Max F. Long, Vol 6 (1953), English HUNA Bulletins 93-105


A Variety of “Bodies”

January 1, 1953



MANY THANKS for your greetings by letter and by Christmas cards this year. I was warmed by your friendship and made very happy because of you all. May I take this opportunity to express my wish that each and every one of you will find much growth, inner progress and happiness in the New Year which we are now entering.


CHANGES FOR HRA LIE AHEAD, I am sure, and I am certain that most of you who have been with HRA for some time agree with me that the time is coming rapidly when we will have enough information to enable us to lay it in orderly fashion before the world. The time is also arriving when we will be as ready as we may ever be to begin putting to full use the Huna and other findings which have accumulated since SSBM was published. Let us pray that the Service we perform together of increasing world knowledge will be expanded instead of remaining confined to our own numbers.


THE HUNA ANGLE ON THE VIRGIN BIRTH, as presented in Bulletin 92, has brought in a number of letters with many excellent comments, some on the fact that virgin birth is a part of the lore surrounding the lives of most great religious teachers, and some on the fact that the virgin birth of Jesus, as the Christ, supplies the framework of a set of concepts far removed from physical birth and pointing to the mystical elements of a spiritual birth. Let me quote part of a letter from HRA A.Y., who has delved as deeply into this matter as anyone I know. He writes: “The important thing is not that Mary was a virgin, as claimed in the literal interpretation, but that the ‘Christ birth’ or birth in man of ‘Christ Consciousness’ – consciousness of the Aumakua, if you like – is a virgin birth. That is, it has no father – no antecedent cause – but comes into existence spontaneously. This is another way of saying that it was always there, and it is there potentially.


“The idea is a powerful one, and one which emphasizes the belief that true Christianity is not just ethics – a something imposed from the outside – but an unfolding of the POTENTIAL OF THE SELF.”


This reminds us strongly that there are two schools of thought in this part of the field. One school – the outer and dogmatic one of the older churches – has been content to preach the doctrine that man must lift himself by his own boot straps from the mire of sin. He must generate sufficient will and determination to reform himself. Only when that is done can he claim the boon of forgiveness for his former sins, but, once he reforms and gains this forgiveness, his salvation is assured. The other school has recognized the fact that most men are unable to lift themselves out of the mire in this way. While the fact of the complex or the obsessing influence of evil spirits is not clearly outlined, there is a tacit recognition of these things in so far as their restraining effects are concerned. Instead of demanding of man that he rise into the clear by his own unaided exertions, it is taught that if the man will raise himself part of the way, there will be a helping hand extended to him from above to help in the final stages of the work. This has been symbolized in many ways, particularly as a final unfolding of consciousness so that it includes the higher part of one’s being – a part that has long been cut off and which has remained hidden behind a veil through which men can see but dimly.


As I begin to see it, thanks to modern knowledge of the nature of the complex and to Huna knowledge of both complex and “eating companion” spirit influences, the effort to reform need not be very great so long as it is accompanied by a sincere desire to reform.


In the foot-washing rite given by Jesus, we see the desire to reform coming first. A hand is then given by a living companion who has already unfolded or, as we would say in Huna, succeeded in making a complete and free contact along the aka cord with his Aumakua at will. This companion accumulates the needed surcharge of mana, builds the mental picture of what is to be asked, and then presents the mana and thought-forms of the prayer, telepathically, to his own Aumakua asking that the request and mana be turned over to the Aumakua of the one who is being helped by means of the rite.


If the prayer is successfully made, it appears that the Aumakua of the one who has blockings in his path, begins at once to work from the top down to mine out the “stumbling blocks,” “cast out the devils” and open the aka cord “path.” This may take one sitting or it may take several – something we have still to learn – but the final result is that the path is opened and the candidate for this form of mystical aid or unfolding then becomes conscious of his own Aumakua and thereafter is able to get on with the making of his own prayers.


If present conclusions are workably correct, we need no longer fret about the supposed necessity of performing mystic exercises until we have given actual birth to the “solar body” or some other invisible type of soul vehicle. We can discard the idea that we, the Aunihipili, must eventually furnish a “body of light” through which the Aumakua can function – and without which it cannot function.


Representative of this school of thought was the late James Morgan Pryse, who wrote on page 6 of hisRESTORED NEW TESTAMENT, “By gaining conscious control of individual evolution, he seeks to traverse in a comparatively brief period terrestrial bondage, rushing forward, as it were toward that goal which the human race as a whole, advancing at an almost imperceptible rate of progress, will reach only after eons of time. For the esotericism understands that true self knowledge can be obtained only through self-development in the highest possible sense of the term, a development which begins with introspection and the awakening of creative and regenerative forces which now slumber in man’s inner protoplasmic nature, like the vivify potency of the ovum, and when aroused into activity, transform him ultimately into a divine being, bodied in a deathless ethereal form of ineffable beauty. This process of transcendental self-conquest, the giving birth to oneself as a spiritual being, evolving from the concealed essence of one’s own embryonic nature a self-luminous immortal body, is the sole subject matter of the Apocalypse, as it is also the great theme of the Iseous-mythos.


THE DEATHLESS SOLAR BODY is supposed to represent the inner secret of Sun Worship by some writers. Pryse assigned it to a more general source and did his best to connect it with Christian basics through the Greek mysteries. Not satisfied with the scant theories to be found in the New Testament, he turned to India for more pointed instructions concerning the methods by which one might give birth to this new vehicle.


There, especially in the Sanskrit of the religionists, he came upon that common store of ideas which Theosophy first sorted over and then gave to the West. He shook the New Testament, the Greek Mysteries and the Upanishads together in the same pot and brought out a rather surprising dish to set before the public. He advocated the completely removed way of life in which all thoughts of sex were given up and the sex forces were turned in upon themselves with the intention of transforming them into the “serpent fires.” These forces, one negative and one positive, are supposed to rise along the two sides of the spinal column, awakening special sensory symptoms in the nerve centers which they pass, and causing a third force to rise and pass up the spinal cord to the brain. There, the “third eye” is “opened” and a form of high psychic is enjoyed in which conscious awareness of the Aumakua is developed. This awareness is felt in any one of four states which resemble a trance. Chief of the states was that called Samadhi in India, and which Pryse thinks identical with the Greek manteia.


The literature which we borrow from India is contradictory and vague in the matter of the birth of the solar type body and the methods to be used to realize it. However, the best of the modern teachers have continued to command purification, usually to the extent of giving up all thoughts of sex or gold. Conscious union with the Aumakua is seldom to be attained, but in the trance state of Samadhi, contact is made and held for a time, the return to normal consciousness being marked by the carrying back of the strange ecstasy.


Sri Ramakrishna (brain radiation only 369) was able to make contact in Samadhi at will, and his teachings in his “gospels” are filled with teachings aimed at helping his disciples to make the same contact, although, so far as I can see, he placed little stress on any mechanism other than devotion following austere living which rejected the normal life in the family group. He says: (Vol 2, Pg. 3, GOSPEL OF SRI RAMAKRISHNA) “Until the mind has attained a serene state, Yoga is impossible. The world’s blasts are constantly disturbing the flame of our mind’s lamp. But if that flame becomes absolutely steady, it will be the true state of Yoga. (Yoga is “union”) Woman [Actually, sex in general, not just sex for  men] and gold are the veritable obstructions to Yoga. Therefore do ever discriminate.”


Na kahuna taught the normal way of life at all times, so far as I can learn. To them women [are] normal and good and part of the scheme of things, just as are men. Jesus, the great kahuna, gave no evidence of considering normal family life a barrier to contact with the Aumakua “Father” with whom he urged all to unite themselves just as he did.


It seems to me that much complicated theory was added to the simple truths first originating in Huna. These truths must have been carried around the world by the initiates or na kahuna, and must later have been changed and contaminated by those who lost the secret meaning.


Turning back to Huna as secreted in the Old Testament, we find that the great Hindu preoccupation with sex and the “serpent fires” is represented only by the rite of circumcision. A closer study of this rite, which was carried to the Pacific by na kahuna, shows what may be the basic truth upon which the fabulous structure of the Kundalini was slowly reared.


Abraham, so we read, met Melchizedec, King of Salem (“Peace”), and priest of the Most High God. He gave him a tenth of all he possessed, and was, in return, blessed. In Hebrews 7:1-3, Paul, whether right or wrong, passes on the idea that this “King of righteousness and peace” was without father or mother, beginning or end. As such he would have to represent the Aumakua of Huna, and if he did, the fact that he was given a tenth of everything points us to the inner or symbolic meaning behind the story.


Umi, in Hawaiian, is ten. In the Maori, the word retains the “k” and is kumi. The secondary meaning of this word which can be used for “tenth” is “To draw out, as a cord.” This warns us that the aka cord leading to the Aumakua is indicated and that some lesson is to be taught concerning the problem of establishing contact with the Aumakua by means of the aka cord.


Melchizedec gave Abraham the rite of circumcision, which, in the “sacred language” of na kahuna means “To open the eye or the fountainhead.” The “eye” suggests the “seeing” or sensing of the Aumakua that comes when the contact along the unblocked aka cord is telepathically established. The “fountainhead” meaning gives us the unmistakable symbol of water (symbol of mana) fountaining upward – mana being sent upward along the aka cord to the Aumakua. The word for “tenth” also means to “draw out the breath,” symbol of accumulating mana, and it means, “To strangle” or prevent the drawing of breath (or accumulation of mana.) The male organ of sex was symbolically released from being strangled when theomaka or foreskin was split. The resultant flow of blood and water, (again in the symbolic sense, as in the flow of blood and water from the wound in the side of Jesus on the cross) represents the desired result of the rite – that of causing the mana to flow over the aka cord to the Aumakua and the contact established for the one upon whom the rite is performed.


Once the rite was established in ancient times, it must have been very effective as a means of keeping the kahuna peoples impressed with the importance of the hidden lore secreted in the rite rather than in the operation. Outsiders, quite naturally, might have been led to suspect that there was some potent magic in the rite and to set about the work of trying to learn its nature. That they concluded that utter and very non-normal giving up of all sex activities and thoughts would bring the benefits of this form of magic seems probable. Then, as the results of the magic may not have been immediate or impressive, the next step was to make the whole matter complicated, very difficult, and finally, dangerous in the extreme to attempt – as in the case of the “arousing of the serpent fires.”


In my correspondence I frequently am asked whether or not I agree that the “regenerative life” is something that must be lived as the first requisite of beginning to “enter the path.” My answer is always the same. I reply that I am convinced that na kahuna were right in teaching that we should endeavor to live normal lives in keeping with the needs and natures of the three selves. I have often told how, in my youth, I pursued this question with great interest deep into Theosophy and came out convinced that not one of my selected mentors qualified through personal experience.


One thing that is, however, well known in psychical research circles, even if seldom mentioned in print, is that any protracted abstention from sex activities, be the abstention natural or brought about by abnormal physical conditions, tends to do peculiar things to the individual. Psychic sensitivity builds very rapidly. Many famous mediums were sensitive only so long as this abnormal sex condition was maintained, most of them losing their psychic abilities partly or completely if they married. Dr. Freud, father of psychoanalysis, found abnormal sex lives to be the major cause of abnormal mental conditions or fixations. The step from harboring a nest of fixations to harboring a nest of “eating companion” spirits of an evil and dangerous kind is a very short one.


