E Therapy

No. 60. Mr. Bond Collier, Box 303, Pickney 2, Mich. Seasoned HRA who wants in on the list and writes, “I may be missing something.”


GHOST OF SCIENTOLOGY is the new name given his letter releases by HRA Clem Johnson, Boca Grande, Fla. No, this is not a letter to conduct psychical research into any ghostly remains of L.Ron Hubbard’s “Scientology” (which replaced his “Dianetics”). Clem used to publish a journal named “Ghost,” full title, “Boca Grande Journal Ghost,” survivor of the Journal itself. The new “Ghost” will soon be printed on a spirit duplicator (which seems quite in keeping) and is sent to those interested in this special line of investigation without cost. This, by the way, is very generous of Clem. Issue No. 2, he tells me, cost 60¢ per copy to send out, not counting time, stamps or envelopes. Clem is much engaged studying Scientology, using a big E-meter, and doing his best to sort out and test the materials in that field and pass on his finding to the rest of us. He deserves the heartiest thanks we can give him and the warmest encouragement.


The “GHOST” gives a fine digest of Huna in the issue of December 3rd, also a chart of the tone scale of Scientology as Clem sees it. Here is a quote from page one in which Clem answers a letter from one of the “Ghost’s” correspondents: “Yes of course we are still interested in Dianetics, but we feel that one should, by all means, take up Scientology, as the processing is so much faster and easier than the processing used during the Dianetics period. It is estimated that it is over twenty times faster, but the main thing is that Dianetics processing is said not to last, but will charge up again. I have definitely found this to be true in my own case. Whole track auditing gets at the basic incidents which may be hundreds of BILLIONS of years ago. Dr. Hubbard now says that Dianetics produces only meager results when addressed to this life only, while Scientology, with the use of ‘Black & White’ and ‘Constant Running’ addressed to the WHOLE TRACK brings amazing results within a very short period of time.”


THE EIDETIC FOUNDATION (P.O. Box 345, Fairhope, Ala.) with two valued HRAs in the organization, has recently sent me a mimeo unit by Ronald B. Howes, Ph. D., famous Dianetics “clear,” who seems to have joined those who have elected not to follow Mr. Hubbard into Scientology but to invent their own “techniques” and theories. The unit just mentioned is titled “SELF-AWARENESS TECHNIQUES.” I would say that it proposes some excellent methods by which one may become more acquainted with the Aunihipili and its ways of reacting.


The Eidetics Foundation calls its teaching “NEXOLOGY” and is busy organizing groups here and there in which the system may be studied and applied. I have received Part One of the “BASIC COURSE IN NEXOLOGY,” (Lessons 1 through 5), and find it very well mimeographed and nicely bound in a stiff cover with edges all well. trimmed. For a system that does not recognize either the subconscious or such things as the complex, this is a very interesting approach to the problem of working over our mental attitudes and bringing them up to the best possible level or condition.


MARKHAM HOUSE PRESS, LTD., (31 Kings Road, London S.W.3., England), will be happy to send a list of their publications on request. They deal with many subjects including pendulum matters, metaphysics and little known theories and healing methods. I have just received for review a 2 shilling booklet, THE EVOLUTION OF MATTER, which will interest those with a scientific turn of mind. It deals with modern concepts of the place of the atom in the scheme of things. A one shilling booklet called, QUICK AID FREE HEALING, deals with the use of the pendulum to find out trouble spots in the body – these then to be treated with the natural current of force found (with the pendulum) to flow around a loop of insulated wire. Drawings illustrate the simple techniques, and instances of successful healing are given. A thin booklet at six pence is GASTONBURY, by Egerton Sykes, telling of the lost parts of the Abbey which has been the subject of much interest in the psychic world of late. For those interested in an effort to reconcile the views of Blavatsky and the scientist, Hoerbiger, there is a larger booklet for two shillings sixpence, BLAVATSKY & HOERBIGER. In this one, the Secret Doctrine is discussed first, and the end of the discussion is based on the Book of Revelations. Owing to the difference in exchange rates, this complete set may be had, post paid for a dollar bill. Much interesting reading and food for speculative thought as well as a good description of a unique healing method to be studied and tried out. (If you find time to try it, please let me know the outcome.)