Much more could be said on this subject, but for our purposes we can let the subject with the observation that normal living in the body and on the part of the Aunihipili is the first requisite of normal and sane living on the part of the Auhane. It follows that normal living must also be a prime factor, in so far as right living and expression is concerned, when the Aumakua is considered. The Creator undoubtedly knew what he was doing when He made us as he did, and we tamper with the normal at our peril. “Not too much, not too little,” applies here as elsewhere. Blessed be a glimpse of common sense – such as Huna is now giving us.


THERE ARE ALSO MANY GOOD AND HELPFUL SPIRITS, I am reminded by one of the HRAs. To this I hurry to agree. There are many spirit “guides” and communicators who give every evidence of having been good people when in the flesh and of having remained good in the spirit realm of life. My experience with spirit communication has been spread over a number of years, and I have yet to meet a spirit who was not friendly and anxious to be helpful in those instances in which full and easy communication through a medium was established. On two occasions I have had unpleasant experiences with what I took to be spirits, but with whom I was unable to converse in any way.


The evil spirits of the “eating companion” kind are seldom known to be near them by their victims. They seldom communicate, and are sometimes shifty, sometimes less evil than greedy and confused as to their own state. Some are brought to the fore by the use of suggestion, and are then considered by the doctors to be “split off parts of the patient’s personality.” In almost all cases they have responded to strong hypnotic suggestion and this seems to offer us a method of forcing them to leave their victims. The one exception to this rule which has come to my attention was that of a case in which a native Hawaiian woman was dying as a result of spirit attack in Hawaii. As I have told in SSBM, the Aunihipili spirits were sent by the kahuna to attack and kill the victim when certain adjustments were being forced. At the time of which I speak, there was a famous hypnotist in Honolulu, an Austrian medical doctor. He did his best to use suggestion to convince the woman that there were no spirits attacking her. Failing that, he tried to drive away any possible spirits with suggestion. He got no results. The woman died on the third day. It is possible that in this case the suggestion given as a directive to the attacking spirits by the kahuna may have been stronger than the doctor’s counter suggestion. Of course, many other possibilities suggest themselves to one on the speculative side. One may well ask whether or not the doctor’s slight doubt concerning the actuality of the spirits might not have prevented the proper use of his hypnotic powers.


THE SEARCH FOR DEFINITE EVIDENCE OF THE THREE SELVES IN THE NEW TESTAMENT has been going on in spare moments for some weeks. Not long ago, in Ferrar Fenton’s translation, I came upon what seemed to be what was wanted. The passages are to be found in I. John 5:6-8, where the wording is:


“and the Spirit is the Witness; that Spirit Who is the Truth – there are three who give evidence – the Spirit, and the Human Nature and the Earthly Life; and these three were in that One.”


The King James version replaces “Spirit” with “Father,” “Human Nature” with “the Word,” and “Earthly Life” with “Holy Ghost.”


Fenton says in a footnote, “This rendering is that of the Evangelist’s thought in his native Hebrew idiom, as, if we put the words back into the Hebrew, it can be seen to accord with the use of the ‘word’ (here he gives the Hebrew characters) in Moses and elsewhere.”


To me, the Spirit might stand for the Aumakua, the Human Nature for the Auhane, and the Earthly Life for the Aunihipili. However, when I consulted one of the HRAs who was able to check on both the Greek and Hebrew, he could find no justification of any kind for Fenton’s use of the terms which he selected.


It seems probable that there were no words in Hebrew or Greek which differentiated between the Aunihipili and Auhane of na kahuna so that accurate translations into the common languages of the time were impossible. Has anyone further ideas on the matter?


THE FOOT-WASHING RITE and “sin” of tolerating urges from semi-obsessing spirits may be seen very thinly veiled in verses 16 and 17 of the chapter noted above. We read:


“If anyone sees his brother sinning a sin, if not a deadly one, should he ask, then He must grant him life for those not sinning mortally. There is mortal sin; I do not say that he should supplicate about it. All injustice is sin; and there is sin not mortal.”


One can read into this the idea that if one asks to be helped to get cleansed of complexes, his friend should act as the foot-washer and make the prayer to na Aumakua to have the Aumakua of the person with the sin-blocked “path” given the offered mana and the request to unblock the path. The “sin not mortal” would seem to be the obsessing spirit influence. The deadly sin which is mentioned has been the subject of much speculation for centuries. Some have said that it was the sin of murder, some that it was the sin of denying the actuality of God or of the Holy Ghost, while some have borrowed from Persia (if I remember correctly) the idea that this is the sin of refusing to produce children. In the “Sacred Language,” the word for “death” is maki or mate. In addition to the meaning of “deadly” as applied to sin, the word has several secondary meanings which served to cover the Huna meanings. In the Samoan dialect the word is applied to any path or trail which has become so clogged with bushes or trees that it is impossible to use it. Such a path is said to be “dead.” We know that the “path” is always the symbol of the aka cord leading to the Aumakua, so we can see at once that the deadly sin must be a condition in which the sin-stumbling-blocks cannot, for some reason, be removed. Looking for the reason, we find another secondary meaning, that of “to will or greatly desire death,” also “to permit, to allow.” This makes us look for the ones who are permitted to cause a make or completely “dead” condition of the aka cord – and these can be none other than the evil “eating companion” spirits. If a person is as evil as they, and desires and “wills” to share their evil impulses, there will be no desire to reform and to be helped – no “asking,” as in the passages quoted, and therefore, the Spirit or Aumakua cannot be asked to help him to unblock his “path.” He wishes to be evil. He will determinedly remain evil and, upon death, will probably become an “eating companion” in his turn. This darkened condition could hardly be darker, and it is difficult to imagine a condition more fitting to be classed as that of “deadly sin.”


THE SECRET BEHIND “PRAYER FOR THE SICK” is another thing I have been watching for in my study of Huna-in-Bible. In the New Testament, James 5:7-8 and 5:15 (Fenton translation Pg.1246), one reads: (as instruction in healing)


“Let him (the one who is ill) summon the elders of the assembly, and they will pray over him, applying to him oil with the power of the Lord, and the prayer of faith will save the one who is sick, and the Lord will raise him; and if he should have committed sin, it shall be removed from him.”


The “power” to be used in applying the oil could be none other than mana, either administered through the hands or (also) sent with the prayer to empower the Aumakua of the patient so that it could do its part in the healing. To “raise one up” is hoala in Huna, and this means also (1) to anoint, as with oil, (2) a path or way (the symbol of the aka cord to the Aumakua which, in the “raising” is cleared of obstacles and opened by “the Lord” or Aumakua). The literal translation of the word for “raise” – ho`ala – is “to make or cause a path,” that is, to restore or open one. It is very interesting and significant to note how, time after time, it is stated that the “Lord” will remove sins.


This repeatedly verifies the conclusion that the Aumakua, when given mana and the request to assist, will clear out the complexes and eating companions and also repair the body of the sick one. (Ho`ala has still another secondary meaning, that of “to repair something; to restore it to proper condition.”) Dr. Brunler once conducted a test of oil such as is used to anoint the sick in prayers for healing. This oil is blessed and the sign of the cross is made over it. A number of dowsers at a dowsers’ convention were given each a small bottle of blessed oil to test with their pendulums. In each case the pendulum traced out the form of a cross over the oil. Dr. Brunler was convinced that the oil was an excellent vehicle to take and retain some form of force as well as the high vibration of the blessing. We might add from Huna the idea that the one blessing the oil would charge it with mana and fasten to the oil an aka thread leading to himself, and possibly through him to the Aumakua who had been reached in making the prayer for the blessing. New discoveries take us back to old rites and beliefs to find the fuller explanation, and the old comes to the new to be given its rationalization in terms of the modern findings. We progress rapidly these days in understanding, and should soon begin to progress more rapidly in the practical application of what we are learning.



No. 61 Mr. C.F. Stone, 2103 Highland Ave., Knoxville, Tenn. Good student, interested in many lines. Seasoned HRA.

No. 62  Mr. R. C. Ehmke, 6401 Wentworth So., Minneapolis, Minn. He is much interested in dowsing, map and otherwise.

No. 63  Mrs. Walter F. Grimm, 3132 Broadway, Yankton, So. Dakota. An HRA of long standing whose prayers get answered. She is especially anxious to know whether there are others in South Dakota who might write or whom she might eventually meet.


THE TMHG AND WALL WORK keep right on, with “specials” often done for those in great need of help. Remember to take a few minutes to think about na Aumakua and God and to quiet down and “solemnize the mind” (ho`ano) with reverence to get ready for the TMHG period. Also remember that in the word for “to heal” – pohala – we have the basic outline of what must be done. Note the root meanings, po: darkness, ha: to breath hard, symbol of accumulating mana and sending it with the prayer, and la: light or path, symbol of the aka cord leading to the Aumakua. Or, one might translate the word, “From darkness to light through the power of the breath or prayer.”


A RAIN CHECK ON THE VACATION was taken when it failed to come off. If a Bulletin is skipped, know that I made it. Amazing how hard it is to get away for three or four days.


CALL ME “MAX” WHEN YOU WRITE if you will. I like it – friendly and warming, something like calling each other “brother” or sister” in the country church circles. Also, it makes it so much faster and easier to head a letter, “Dear Max,” and in my turn I can reply, “Dear Bill” or “Dear Mary” instead of trying to be correctly formal and polite.


THE LETTERS F.H.F. which I often use after my name have come up for question.


I was asked if I had invented myself a title or degree, and why I did not award myself the usual title of “Doctor.” Well, thereby hangs a tale. A year before the organization of the HRA, I joined six of my close friends to set up a legal corporation in California. It was named THE HUNA FELLOWSHIP, and members of it are “Fellows of the Huna (F.H.F.). They are legally entitled to the tag letters for their names, and, in every case they have done something outstanding to help along with the Huna research. There are now three members in addition to the six founding members. HRA is also a tag of which I am proud.



Voodoo & The “Elementals”

January 15, 1953





More about Voodoo has been written in the year just past by Marcus Bach who won his doctorate in creative writing and dramatic art, and who teaches in the School of Religion at the University of Iowa. Dr. Bach specializes in investigating and reporting the “little-known religious groups of America,” and has now added the Voodoo of Haiti to his list. Part of his research was aided by a grant or fellowship from the Rockefeller Foundation, so he has been able to cover his chosen field rather well.


About two years ago Dr. Bach dropped in to call on me and to find out whether or not Huna and the HRA represented a “faith” and a cult organization worth writing up and including in his book, then in the writing THEY HAVE FOUND A FAITH. I explained that we were a research and experimental group and not at all in the class with Jehovah’s Witnesses, Father-Divine’s “kingdoms,” Psychiana, Unity and others of the same stripe. Some time later I was much pleased when HRA Mrs. Walter Grimm sent me a copy of the book. It was very interesting and the clay feet were not stressed greatly when the several founders were discussed. Dr. Bach feels that whenever there is found a faith by which people can live, and which fills their needs, that faith is worthwhile regardless of what it is or who invented or assembled it.


In his new book on Voodoo, STRANGE ALTARS, published by Bobbs-Merrill and sold through book stores at around $3 I imagine (I have a library copy before me as I write), Dr. Bach tells in his usual sympathetic and understanding way of the Voodoo faith in Haiti, and of the first-hand experiences of himself and his wife in trying to probe Voodoo as deeply as possible. To him it is not black magic and evil superstition with sex orgies, zombies and latent terrors.


In recent Bulletins we have been discussing the good spirits as well as the evil “eating companion” kind, so it is a happy coincidence to have his book come to hand at this time. Dr. Bach, unlike the general run of writers on religion and psychological subjects – when they hold chairs in Universities – dares say what he feels and what he thinks, even at the risk of being branded “unscientific.” In his first book he calmly relates that, as a boy, he attended a meeting with his father to see a tent evangelist demonstrate his much advertised ability to walk on water. A large tank was used. It contained three feet of water. The preacher took two or three steps, his feet sinking into the water only a fraction of an inch. Then, as the audience began to shout excitedly, the demonstration failed and he sank into the water in the normal way. With that brace start, it is hard to doubt that he would hold back when it came to reporting anything less difficult either to believe or to explain, providing he witnessed it.


A man from Utah, Doc Reser, long resident in Haiti and a full initiate into the Voodoo lore, being himself a priest or houngan, and one who had gone through the kanzo initiation in which fire-immunity is gained and demonstrated as a form of fire baptism, acted as intermediary between Dr. Bach and the local Voodoo priests and their people. Many Voodoo ceremonies were observed and much was told of their meaning by Reser. The account makes entertaining reading as well as informative reading.


Voodoo, as described by Dr. Bach, (and by other writers before him) contains elements of Christianity, especially Catholicism. In addition, it includes ancient African religious ideas and rites which revolve around a strange system of worship of and association with loa or a peculiar super-spirit type of entity.The loa are described by Dr. Bach as on a par with the saints of the Catholic Church. One, a female spirit, duplicates the Virgin Mary in almost all respects in so far as character is concerned. There are a large number of these loa, male and female, all named, all thought to rule over particular things, and all formerly known and invoked in different parts of Africa before arriving in Haiti with early slaves.


The thing that impressed Dr. Bach was the fact that when the loa were properly invoked with chants, drummings, ritual observances, special drawings with flour and meal on temple floors (slightly like our Indian sand-paintings), sacrifices of chickens, goats etc, etc, etc, they entered the body of the priest or priestess or of some worshiper and spoke and acted through them. In one session (page 185) the loaOgoun Badgri, famous because he gives advice and knowledge, took possession of a woman, caused her to drink “generous quantities” of rum, and then danced, made predictions and pretended that he was the mightiest of the loa. Others who were not priestesses, were obsessed by other loa spirits and carried on through them. A special interest to Dr. Bach, as well as to us of the HRA, attached itself to the case of a mother and daughter, both of whom were obsessed at the same time, and, with the spirits seemingly in complete possession, quarrelled violently. Doc Reser explained that there was hidden animosity between mother and daughter, perhaps subconscious hatred, and that this was brought to the surface by the loa and the whole matter aired. The quarrel ended suddenly with the mother and daughter embracing and showing signs of having come to a proper and loving understanding. The reader is given the hint that in this way, the loa cleared away the complexed hatreds and so aided the pair.


Another incident (pages 104-5) was related as told by Doc Reser. It seemed that, when he was in charge of a hospital of sorts for the insane, Reser had developed the ability to determine almost at a glance which of the many accepted loa was obsessing an insane patient – that is, in cases which he recognized as falling into the obsessional classifications. A young woman, who was violent, was seen to be obsessed by the loa Ogoun, and, as such spirits could be talked with, and even reasoned with to bring them around to a more kindly attitude, Reser confronted the woman, poured out a ceremonial libation of water before her and offered a cigar. She accepted it and also a light. Ogoun was then asked why he was “riding” the victim.  A conversation followed in which the loa said that he would release the woman only when given food which she owed him. (It was not explained why she owed him food.) Reser promptly bought food, including a red rooster and a bottle of rum. He had it all prepared ritually before the woman. Ogoun accepted the offering, ate, and the victim promptly became normal.


Another young woman was, under slightly different circumstances, found to be obsessed by the loaKaifu, whose job it is to be guardian of all cross roads. In a conversation with him he accused the victim of having stolen a chicken that belonged to him and of having torn his red robe and having made away with his 54¢. He was punishing her. Doc Reser promised to see that she restored the stolen articles. The spirit departed, the patient fell asleep, to awaken later fully recovered.


Fire-walking and general immunity was observed and carefully reported to Dr. Bach (page 33) by Doc Reser. A girl named Apela, who was about sixteen years of age, was a key figure in a ceremony undertaken to “bind for a period of seventeen years” an evil loa Marinette, who belonged to the Petro group of spirits and who had been blamed for some time for the disappearance of goats or pigs or for the loss by death of a child – for bad luck of all kinds, including the burning down of a house. Logs were burned to make the usual bed of coals, the girl, Apela, became possessed and took seven slow shuffling steps through the coals. Others became possessed and joined her, usually taking seven steps and ten leaving the bed of coals. None of the performers was burned. As in India, the fire-walkers were struck severe blows on the back with a whip after treading the coals, but no pain was felt. It was agreed by all that the evil loa, Marinette, had obsessed Apela, (although one is left to wonder why an evil loa would take part in her own “binding”) and, when the proper time had come, the evil one was “finally” persuaded to accept and eat food, this acceptance indicating that she was promising to be “bound” or to go away from the district for the next seventeen years.


Very little was said by Dr. Bach about healing those who were ill except to note the fact that the natives were experts in the use of herbs and plants as remedies and that spirits were thought to play a large part in this use of medicines. Doc Reser had become famous and much loved for his medical aid over and above what the simpler remedies could offer. On the other hand, the use of the Voodoo rites to prevent illness or misfortune were many, varied and of great importance. Children were baptised in the Voodoo manner at Christmas time to prevent illness for the following year. Many charms were made up and used for the same protective purpose, and there were also evil charms and spells which were used and which had to be countered by appropriate magical operations.


The exact standing of the loa spirits in relation to the average level of intelligence and power of humans, seems not to be well understood. That they have power to furnish fire-immunity and to cause other changes in the natural working of physical forces seems proven well enough. However, the same thing may be said of the spirit “guides” met in modern Spiritualism and psychical research. In Fiji, HRA George Sandwith watched the worship of a spirit thought to be god-like and much higher than the human level, with the same type of phenomena being produced.


One may trace the growth of religion and psychic knowledge from the belief in simple lesser spirits, good and evil alike, through the belief in more powerful spirits, also good and evil. The higher the advance in this direction, the higher the ideals seem to reach, and in the most evolved systems, we have the Aumukua, with each of us supplied with one. In this progression we pass from the loa or general over-spirit worship, guidance and contact, to the stage in which each of us recognizes that he has an individual Aumukua which is a step above the loa in evolution, wisdom, and certainly, in goodness. Above the Aumukua we place an Ultimate God which is too far above and beyond us for individual contact unless the Aumukua can understand the vaster things and work upward into them in our behalf.


In the Voodoo healing of insanity, as in the cases mentioned, one may well ask whether the trouble was actual obsession or was, in reality, the obsession of a guilt complex. If the loa are above and beyond men in other ways, it seems very strange that they would stoop to petty revenge and to the performance of unkind and evil deeds.


On the other hand, we know full well that men are no better after death than while in the flesh. Many are pretenders and posers here. Why should they not be on the spirit side of life if given the opportunity to pose as lesser gods or loa? Just how spirits make contact with entities of the Aumukua level, and how they may produce fire-immunity, we still cannot say. We know that in psychical research the spirits who seem to be just men or women like ourselves, often are able to produce materialization, fire-immunity, apports and so on and so forth, and with little ability to tell how they do this. For this reason we may be safe to decide that the loa are similar spirit men and women, in contact likewise with entities which they cannot easily understand, even when working with them, and not a whit superior to the living in evolution, knowledge or morals. One fine day we, the living, may also learn to contact and work with the nature spirits of fire or air or water (or it may be just with our own na Aumukua, if all are of the same level of growth) and to get them to use the mana we present in the production of phenomena of all kinds.


It is difficult to decide whether Voodoo represents a group of related spiritistic cults which never evolved as far as Huna in knowledge or practice, or whether all or part of Huna was once known but later lost by degrees. Some things in Voodoo remind one very strongly of the decadent and much contaminated Huna found in Hawaii fifty years ago. Huna presented a mass of jumbled material which was sorted into real and spurious only when it was found that the real Huna had been secreted in the roots of the words used to describe the elements of Huna. As the Voodoo of Haiti seems to be handled only through the Creole mixture of languages in which the African or true Voodoo words are few and not likely to furnish a clear picture of the original lore, as did the Hawaiian in the case of Huna. Later on we will have, in the original and in English translation, some of the Voodoo rites written in a strange set of mixed glyphs and alphabet structures reproducing what seems to be closest to the Gulla language of Africa. One of the HRAs is at work trying to get and study this material for us.


A strange element in the modern Voodoo is the use of symbolic things to represent the powerful loawhich are invoked in the rites. One is reminded of the great Serpent Mound in the central part of the United States, left there by some people long gone. One also thinks serpent raised of the brazen serpent, raised, before the eyes of the Children of Israel. In Voodoo, one of the greatest of the loabeings is Damballa, whose symbol is a great red serpent. The worshipers can imagine the Damballa serpent appearing to coil around the central post in the crude shed temples where the ceremonies are performed. The veve or symbolic flour painting made on the floor must include, for Damballa, certain representations of serpents – and no mistake can be made in the picture lest the magic of the invocation fail. The Navajo Indian sand paintings also have their symbols and one of the important ones depicts the rattle snake.


In Voodoo there is something called pierre loa, Dr. Bach tells us. It may be a stone, usually a water-smoothed one, into which a loa may enter, or to which it may attach itself in some way so that it can be called upon with ease by the owner of the stone. Doc Reser had such a stone. It had “spoken” to him at the time he had found it, and he carried it in his pocket. In Polynesia, na kahuna used similar small smooth stones in ritual magic, placing one at each of the four corners of a mat upon which a sick person was stretched while being treated, The stones, so far as I have been able to learn, were used to hold a heavy charge of mana and, because of the mana, were instrumental in keeping evil spirits at a distance. The ancient Polynesian tribes which settled eventually in New Zealand were said to have carried with them a green-stone carved in the shape of a pigeon, and to have set it on the top of a hill at times, there to consult it as a source of oracular advice or prophetic guidance. The legends seem to assign no particular spirit or god to the task of speaking through the stone, however. In modern Africa, Seabrook reported, the native magicians often used the skull of a dead individual instead of such things as stones, invoking the spirit to cause it to return and remain in the skull while answering the questions put to it – often answering in what we call “direct voice” in psychical research or Spiritualistic circles.




Subhuman levels of living spirits must not be overlooked as possible factors in our effort to run down all the angles related to “eating companion” evil or good spirits, (if any can be called good or beneficial when they influence us) or related to normal human spirits, human spirits whose Aunihipili and Auhane are accidentally separated at death (or before death in illness or ancient and powerful human spirits of the loa class (if these turn out to be what they seem to be).