HRAs George and Helen Sandwich who have left Samoa and Fiji to go on to Australia after much very fine investigational work with fire-walking and the mana-charged stones and ikon-like objects, may presently be addressed care of The Bank of New South Wales, George St., Sydney, N.S.W., Australia. They recently obtained for our collection a set of pictures of a ceremony known as the “Ratib.” It is performed by East Indian residents of Fiji who belong to the Mohammedan faith. Mr. Abdul Rahiman Manu, J.P. and prominent resident of those parts, was kind enough to give information on the rite, it being in a way similar to the fire-walking ceremonies performed for centuries by people of the same race but who embrace a different religion and direct their prayers to a different version of Higher Being. Instead of protection from burning, protection from cutting is prayed for and obtained. The rite, in this case, was performed by a man from India who was helped by the local congregation. Here are the captions furnished to go with the seven pictures: [These pictures are not available with this bulletin.]


The photo shows the people sitting down after finishing a prayer from the Holy Quran. (Koran.) They are about to read the history concerning the birth of the Prophet, Mohammed, and the start of Islam.

(2) This was taken after the prayer had been made and the reading finished. The man seated on the floor before the knives, swords and dagger-like instruments, is an authorized person from India who is about to undertake the Ratib ceremony.

(3) This shows the first part of the actual Ratib. More prayers are being recited and small hand drums are beaten.

(4) In this picture the performer has come to the priest, and he wants to play with the knives while the drumming is going on. The drumming will not cease until the Maulvi (or priest) stops it.

(5) This shows the performer lying (folded limply, with body bare and the blade of the long sword pressing into his middle) on a sharp steel knife (held by a man at either end of the long blade, at about four feet from the floor) while a man is jumping on the top of him. (The weight of both men is made to press the bare flesh against the sharp edge of the blade. The feet and dangling arms of the performer do not touch the floor.)

(6) The performer is standing with bare feet on a very sharp knife.

(7) The performer leans forward and presses his throat against the point of the very sharp dagger. (He is in no way injured at any time during the performance, and this is taken to indicate that the prayers have been heard.)


COMMENT: From the letters which I have received from the Sandwiths concerning the unmistakable protection obtained for the persons participating in the fire-walking and Ratib rites, I begin to share their feeling that we of the West are rank amateurs when it comes to making our religious or psychological beliefs work in a real and impressive way. One is reminded of the old saying, “Seeing is believing.” Again, our warm thanks to these HRA investigators.


BEHIND THE IRON CURTAIN there appears no censorship on research of the kind we do in Huna in the field of the psychologies and religions. Letters come out freely and the HRA Bulletins arrive, even if the mails are slow for them. Some of you have enjoyed correspondence in the past with HRA Mila Liscova-Novakova, who has just sent her Christmas greetings and a letter of excellent opinions concerning the Huna work. She has a new address, please note. It is: 48 Engelsove Nabrezi 48, Prague II – 388, Czechoslovakia, Europe. I am sure she would appreciate hearing from any of you. The enclosure of a dollar in your letter would be most appreciated, I am sure. Stamps cost considerable for letters of reply, and resources are limited. She translated some of the Huna materials into her own language from the English a few years ago, so do not hesitate to write her in English. She also appreciates books as gifts.


LANDSLIDE VOTE FOR EISENHOWER seems to have been predicted in my dream reported in Bulletin 90, page 3, as interpreted by HRA O. Bond Collier, who writes: “The slides obviously meant a landslide, as you interpreted it, but your George also told you even more plainly who it was, by means of the ice or eis, as – Eis in Eisenhower.” That is perfectly clear, once one sees it. The trouble is in the seeing, not the dreaming. I nominate O. Bond C. for the position of official dream reader for the HRA.