Valid and detailed information concerning the “Little People” or “elementals” is hard to find. Theosophy does not substantiate the information given by Theosophists on the subject, and some of this information is contradictory. Folklore covering fairies and the like cannot be trusted. The legends of the Polynesians are not a good source of definite information although the Menehunes, under various names, come in for a part in many tales of the magical buildings of stone walls to enclose fish ponds, etc, etc.


The Menehune tribe was said to live in the Islands before the arrival of the Polynesians. They were small and invisible, but could materialize and make themselves seen. They worked in the darkness of night, often at the behest of human friends, and had to finish their stone cutting and wall building in a single night. They were always rewarded for the magical works which they performed, usually with gifts of food.


First, we know in a general way that such “Little People” have been reported as seen, psychically or in the flesh, the world over. Secondly, if we accept the possibility that they are real, we must admit. that the stories told of them agree in so many ways that there is strong reason to believe that (1) the legends have spread around the world from a common source, or (2) that the peculiarities and activities universally assigned to them must be actual.


Using our word-study method (which has proven so successful in getting at the hidden or Huna meanings) we can look into such words in the Polynesian as can be found covering the “Little People.” I find none of the tribal names given in the dictionaries, but in Andersen’s MYTHS AND LEGENDS OF THE POLYNESIANS, there are a number of the old legends retold and discussed. He gives as alternate names,Mana`hune, which gives us the general meaning of “poor in mana,” and Mana`hua, giving, “to cause mana to flow or to make a seed with mana.” A third name is Maka`hua and from this we can get “to cause the head or eye – symbol of the fountain – to flow or do something with a seed.”


The word or name Mana`hune, mentioned above, gives two other meanings with possible Huna significance. The meaning already set down as “poor in mana” would fit the “eating companion” type of spirits who steal mana from the living and stay close to them, often forcing upon them their own thoughts and impulses to do evil. The root word hune also means, in Hawaiian, “to tease, to persevere in entreating one do act in a certain way, and to be trickish in order to entrap one or to deceive or to play a trick as a lark.” These meanings would fit the concept of the “eating companions” and their activities, as we now begin to understand them, very well.  In the Samoan and other dialects, Tregear gives the meaning of hune as “the core of the bread-fruit,” also the harvesting of food. In the Polynesian version of the story of the Garden of Eden, the forbidden fruit eaten by Adam and Eve was from the breadfruit tree, and the word for this tree furnishes the Huna symbol for the “eating companion” evil spirits, signifying the fact that the “original sin” was that of harboring these spirits and being influenced by them. The symbol is given twice, the second time in the “serpent” who did the tempting.


The root word hua has other meanings than those of “seed” and “flow.” An evil-minded man who became an evil lesser god (loa?) in Maori legends, was named “Hua.” He ruled the tides, and this may have been a secret statement concerning the mana (water or tide in symbols of Huna) stolen or used for evil purposes by evil spirits. Other meanings (14 are listed) are “power,” indicating the strength of the spirits perhaps, and “to frustrate or overturn,” which would apply descriptively well to what the evil spirits do to the living.  A less distinct meaning suggests that the spirits are related in some way, and their attachment to their victims or hosts may be indicated in the Tongan meaning which is “a thread” or “a string, as a bow string” – suggesting the aka cord that might attach them to the aka of the living (and also suggesting the possibility that if this aka cord could be broken, the spirits could be driven away so that they could not find their way back. One is reminded of the old custom of passing a red hot poker around on all sides of a corpse to sever the “silver cord” and free the spirit so that it could go on to other realms and be no longer earth-bound.).


“To commence to recite a prayer” is a meaning of hua found in the island of Mangareva. This meaning calls attention to the presentation, by means of prayer, of the cluster of thought-forms in their united aka or invisible “seed” state symbolically. The prayer “seed” is “planted” in the Aumukua. When we meet the idea of “seed” so strongly set forth as in Mana`hua for “Little People” and probably for the “eating companion” evil spirits, we cannot miss the hint that these spirits cause trouble by “planting” the thought-form “seeds” of their desires, hates, fears, illnesses, etc, in our minds so that we accept them and react to them as to our own thoughts and memories.


In the Maori, with the causative whakaj, we have still one more important meaning suggested. It is that of “recite” or “pronounce,” and may well indicate the “voices” which are heard so often by those afflicted with what we are coming to realize are actually evil spirits.


PETER, THE SPIRIT “GUIDE” of Arnold Clare of England, gives the best description of the “Little People” which I have been able to find. (See page 126 in Harry Edward’s book, THE MEDIUMSHIP OF ARNOLD CLARE, 9/6, Rider & Co., 47 Princes Gate, London, S.W. 7, England. A very excellent book to own and study.) In discussing the healing and other phenomena caused at seances by spirit guides or controls (working with a circle and through a medium), Peter said that the “Little People” or elementals, who  are not yet evolved to be humans, were often present and used to produce certain results. In healing, they were able to help to make changes in bone structures because bones are mineral very largely, and minerals are easily handled by the elementals. These “nature spirits” were said to lack completely moral character as we know it. “They are neither essentially bad nor good. They are ever ready to obey the direction of the human mind where there is close kinship between the mind of a man or woman and themselves. They are able to manipulate the natural ethers with the utmost ease, producing natural things such as stone, flowers and all things like that. (As in apports also, in which they were said to assist.)  “They stand between animal and man in the scale of evolution. The one goal they desire to attain is the human form complete. (!) In the seance room, as far as physical phenomena are concerned, their services are very necessary. (Apporting, materialization etc.) In fact, no work could be achieved without their aid in producing solid objects brought from a distance.” They are always under the control of the Guide, with whom they are closely allied. “They love to disport themselves by simple antics such as causing things to move, and invariably their presence is betrayed by the aimless moving of objects within the vicinity of the medium, that is, more or less, movements without a definite purpose. They are subject to discipline, but that is only in relation to their normal work which ranges from the geological realm up to all the activities of nature, including (work with) flowers and insects; they are even associated with the air you breathe, and the water that you drink.


“That is why I have said seance-room work is a natural religion, a primitive religion of mankind. To sum it all up, you might say they are the soul of nature. As man himself has many complex parts, so has the soul of nature many parts working together to accomplish something far too immense for the ordinary mind to grasp.


“They (the “nature spirits”) are not allowed to wander aimlessly in space, but are directed by superior intelligences who press them into service according to their capabilities, with only one purpose in view, development and progress along the road of the whole realm of nature, to keep it in step and in tune with the whole life and scheme of creation whilst working ever towards the perfect plan ordained by God.”


Considering what the spirit, Peter, had to say, we might conclude that these “nature spirits” could possibly be “eating companions” of a kind. They are said to desire to become humans, but no indication was given that they would act as obsessing entities to try to accomplish this end. All in all, it would seem safer at this point in our general research to look upon the “eating companions” as of the human level, and perhaps, at times these may be either Aunihipili entities lost from their na Auhane, or na Auhane cut off from their own na Aunihipili. In either case, the influence of such part-entities would make for anything but logical and good actions, thoughts or emotions.


We of the HRA, being dedicated to research and experimentation, are in the fortunate position of not having to arrive at definite and sweeping conclusions. However, we do need to gather and to share and to digest information along the lines which we elect to follow from time to time. This is your research as well as mine, remember, and your opinions are just as important as mine, no matter whether we agree or not. What can YOU add to the research into the possible verity and nature of the “evil spirits” and possible methods of getting rid of them?




No. 10 The name and address of this good HRA is to be changed. She has married and is now, MRS. HERBERT R. DAVIS, P.O. Box 195, West Point, Calif. (This is a very pleasant change to report.)


No. 64 Dr. and Mrs. John Horning, 1411 E. 21st Ave., Vancouver 12, B.C., Canada. They are advanced students, Spiritualists, and deeply interested in all phases of HRA work. Would like to know other Canadian HRAs, especially any in their vicinity.


THE EIDETIC FOUNDATION (P.O. Box 345, Fairhope, Ala.,) has kindly sent in for review and examination their second mimeo book of “NEXOLOGY” lessons. (These are available to all who wish to study with them by mail, in groups or by going to live at the Foundation.) I am continually surprised and pleased to see how cleverly “Nexology” gets along without the concept of either the Aunihipili or the complex. What we call a complex is to them something by way of a bad way of thinking and reacting into which one has fallen, and which, when one revalues his past, section by section, can be set right. We would say “rationalized.” If one leans toward an interest in such things as Dianetics, here is something taught in delightfully simple English without a multitude of coined terms and confusions. Good straight advice to help one see where he falls short of a high norm in being a human being.


THAT VACATION OF MINE (as I cut this stencil on January 6th) seems about to materialize. I will finish this Bulletin and perhaps mail it from some town in Arizona. I may see a flying saucer, who can tell? Be back about Jan. 15. Skip a Bulletin.



Max’s Vacation Reading

Feb. 15, 1953


MY VACATION actually came and, thanks to all of you allowing me to skip a Bulletin issue. I had a grand period of rest, with time to enjoy the Arizona desert places, to meditate some, to pray and hold the TMHG periods, and to catch up with the reading of accumulated articles and books, many of which had been sent in through the kindness of one HRA or another. I also was able to get hold of a copy of the massive Strong’s Concordance of the Bible, and to do some checking in it to further verify the Huna-in-Bible finds and add to them in various ways, as well as to note down many things to be looked into later when time allows.


THE HIDDEN BIBLE, by William Leary, was one of the books which I examined with much curiosity, having had three ad letters about it from Merit Publications, and having wondered whether or not Mr. Leary had stumbled upon the Huna hidden in the Bible. It turned out to be another of the very many books in which a writer assures the reader that certain things in the Bible do not mean what they seem to mean, but something entirely different. None of these writers, so far as I have observed, have given proof that the new meanings attributed to words and phrases are valid. Moreover, none of the writers agree with their fellow writers as to these meanings which they claim were hidden in the Bible by unidentified writers of early centuries.


Mr. Leary makes as good a case, however, as most, and, if one is willing to accept his dictum that wild animals (for example) when mentioned in the Bible really mean the faults we possess without knowing it, and which are lodged in the subconscious. Or that the good earth stands for materiality as contrasted with spirituality, the word for which is that of white. Sheep for thoughts, birds for intuition, and so on and so forth. To my surprise I noted that he came very near to Huna symbols and concepts in some of his ideas of what stands secretly for which. He decided that when rivers were mentioned, they stood for spiritual currents which are not usually flowing through the body, but which may be caused to flow. In Huna the symbol used for any of the three mana voltages is water, and a river might well signify one form of mana flow. It is interesting to note what words were used for “river” by na kahuna.


Awa wai or a ditch or valley filled with water is “river” in the Hawaiian, and awa can mean “mist” or fine “rain,” one form of the water-mana symbol, usually pointing to the mana used by the Aumakua. But in translating the Bible, where rivers are not too often mentioned, the word mu`li`wai is generally used. In Revelations 22-1, it is used in the verse, “And he showed me a pure river of water of life, clear as crystal (akaka) proceeding out of the throne of God (nohoalii is ‘throne’ and literally means ‘the dwelling place of the High Chief,’ a good symbol for the Aumakua who was the Akua noho, or ‘god who dwells with men’ ) and the Lamb.” In the Hawaiian dictionary, its author explains in a special note that a muliwai is, properly, the mouth of a river where it reaches the sea, and where there is the usual deposit or bar of sand behind which the river water backs up and is prevented direct access to the sea. The water held back by the bar is mull, or “what is held back.” This hints at a hidden meaning in which a mana flow is “held back,” and this reminds us at once of the complex or the “eating companion” spirits which prevent the Aunihipili from contacting the Aumakua and sending to it the offering of mana to empower it to bring about the conditions which the Auhane desire and which it prays for. Looking again at mu`li, we find the first root, mu, is the often-met symbol of the complex-blocked flow of mana – it means to retain a mouth full of water so that speaking is impossible, or so the prayer cannot be put into words. The symbol of squirting water upward from the mouth is a familiar symbol of sending mana upward along the aka cord to the Aumakua, and the mu root indicates that the “back water” is mana being withheld by the Aunihipili. The second root, li, gives the symbol of the result of this holding back of the mana flow because of the presence of a hindering complex or sense of guilt. Li means to tremble, as with fear, to shrink back because of dread – in this case it is the Aunihipili which dreads the Aumakua and shrinks from making the contact. And so, while we do not agree with author Leary on most of his proposed “hidden” meanings, we can and do profit by being set to thinking of things which have been overlooked thus far in our study of Huna-in Bible – our study of meanings for which we can give the authority of na kahuna and their age old and highly evolved system of psychology and religion.


REVELATION TO MANKIND, by the Reverend Freda Jessie Vernon, on the other hand, is a delightful book of verse given through her by her spirit friends, and any and all can agree with and enjoy the things set down. On page 88 one can even guess the inner promise that the complexes will be among the things God will take away in order to free man. I quote:


“Clear thy mind of all the doubts.

Know in faith He shall free and rout all wrongs

That have thee so down.

Thou mayst be strong and thou mayst be sound.

Put trust in Him, for he will free

All that now is wrong with thee.”


The address from which to order the book is 1525 Encinal Ave., Alameda, Calif. 127 pages. $2.76 post paid. The desired autograph will be gladly given if requested – and in ordering, you may make a delightful friend.


SENSATION AND TENSION PROCESSING (Price $2) is a late release by The Eidetics Foundation, 252 Mershon St. Fairhope, Alabama. For the serious student of the many new “techniques” which are rapidly being invented and offered in the expanding field of what was once DIANETICS, this is something that will be of much interest. From the same source may be had the clearest explanation of what is done, and how, in applying the latest of L.Ron Hubbard’s “techniques” – it is JACK HORNER SPEAKS ($2), and it is a description of the new methods in terms which may be rather fully understood by one who has not yet absorbed the new and hindering vocabulary  In this release Jack tells us that the auditor tells his pre-clear to leave the body and stand two feet behind it, then to look inside his physical head, and if he sees spots which are gray or black, to use his mental power to cause them to turn white. This causes the “tone” to rise and seems to take the place of the older method in which complexes were found and drained off – pardon me, I mean engrains relieved of their charge. How much imagination is involved and how much actual astral travel to get outside the body, I cannot determine.


Recently I talked with a gentleman who has been using this technique, and I believe he believes there is an actual, not just imaginary, leaving of the body on the part of the entity called the “theta” – a unit of consciousness whose companion in the flesh is the “genetic entity.” (In Eidetics, a letter which has just arrived, has corrected my statement that Eidetics proposed a single unit of consciousness, leaving no room for the subconscious or anything similar to it. The letter says in part: “The previous statement… that there is no such thing as the subconscious mind is still correct – as far as the usually accepted definition is concerned. But, within each of us there IS something which ACTS as THOUGH it were the subconscious mind. This is the body! This is the Aunihipili; this is the animal portion of the human entity. This is why the subconscious mind could not be found when we began to discover the extent to which one’s internal communication systems went. When one opens up his internal awareness and becomes aware of the universe inside him by REMOVING the effects of his past actions, he literally is removing the subconscious mind, and so, when he reaches a point where his entire body is open to his inspection – all the organs and tissues down to the cellular level – he cannot find anything which even resembles a subconscious mind There are levels beyond this, but we need not go into them here The Aunihipili is the bottom rung of the ladder of awareness. Above this is the conscious mind, or, we may say that it is like a cloak that we wear to exist in the world of today. If we were in a different time socially, we would be wearing a different cloak in order to be properly and appropriately fitted in. Our actions are designed to be appropriate so that we can survive at the highest accepted level. But note this: we designed these activities ourselves through the various things that we agree to earlier in life. And, this being so, WE CAN CHANGE THEM.”)


AN “E-THERAPY” group release in the form of a 16 page little pamphlet done  neatly by offset from typed originals, has come in from the Institute of Integration, 201 Clayton St ,San Francisco, Calif. It contains short articles and reproduction of letters from the pens of Mr. A.L. Kitselman and others. One article gives a new “technique “for active self-experiencing.”


FATE MAGAZINE, dated March, 1953, now on the news stands, contains a good article, “HAWAIIANS AND THE BIBLE” by Catherine Christopher, which tells of the close similarity between the legends of the Polynesians and their beliefs and practices, and those mentioned in the Old Testament. The material is familiar to those who know the Islands and especially to those who know the findings given in the writings of the late Judge Fornander. (It is evident that the Polynesians left the Bible lands some long time before the birth of Jesus, as there is nothing of his personal history to be found in the old legends, although the Messiah, as the article points out, was also expected to come eventually by the Polynesians as well as the Hebrews.)


RADIESTHETIC ANALYSIS is a well-done 40-page mimeo booklet  by HRA Major C.L. Cooper-Hunt, M.A.(Cantab), Ps.D., Ms.D, D.D., Ph.D., M.S.F. (50¢ will get a copy from the author, 3 Wayside Road, Southbourne, Bournemouth, England). It gives much information on the theory and use of the pendulum in the diagnosis of disease, and in the selecting of proper medicines for treating conditions once they are ascertained – mostly homeopathic remedies. For those interested in this work, either with the plain pendulum, or with charts, or with the use of the “radionics” type of instrument, this little book will be valuable. By the way, we are gradually getting to include in our list of HRAs or of interested friends, some of the most famous people in this part of the field, here or abroad. Dr. Bidwell, perhaps our best known pendulum diagnostician in this country, called on me recently and told me of his conclusions. His remedies cover a very wide scope, and in some cases he seems to duplicate the European methods while in others he has evolved methods of his own. A forty-day fast, he tells me, has been one of the best remedies for cancer. He lives in South Carolina and is presently in California on vacation – may remain here. Mrs. Swanholm, psychic in her own right and wife of one of Dr. Brunler’s most advanced students, told me that Mr. Swanholm has isolated and classified 38 different types of pendulum motion in taking the “personality pattern” on the Brunler-Bovis Biometer. It is to be hoped that this set of findings will be made available to the public in due time. I also learned that HRA Dr. Grace Brunler has been busy teaching and lecturing as well as giving Biometric instruction to her special classes. She plans to move down from the home on the side of the Hollywood Hills to a place more easily reached by her friends and those who wish to go to her for instruction or Biometric assistance.


FREDERICK MARION, author of IN MY MIND’S EYE, (Dutton & Co.), was found for us recently by one of our HRAs and I was introduced by letter – a very happy event for me. It will be remembered that in the Bulletin some time back I mentioned Mr. Marion and his book, and told of the fact that Dr. Brunler had been greatly impressed by (l) the book, (2) the surprisingly high level of the psychometric and other psychic abilities of Mr. Marion, and, (3) by the fact that he had a reading of 550 degrees Biometric – so very high that it placed his psychic gifts in the third or highest level.


I am delighted to learn that Mr. Marion has consented to teach others how to develop their psychic faculties, and it is exciting to learn from him that he finds that almost anyone can be developed even if thought to have no psychic ability, naturally, at all.


A complete series of instruction units has been printed to be placed in the hands of students (as most of them live away from New York), and personal instruction by letter to fit the needs of each individual, complete the instruction. The course has been broken down into ten lessons, each with its assigned exercises and each with a short set of questions to be answered to aid in sending personal instruction by letter.


The HRA who made the contact for us has been taking the course and has been, he writes, surprised to find that he, who was supposed to be too logical and mathematical to be psychic, suddenly found himself tricked into forgetting his inhibitions and suddenly able to demonstrate psychometric. He has been running special scientific tests with Mr. Marion doing the psychometrizing, and from fossils and other similar objects they have been getting some rather amazing pictures of prehistoric times and conditions.


The aim of the course is higher than the ordinary use of the developed psychic forces and the goal is the development of a true intuitive contact with the level of consciousness which we call that of na Aumakua and which Mr. Marion calls “Universal Mind.” When the ability is developed to make this contact, one moves from the level of knowledge to that of wisdom – or true knowing – so that life is guided into the good paths continuously.


While Mr. Marion has only now learned of Huna, the things he came to know and teach are parallel with Huna in almost all items except that he goes on further, explaining some things in terms of the yoga beliefs or in terms of other systems developed in India. You all know how caustic I have been about “courses” in my mention of them in the Bulletins. Well, here at last is a course of written and personal instruction which is offered by someone of very high Biometric reading, and, what is all important, knows whereof he speaks because he can do the things he proposes to teach others to do. It is a far cry from instruction on this level down to the commercialized mixtures of current “occultism” which are so much offered.


Mr. Marion writes in his prospectus for the course of instructions, “This course is not merely a statement of my conclusions. It is far more. It shows the road by which any intelligent human being can develop to a point of understanding that which words cannot tell, but which the true mind, the super conscious, can grasp and comprehend.”


Owing to the personal instruction by letters, only a limited number of students can be taken on at a time. For those who wish to take advantage of this opportunity to study under Mr. Marion, it is advisable that they get their names on the list as soon as possible. The cost of the course of instructions is $75. Arrangements can be made to pay this in three parts I understand, and there is no time limit set on the completion of the training, although a regular period of study and practice each day on the part of the student is quite necessary. The address is, Frederick Marion, 34 East 68th St., New York 21, N.Y. As an HRA you may be favored. He knows that we have an exceptional background in Huna for the understanding of what he, of necessity, must make his students understand.


THE TELEPATHIC MUTUAL HEALING GROUP WORK continues steadily, seven days a week, same way as always, same times, 3 and 7 Standard time in California, adjusted for your time zone to match. I mention this because so many ask if there has been any. The only recent change is that I no longer keep individuals on the prayer list except by special request if they do not show enough interest to report in once a month – which I think is better because it gives more time to concentrate on those actively working with the group. Formerly time had to be extended to cover many who, it later turned out, had for weeks or months forgotten all about the work. The WALL OF PROTECTION still holds. Not one fighting man reported hurt as yet, but many report coming safely through very bad situations. Na Aumakua are very kind, and, I judge, very powerful in giving protection if we send them a daily mana supply with our pictured prayers so they can act on the dense levels.








Wall, Podners, here I am, back from Arizona, filled to the eyes with finest cow punch, desert airs and views – – and a little bit full of desert Cactus spines from bringing home a cactus to desecrate our firths HRA birthday cake with, please see above.