HOO`LA AND REV, JESSIE CURL (HRA) recently visited San Diego and were happy to find that a patient so far along with cancer of the breast that she contemplated doing away with herself, had been completely healed in the one treatment given her. Another patient (who wrote me a short letter telling of his experience) had been completely and permanently healed in one treatment. He had suffered for a year and a half with skin poisoning which medical treatment had failed to help. I am very anxious for us of the HRA to get on the point at which we can test out the foot-washing rite offered by Jesus to see if we can help those in need of healing to get their fixations and spirit obsessional influences cleared away. It seems very reasonable to believe that it is only the blocking of this kind in the aka “path” of contact with the Aumakua which prevents successful healing in all cases. Or, we may find that if the complexes are removed, by the utilization of the E Therapy or similar methods, healing can follow.


It is evident that the ability of the spirit guide, Hoo`la and his friends to heal is genuine. If this is so, there must be something in the patient which prevents the healing from taking place when healing fails. As all kinds of ills have been cured, the block must be mental or spiritual rather than physical in nature. This brings us right back to the complex, the sense of guilt, the influence of “eating companion” spirits or lack of either faith or of a sufficient supply of available mana for use in making the changes to bring the normal condition. On the other hand, healing should, theoretically at least, be available as a direct answer to the Huna-type prayer, once the contact with the Aumakua is reestablished by unblocking the path. I believe the time is fast approaching when we will have completed our efforts to finish our research in this direction. I also feel very certain that we are on the right track and that the anticipated results will be obtained. It is probable, however, that there will always be the need of healers to help those who have little idea of what lies behind the scenes in Huna healing.




So predicts HRA A.J.L of Everett, Wash. He quotes from Paul’s letters to the Corinthians, and while there seems to have been a distinct lack of Huna knowledge on the part of Paul, this passage seems to fit the situation. I quote: (Cor. 12:8.) “For this man, perhaps, is given through the Spirit philosophical reasoning; but to another, by means of the same Spirit, comprehension of thought; and to a different person faith by the same Spirit; while to another gifts of healing by means of the same Spirit; and to another a genius for government; while to another eloquence; to another discernment of character; and to another a genius for languages, and to another talent for translating languages.” (Fenton translation.)


PHYSICAL AIDS TO THE REMOVAL OF THE COMPLEX have been found most useful by Dr. A.J.P. who writes: “To my own satisfaction I have proved that most complexes and obsessions have a physical as well as a mental origin and that they can be corrected by proper physical means. When there is an interference to the flow of mental impulses between the brain and the periphery, an abnormal expression will result. This abnormal result or expression may be called anything in the book, the name matters little, the big thing is to find the interference and to correct it. When this is accomplished, a higher rate of vibration will result and normalcy will again be attained; all functions working in harmony to express health.


“Even if the complexes are cleared, the body must then be refined and spiritualized so that it can be used by the Aumakua for its expression. The Aumakua is limited by the vibratory rate of the body through which it has to express. If I am wrong in this, I shall be glad to know it. Methinks that Dianetics, Eidetics, E Therapy practitioners are going to be disappointed when their enthusiasm has been exhausted. I do not care to find fault or to criticize, but over thirty years of experience has given me a different perspective on this subject.”


Comment: HRA Dr. A.T. Westlake, in England, wrote some time ago to say that he believed we were on the verge of finding physical aids to the removal of the complex. I take it that he had in mind the radiation methods of stimulating glands to bring them up to normal functioning. Gradually the gap is closing between the strictly physical methods of healing and the mental-spiritual. It seems inevitable that a combined or composite therapy will one day be worked out and perfected.


ROUND ROBIN magazine is out again with a most interesting issue. The choice morsel is news of the landing of a flying saucer in California at a spot near Desert Center. A mixed party of people first saw a cigar-shaped object, then one of the party, Prof.  Adamski, left the party and went apart about 12 miles. A saucer landed near him and out stepped a man resembling a Chinese and speaking English as well as some other language. He left footprints, these having strange designs imprinted by the soles of his shoes. The designs are illustrated in the release for all to try to figure out. Interesting – if true.