For MY birthday, present to you this year all I could think of was a nice new red INDEX of the bullingtons for 1952, and a free course on how to be a cowpoke like ME.





Provide yourself with the proper equipment. A five gallon hat a saddle; a spur (put tin can on top and makes fine wheelbarrow);a lariat to rope things with; a cow; a horse ( saw horse easiest to rope and to ride. Other kind bucks you off, takes a kick at you and maybe bites you,); and last and most important, a branding iron to hot up and stamp your bran on everything (except any snake that shakes its tail at you and goes “BUZZ” – they don’t belong to our church.) Please note that I all ready have got this bran so all you preclear cowpokes get your selves some different kind.

Following seem to be open: @ # $ % & *




These will follow later after you get your bran registered and have passed a examination to show you can tell a cow from a bullington or can roll your own with only three paws (very hard). Also after I have learned more so I can rite the rest of the coarse – but keep sending in next installment on coarse regular or, I tell you Podner, we’ll never get the mortgagee lifted on the home ranch and the fences around the south pasture mended.If you can’t afford to start the coarse and get a outfit, send in installments just the same and when you have sent all you can, maybe I will give you a sir-stuffy-cat to state you are a cowpoke by proxy and such as that. Oh yes, about that can to use to make a wheel borrow out of your spur – fill it full of water. You got to have a can-teen on the desert. All the cows, even, who forget this part of equipment, go dry. Anyway, yippee birthday to all of US, and love from CIGBO, yor podner of the bar-c outfit.


SSBMand a New Project!

March 1, 1953





THE REPRINT ON SSBM IS FINISHED and copies may now be ordered as before except that the price has been raised from $3 to $3.89. Printing prices having risen, paper having risen, and prices on small printings being higher than on large former ones. The gift book on sleep suggestion is still included in the package free if ordered through Kosmon Press. If ordered from HRA Gordon Collier, 72 Orchard St., Tarrytown, N.Y., the gift book will be one by Worth Smith on the pyramid prophesies.


AUTOGRAPHED COPIES OF SSBM with the sleep suggestion gift book in the package, and with the eight pages of illustrations to be tacked in, may be had by sending the order to me to get filled. Price for this is $4, as all books sent to me to be autographed and forwarded to you take 12¢ for the California sales tax and an extra 12¢ of postage to carry the book from the printer (who stores them and mails them from Tennessee directly to you) has to send them first out to me in response to the order of Kosmon Press. I have to pay the sales tax whether you live out here or not, then autograph the book as you request (to any friend you may name, or just by signing my name on the title page – please remember to say which you want), and put on another 12¢ in postage to get the book on its way to you. (If you want the combination offer with the pyramid prophesies gift book, send the $3.89 to HRA Collier for the book package and instruct him to mail it directly to me. Then write to me to tell me how you want it autographed, enclose 12¢ in stamps, and, if we do not get everything hopelessly mixed up, the Tarrytown package should eventually reach you or your friend to whom you may ask me to send it. The books are not insured against loss in the mails unless requested and enough for insurance is added. Hope you can make head and tail of all these complications.)


CIGBO TAKES A VERY SMALL BOW this time for all the nice things said in your letters about his 1953 “brithday presink” – which was rather a poor one at best. Both Cigbo and I wish to express our pleasure at the response to his correspondence “coarse” in cow punching.  Some of the cleverest letters have come back in reply. One just in comments on the great danger of having a canteen go unfilled and the cows go dry. HRA D.B. says that down in “Texiss where she now lives, the cows have that problem licked. If they forget to have water in their canteens and get dry, they switch over and produce powdered milk. So far as I know, the HRA is the only research body which ever laughs louder than one of those dry chuckles one reads about in books.




All in one week there came a call from an old school mate asking, “I have just read a book loaned by a friend and written by Max Freedom Long. Could it possibly be the Max I went to school with in Wyoming?” It was. The second letter was from Australia. It asked if I could be the same Max Long the writer’s wife’s mother had known in Honolulu. I am. (I have just chased Cigbo for remarking. “Murder will out!”)



No. 65. Mrs. A.H. Montgomery, 1009 Washington St., Atlanta, Georgia. A new HRA with a wide background of study and experience. She would especially like to hear from HRAs in her part of the country.

No. 66. Mr. Edwin L. Herman, 2479 Shirley Ave., Baltimore, Maryland. Another fairly recent addition to the HRA. He invites the acquaintance of other HRAs, also correspondence.

No. 67. Mr. Robert Allyn, 530 Cobb St., Athens, Georgia. Still another new arrival in HRA. Wide interests in our field.


Note: It seems to me that it might be rather nice for those who have time to drop a line of welcome to the new HRAs. I fear that too many new arrivals feel that they themselves, Max Long, and perhaps Cigbo, are the only real and tangible elements in the HRA except the Bulletins. A few notes would give a sense of belonging to something organized and solid instead of vague, faint and unreal.




Those of you who have been in the HRA for some time will recall the fact that we have worked in the TMHG steadily for the full recovery of the mentally ill son of one of our fine HRAs, and that he has progressed in a strange pattern of rise-and-fall. At the moment, a date has been set to furnish a more definite element in our TMHG mental pictures which we hold and present as part of our prayers to the Great Po`e Aumakua. The picture of normal mental and physical health has now added to it a time picture. Please join me and the other HRAs who work steadily for this recovery, visualizing Gregg as completely normal and returned home by May 15th next. If you are new in the TMHG, simply hold the mental picture of a young man of a little over thirty, and call him by name, Gregg. Send your prayer and mana by way of me at the center here at the Study, to go through me and the united, braided aka cord path to our na Aumakua. Make the time as near to 3:05 and 7:05 as you can for this effort. Adjust this California time to your own time belt, of course. Or offer a prayer and gift of mana at five minutes after the even hour at any time of the day. I’ll be watching consciously or unconsciously to join with you. I feel that with a good strong pull we can have Gregg over the hump this time, and to stay.


REMEMBER THE GIFT OF MANA WHEN YOU PRAY. The best practice is to start a few minutes ahead of the time at which you will make your prayers. Breathe deeply a few times and go through the mental-physical steps to cause the Aunihipili to accumulate a surcharge of mana. If you can’t seem to learn this, then when you are ready to instruct the Aunihipili to reach out to make contact with your Aumakua, start the action by mentally picturing yourself calling on your Aumakua, sending love and praise to it, and offering to help and serve and strengthen it with your physical possessions and powers – especially your vital power or mana. This will automatically send a flow of mana along the aka cord of connection even if not as much of it, as would be the case if you accumulated a good surcharge to have ready to send.


The command given the followers of the great early kahuna, Moses, in the Bible, Exodus 34:20, reads (Fenton translation) “for you shall not see My presence empty-handed,” The King James version is, “and none shall appear before me empty.” This has been taken to mean that a worshiper must come to the priest bearing the “first fruits” as offerings before prayers could be made for any purpose. But, knowing that there may be a Huna or secret meaning behind this command, we have but to check the word for “empty” in the sacred language of na kahuna. It is kaawale. Notice the root meanings:


Kaa: “A strand of a cord; a string, cord or rope.” (the aka cord symbol showing that the offering is made to the Aumakua by way of the aka cord connecting the Aunihipili with the Aumakua.)


[Kaa also means]  “A cross.” (Symbol of the aka cord blockages which, we are reminded by this root meaning, must be removed in order to make contact with the Aumakua and send the offering of mana as “first fruits” – as something to be offered or given before a prayer can be answered.)


[Kaa also means] “To radiate, pass off or out, to be transferred from one place to another.” (Here we have the Huna symbol of sending the mana to the Aumakua.) “To radiate out and away, as the rays of the sun.”


[Kaa also means] “To pay a debt. To cause something to be done.” (Both meanings are symbolic of part of the basic idea of making amends for the sins of hurt done to others – a repayment in kind of a debt of this kind owed the ones hurt, not a debt owed to God.)


[Kaa also means]  “To be sick; suffer pain; to mourn a loss, as that of a loved relative.” (Here we have symbolized the things resulting from a loss of normal contact with the Aumakua. These are also the things to be healed or made less painful through successful prayer accompanied by the absolutely necessary gift of mana.)


Wale: (The second root of the full word for “empty”) “To be tempted, led astray, enticed to do evil.” (This root meaning tells us why one is “empty” or comes “before the “Lord” or Aumakua with “empty hands,” or unable to make contact and offer mana with the prayer. )


Kaa`wale: “Empty.”  Also, “To be separated from something else so that an empty space divides one from it; to separate or divide.” (This is the state of being cut off from contact with the Aumakua by “blockings of the path” or aka cord or means of contact.)(The root, when doubled to give wale`wale,means “To be set apart as one defiled.” This condition is the symbol of the one cut off by sins or complexes or the influence of tolerated evil spirits, so that normal contact with the Aumakua is cut off. The remedy is the cleansing (kala: “to return to the light” of the individual).


Another thing to remember in making the Huna-type prayer is that the mental picture must be carefully formed, like a potter forming his clay, then made firm and preserved unchanging, as in baking the clay. Isaiah 26:3 shows a great kahuna speaking of this matter in terms which can be decoded when put back into the original language of Huna initiates. “Thou wilt keep him in perfect peace, whose mind is stayed (on thee) because he trusteth in thee.” The Huna words kupaa and hili`nai give us the “stayed” and the “trusteth,” thus: kupaa: “To remain fixed in one’s purpose.” An alternate word is hoo`mana`wa-nui which gives us its meaning from its roots: “To make mana to fill the space which is empty.” (wa is space between things and symbol of the emptiness which we have discussed – the lack of the gift of mana to go with the thought-picture of the “stayed” or “fixed” prayer.


Hili`nai: “To trust.”  “To have full confidence.” The secret hidden in this word comes out in the root hill: “To braid” as in the rite of braiding the aka cords in prayer, which is, for the individual, a repeating of the sending of the prayer, which is likened to the braiding of cords together to make a strong rope. The secondary meaning is: “To string on a cord, long thin piece of the rib of a palm frond, as oily kukui nuts were strung to make torches. The more strands there were bound together and lighted at one time, the greater the light that was given out. The nuts are excellent symbols of the thought-form-clusters of the pictured prayer, and these, when strung, symbolize the sending of the picture along the aka cord. The light symbolizes the Aumakua, the high voltage of the transformed gift of low mana, and the answer to the prayer.


The root nai means: “To strive hard” and “to complete or finish a thing,” in which we see the need to keep holding the same picture without wavering or change, with trust or confidence, and until the answer to the prayer is given. The daily sending of the gift of mana is important. We “come before the Lord Aumakua with full hands instead of “empty” ones when we present the mana and the unchanging mental picture of the prayer by means of the aka cord of contact. All prayer is, of course, telepathic.


I keep stressing these basic points and giving the fresh findings derived from Huna-in-Bible sources to show that this WAS what na kahuna believed and WAS the method they used. To prove that these beliefs and methods are workably correct or are not, is a thing that demands testing. Recently we took up the foot-washing rite as something which might remove fixations and so enable the individual to make a better test of the beliefs and methods. A few of the HRAs have written from time to time to say that they have decided that the Huna beliefs were wrong and the methods, therefore, not workable. I do not urge my personal feeling that na kahuna were right – just offer the findings to be inspected, tested and accepted or rejected. We must keep our minds open to all objections and differences of opinion. Personally, I try my best to remain open to any suggestion that may offer a better and more fully rounded set of theories covering these matters, or a better and more workable method. So far, the objections to the Huna beliefs and methods have not been accompanied by substitute methods, although substitute theories have been presented in many forms. Untested theories are of little use. What we are trying to find is something that we can make work to help us help ourselves and others in the many ways – in the problems of health. physical living, mental living, and in the less clearly understood matter of “spiritual” living and growth.


I REALIZE THAT HUNA IS GETTING TO BE AN OLD STORY to many of the HRAs who have been hearing me retell it from various angles in the Bulletins, and for this reason wish to present an antidote for the boredom that some have mentioned – also something which will perhaps hold interest for the few HRAs who are revolted by what they feel is too much of a turning back to the Bible, or who resent the fact that we have not drawn deeply on such sources of theoretical information and proposed practice as are to be found in the many pages and volumes which tell what mediums have received from entities using them. There are also those who have suggested the use of such sources as those to be found in Theosophy, Asiatic religions, New Thought, Dianetics, and so on and so forth. So, let me propose:




In which we will each use our own approach, our own accepted set of theories, and our own idea of what methods may work.

In which the goal will be INDIVIDUAL development or growth in some physical, mental or spiritual way

In which we use whatever methods we can find to test the development of each of those who join in the project.


MANY TYPES OF DEVELOPMENT come to mind. Let me list a few:


Development of psychic powers for: mediumship, telepathy, mind reading, crystal gazing etc


Development of a higher level of psychic powers for: things such as the Zen type of “realization,” direct intuitional contact with Higher Entities, the Super-conscious, the Aumakua Universal Mind, God – or whatever the individual HRA may prefer to call the thing with which working contact is to be established. (Under this heading we have those who will begin soon to train under Frederick Marion to learn to contact Universal Mind and get from it continuous help and guidance in the form of WISDOM as contrasted with the lesser thing spoken of as “knowledge.”)


Development in which the goals are set by Dianetics, Scientology, E-Therapy, Nexology and psychoanalysis.


Development through the application of Huna, especially in connection with the possible benefits to be had from the application of the foot-washing rite and related rites which apparently were aimed at release from complexes, the influence of “eating companion” evil spirits, from deeply implanted feelings of guilt, shock fixations, etc.


Development of healing powers through prayer, laying on hands, telepathic treatment, affirmations, denials, etc.


Development through breathing exercises, fasting or other physical means. These may or may not be used in connection with other lines of work such as listed above.


Development through the training of the thought processes, as in remembering, imagining, meditation, concentration, the aim being better thinking primarily, but with some of the psychic or “spiritual” growth perhaps following.


THE NOVEL FEATURE OF THIS RESEARCH PROJECT, for those who wish to take advantage of it, will be BIOMETRIC TESTS made before, during and after the series of growth efforts to determine what biometrically measurable results  have been attained through the use of various growth methods.


I HAVE MADE ARRANGEMENTS FOR A LIMITED NUMBER OF BIOMETRIC TESTS, and for this purpose a variation of the several recognized types of BIOMETERS will be used, (NOT the Brunler Bovis type, but with the measurements based on those given us by Dr. Brunler). This testing will permit experiments aimed at developing the scope and accuracy of the biometer measuring methods, and it is anticipated that the measurements may be expanded to include the Aunihipili and Auhane separately as well as in combination, and perhaps the Aumakua in cases where good contact has been established or where the research tests cause contact to be established. It is also anticipated that the presence of eating companion spirits or complexes will be found to be measurable.


THE PERSONALITY PATTERN which I discussed in some detail and which I described with drawings in Bulletin No. 88, page one, was found by Dr. Brunler to be subject to improvement through training. The general degree biometric, he found, changed seldom more than three degrees during life although he noted a six degree change in at least one instance. It is anticipated that a separate measurement can be worked out for the Aunihipili and its part of the mental abilities, also a measurement for the Auhane – with a check of the combined abilities or characteristics already assured. Later on we may add to the measurements, some which will include the normal mana charge and the general physical tone or condition, so that physical changes which occur during the growth efforts can be noted and also tabulated as a part of our final results.


RUNNING TRUE TO HRA FORM, this research and test project will be experimental and conducted with the purpose of evolving superior methods for personal growth and for making fairly accurate tests to determine what growth takes place when certain approaches are used. It is to be hoped that HRAs who lean toward a number of different approaches will take part.


THE PROJECT WILL BE LIMITED IN THIS FIRST STAGE IN TIME, June 1st being the end of the project and time of the general comparison of results.




Take the following steps:

Sit down and write your signature as you commonly use it. Write with your own pen or with one held in your hand for at least five minutes. Use ink. Look steadily at the signature for about half a minute.


THE PAPER TO BE USED is a clean government post card, and the signature is to be written on the address side well away from the printing. This will give a uniform paper whose biometric measurement can be taken and subtracted from your personal measurement.


On a separate post card, write your signature in the same way, but, in addition a small amount of saliva (for the physical biometric measurement) should be deposited with the tip of the tongue close to the edge of the card at the right side level with the signature. The spot should be allowed to dry and then outlined lightly with the same pen to show where it is and its approximate shape and size. (Measurements from such spots have been found most practical by Dr. Bidwell, famous pendulum diagnostician. He called on me not long ago and told of his findings.) (The testing methods to be used will perhaps be uniform for all preliminary tests, but may later be changed.)


Date your card with your pen in the upper left hand corner as you make it, but do not write on it otherwise.


On your regular letter paper tell briefly what set of daily exercises, mental, physical, “spiritual” or otherwise, you will use, also whether you will be guided by Huna theories, those of Theosophy, those drawn from Oahspe, those current for the use of Dianetics, sleep suggestion, etc., or derived from some other source. State the time to be used each day when possible. Be brief. If you have no definite ideas on the subject but will try out methods based on Huna which I will lay out for use in the next Bulletin, say so on your letter sheet but send in your two post cards at this time so the testing can get started.


Place your letter sheet and the two post cards in an envelope with any other letter or things to be sent, (such as a photo of yourself, you signature written early in your life etc., and mail to me. The items will be cleared with a magnet to free them of any foreign radiations they may have picked up, and they will be tested separately. Files will be kept here on the results so that comparisons can be made with similar cards which will be sent in from time to time with reports on the progress of the work of the HRA taking part. Present arrangements have been made for check test on fresh post card samples made up about April 5th, May 3rd, and June 1st. It is hoped that as many as 20 HRAs can be accommodated in the project. (If the results are found to be good enough, definite enough and of sufficient value to those taking part, arrangements may be made later for furtherance of such work, and for the use of the newer and better methods of growth and of measurement of growth that this present work may provide for us.)


For any HRA who proposes “spiritual” development efforts, rather than mental and physical, a third post card should be made by writing the signature as before instructed (without the saliva spot) after making a strong prayer effort in whatever way is to be used (specify the way in your letter). A signature which is written when vibrations have been raised as high as possible through the use of prayer, should show the effects in biometric measurement. The card, after the signature has been written should be held between the palms of the two hands for a short time while more prayer of the selected kind is made. From such cards we may be able to learn whether there is a hindering complex or not, or whether the Aumakua (under any other name, of course, if the individual prefers,) has been reached and its high biometric radiation rate caught and registered in the aka tied to the signature. (Aurameter patterns, it is hoped, may be made of a few selected signatures at the beginning, middle and end of the present project run. HRA Verne Cameron will be asked to handle this line of testing if it is possible for him to find the time in his very busy life.)


A SPECIAL DEPARTMENT in this testing project has been arranged so that those who wish to run tests on some other person in their own way can be accommodated. It is hoped that some of you HRAs can find a preclear (to use a Dianetics term that is becoming widely used) who can be asked to send in the preliminary test post cards and who can then be “processed,” prayed over or with, treated by selected methods for some expected form of growth, unfoldment, rise in “tone” etc., etc., including someone who is ill in some way or in other difficulty and who will be treated at intervals during our test period extending until June 1st.


HRAS living abroad will be given additional time because of the slower mail schedules, to join the project. As U.S.A. post cards are not to be had, use your local version, or, if not available, any clean paper sheet you may have. Compensation tests will be run as well as possible. The difference between readings, however, is more important for us than the accuracy of first readings. Please plan things so that the same grade or batch of paper can be used in making up signature units for middle and end tests at progressively later dates.


SPECIAL REQUEST. If any of you HRAs who have been making tests of a biometric or similar nature from signatures or saliva spots wish to volunteer your services to run check tests on those arranged for here, such help will be most welcome. If the test methods and scales and patterns which we use are not the same, we can arrange to coordinate them in some way. Help in perfecting and expanding the biometric test scope will be especially welcome.


ONE THING MORE. If any of you have been going through growth test efforts, or through “auditing” or something else aimed at growth or betterment, and if you can furnish signatures or penned letters or parts of same written before, during and at the end of the auditing period, these will be welcomed for biometric testing.


SUGGESTIONS WILL BE WELCOMED from those of you who may or may not wish to take a personal part in the present research project, but who feel that you can outline a good and practical series of exercises and practices which will result in the type of growth, betterment or “spiritual” expansion under discussion. I know that many HRAs have, in the past, gone through long and strenuous training periods of this nature and that you may be able to help by telling us what you started with, what you did, how you did it, and what results were obtained by the end of the period




I already have in hand to present to you two excellent letters from HRA John Hilliard who has worked long with meditation and concentration and who will give us the benefit of his findings. The problem, as I see it, is one of training the Aunihipili so that its reactions will be freed from bad habitual kinks, complexed thought reversals, and the like. The Auhane needs to review and revise thought, concept and aim patterns, and the two need to learn to work together in the best possible ways. From the point of view of Huna, the three selves are to be brought to work together in the best possible way. Meditation, concentration, sleep suggestion – everything – may be grist for this mill of ours. Or do you think of something I have overlooked?



The New Growth-Development Test Project

March 15, 1953





The project is off to a flying start, with more signatures in by far than I had anticipated, and with the slow task of Biometric and pendulum testing and special experimental studies being worked on in all the free moments. Through the kindness of some of the English HRAs and friends, particularly those interested in the many uses of the Biometer and variations of the original Bovis instrument, I have been furnished with some excellent new handbooks and special information. In a short time the new “Aura Biometer” developed by a member of the ARCHER’S COURT RESEARCH GROUP, and with a handbook to go with it, will be placed on sale through an agent to be appointed here in U.S.A. A very excellent source of information has come by mail, authored by Mr. John J. Williamson, principal of the group. I am writing to ask whether or not it is available to all who wish it and at what price. (It seems, however, to be the mimeo instruction book to go with the new Aura Biometer developed by Dr. Benham.) The new instrument is calibrated for diagnosis of physical conditions primarily, but can be used in the extended form for the reading of the personality patterns and the mental radiations in a way very much like the Brunler-Bovis instrument but with a different type of reading.


ALREADY NOTED is the fact that the personality patterns as registered on the biometer (my adaptation of the Bovis on loan from HRA Dr. Hanoka, but using the Brunler scale and meanings) here, show marked changes from early years to later and present years. Old signatures and pictures which have been sent in have given us the opportunity to check for differences, and in some cases I have been furnished with information by the writers of the signatures which tells me the experiences, at least in part, which may have caused the changes – illnesses, swings to new forms of psycho-religious practices, healings, adjustments, some form of psychoanalysis etc.


MANY METHODS AND PRACTICE SCHEDULES have been decided upon by the several HRAs who have volunteered to take part in the growth-development test project. Two report that they will wait for this Bulletin in order to see what I recommend as my idea of the typical Huna-based methods, and that they will then follow through for us to test them and so furnish a comparative set of readings. Some have already been using a well-outlined method for a time, and these can be tested from older signatures and photos sent in and the progress already made checked. In one case in which such material was sent in, I saw very marked changes over a three year period in the “will” and personality factors, and, to my surprise, a growth of almost a full six degrees biometric. Such progress is certainly one of the most valuable things any of us could achieve. The only things we can “take with us” will be those growth elements. I have a feeling that what we are now doing may be of very great importance in blazing a growth trail for others to follow in years to come. It is barely possible that a method can be found that will make a single lifetime enough to learn such lessons as are needed to enable one to graduate from Auhane to Aumakua life grades.


THE BASIC CONCEPTS OF HUNA have not, up to this time, fallen into a definite pattern from which the new garment of growth-development can be cut. I would say just to make a guess, that na kahuna had such a pattern and used it with variations in training the young candidates who aspired to become na kahuna of one or the other fifty assorted grades or kinds.


The talents of the candidates varied greatly, and for this reason the training was specialized to fit the individual. The lad who was naturally psychic might have that talent developed so that he could eventually serve by “seeing” the “eating companion” spirits, be they good or evil, which might be attached to a patient. The naturally strong of will may have been selected to learn to give suggestion to accompany a physical stimulus. A spiritual candidate who was already aware of the fact and presence of na Aumakua, would be trained to look into the future. Those gifted with good memories would be trained, perhaps, to memorize and recite in a flawless fashion the ancient historical and religious chants in which no slightest change of word or pronunciation was tolerated (this because the roots of the language concealed and preserved the Huna or “Secret” lore which was to be preserved at all costs and kept from contamination or loss).


THOSE ABLE TO ACCUMULATE MANA surcharges easily may have been selected to lay on hands and heal through the gift of vital force, or they may have been given the task of charging the throwing sticks in battle – these charged sticks being so effective that at their touch a strong warrior would be knocked out.


THE COMPLEX was undoubtedly remembered so that any complexes candidate was first cleaned up before training was started. More than that, there was a preliminary stage which appears in the New Testament as the “conversion” stage, followed by the baptismal or cleansing rite. One had to turn from evil ways to the hurtles ways demanded by Huna before progress could be made.


THE THREE SELVES, if we follow Huna, live together, grow together and evolve together. For this reason, any growth program should include exercises to promote growth on each level. We know that the Aunihipili has emotion for its reaction and memory with a small power of reasoning as its part of the field. So, it follows that exercises planned to teach it to respond to good and beneficial emotions but not to evil or destructive ones, will be good. The exercises to develop its budding powers to reason may be based on the periodic or daily examination of some like or dislike, desire or rejection, love or hate, etc., and the revaluation of the items in the light of the highly developed reasoning power of the Auhane. Daily periods in which something is memorized should be excellent training. If one selects a good poem or piece of prose to work on, then allows a period of ten minutes work – with a count made of the number of lines memorized in that period, it may be found that memorizing ability, accuracy and retentive power can be increased. If, in a month of ten-minute daily practice periods, the memorizing speed is increased an average of one line per period, that certainly can be counted as a definite bit of the Aunihipili growth.


The Auhane will automatically grow in its ability to focus, strengthen and use the “will” as a means of controlling the Aunihipili. The “will” is the expression of the Auhane and the middle mana is the tool of the “will.” In childhood, the Aunihipili begins by having all the control, in so far as can be observed. Then, as the Auhane develops and begins to play its part, the control is taken over by it to a large or small degree. Those who “never grow up” remain largely under the control of the Aunihipili and its lower form of will which we may call “emotional drive.” “Will” is also used to stop or prevent actions as well as to set them in motion. The Auhane needs practice to be able to stop the emotional drive or desire-urge of the Aunihipili in such matters as reaching for that second piece of cake when one is dieting. It seems to be as much a sign of a powerful and well developed will-growth to stop an action or emotion or urge-drive as to start the Aunihipili and set it to performing an action – then keeping it on and on until the assigned task is completed. Inertia or laziness is hard to overcome with Auhane “will” because the emotional drive is absent at the beginning unless the Aunihipili can be made to believe that the task is more than worth performing, in which case the emotions of desire-to-do and pleasure-in-doing will be furnished by the Aunihipili and the work will go ahead as something entertaining. (Modern trends in education strive to find ways of “motivating” learning tasks, and succeed in accordance with the amount of Aunihipili pleasure emotion generated through the use of some “bait” for the hook.)


In selecting material for the memory growth exercises, it will be foolish to select something which does not appeal to both Aunihipili and Auhane as being beautiful as well as useful and worthwhile. One usually finds beautiful poetry carrying exalted concepts more easily memorized than dull prose. I once had a friend who fascinated and charmed us by reciting “Ode to the West Wind” and other magnificent pieces. But when he tried to memorize the ritual of a secret order to which I happened to belong that year, he simply could NOT do it. I coached him, so I know. His mind simply would not fasten to the learning task for as much as a full minute. Wondering whether or not he was slipping mentally, I asked him to see if he could still memorize verse. He tried and in less than five minutes could recite half a page of “Pele and Hiiaka” – something he had never seen before, and which begins (page 129 of the book by N.B. Emerson):


“The heavens were turmoiled with rain clouds,

The firmament sealed, earth black as midnight…”

(It is beautiful, I agree. Want a little more of it? Very well.)

“At the birth of the princely ones: The heaven-urging princess was born;

Then came forth a man-child, a prince, and the blood-red rain poured down.

“Then was born Ku`walu and her lord,

Mala`nai, the far-breathing Trade-wind;

And thou, 0 Pele, then ate of thy land,

(the volcano goddess. MFL)

Consuming the groves of ohi`a

and Lele`iwi’s palms by the sea.

Pana`ewa still was a park;

Ka`u was made a cinder patch;

By her might Pele threw up a mountain.

“Overwhelm your lands, 0 Pele;

Let your fire-streams flow!

Wonder and awe possess me!”

(Yes, it is the English version of lovely chanted poetry belonging to old Hawaii. The Hawaiian original? Very well, a few lines to give the flow and flavor and the even greater beauty of the original.)

“Ua lili ka lani me ka ua;

Ua o’oki ka lani, poele ka honua

I ka hanau ana o na hoali’i:

Hanau ke kaikamahine ho’onou o ka lani….”


TO GET BACK TO OUR KNITTING, we need to remember that the Aunihipili is in the first grade, so to speak, and is going to be a second grader, or Auhane, ONLY when it has learned the lessons of the first grade perfectly. We, who are na Auhane, having passed through the first grade, can understand the Aunihipili and its problems, its joys, fears and boredoms – and by the same token, we will do well not to forget what a first grader likes and needs and must have. We won’t teach the Aunihipili to reason like we can, and we must remember that our games may not amuse it. Select exercises fitted to the Aunihipili and which it can understand and will enjoy. “Motivate” the training with “bait” if you wish to be a good teacher.


EXERCISES FOR THE AUHANE also needs to be selected with an eye to entertainment values. If one sets out to use the will for a set period daily to learn to control the Aunihipili (the primary purpose of the use of the will) the exercise must lead to something pleasing to both selves. Otherwise, the Aunihipili will give battle in a large way, refuse to pay attention, send up a smoke screen of distaste emotions, or manufacture a headache as a diversion. Holding the attention on something is the standard exercise to be used. The Auhane grips the Aunihipili and makes it keeps its attention on a selected thing. This is done by means of the Auhane will. A weak and poorly grown-up will causes the attention to fail to stay put for more than a moment at a time.


KUDA BUX, as mentioned in an earlier Bulletin, made the holding of attention his major development exercise. He very wisely chose his brother’s face as the mental image upon which to cause the low set to focus and hold its attention. It takes considerable will power to hold the attention on a stationary idea or mental picture, word or concept. The Aunihipili is accustomed to paying attention to moving trains or flows of ideas and to changes in external things. The Aunihipili makes the average dream, and the dream always is on the move. A good test of this need for change to hold interest is to be found in trying to fasten the attention on some object which does not move or change. A flower in a vase holds the attention only a moment before the Aunihipili “George” goes off “bug hunting.” But if the flower is in the garden and a rain drop hits it now and then to make it move, George will watch it expectantly and happily for quite a while, and with comparative concentration of attention. So, for the training purpose, select something the Aunihipili loves or admires, or least something that interests it, and use the will to hold the attention fixed on it as a stationary thing, not as something on the move. A few tests will show whether you have a developed will and can grip and hold George and the stationary idea for a moment or a minute. It took Kuda Bux fifteen years to be able to hold his full and unwavering attention of the face of his beloved brother (the memory image of it) for up to five minutes, and when he had grown in ability and will-control to that point, he did fire-walking just because he set his mind to it – if I understand his story rightly. In any event, all the sages who have taught and practiced meditation and concentration have unanimously agreed that the rewards are amazing and great. In fact, reading theYoga Aphorisms of Patanjali, one is led to suspect that when the will has been perfectly developed and the control of the Aunihipili is absolute, one begins to approach the possible use of the elementary abilities of the Aumakua and to get results which, to our level, register as nothing more nor less than magical. (Na kahuna of the very highest class seem to have developed the perfect will in combination with the perfect intuitional knowledge of the Aumakua and its greater verities. This enabled them to identify themselves momentarily with the Aumakua and to speak the command to “be healed.” This was called speaking for the god, and the result was instantaneous healing when the patient was free of hindering complexes and could accept the healing.)


The will pattern, as registered on the plate of a biometer, is the first thing to register in taking a reading. It seems to be the strongest or most impressive part of the “personality.” It shows the degrees of development after a fashion, and whether the will is used by the individual for good or bad purposes, also to what degree the individual may be dependent on others to direct him with their stronger wills.


Next in the biometer reading comes a strange part of the personality which Dr. Brunler associated with the natural leanings of the person to constructive or destructive acts. At this point it is not yet clear [which] of the three selves is involved, or what possible measurement of a combination of selves is indicated. My present inclination is to believe that the Auhane is largely represented by the “will” measurement and the Aunihipili by the second movement of the pendulum over the plate – the circling movement that may outline a small circle or a large one, a true circle or any of a large number of distorted circles.


THE SECOND OR CIRCLING BIOMETRIC PENDULUM REACTION, however, has been found in some cases to be entirely missing so that only the will reading and the third and final “brain radiation” reading register. In one case I was surprised to find no primary “will” reading at all, but a strong circling reading.


The training of the Aunihipili, I now suppose, will register in the circling reading so that the circle will become more and more perfect in shape and larger in size as the growth-development goes forward. However, Dr. Brunler injected the element of basic goodness or badness into the evaluation of the reading. This suggests other angles of the training program and may involve the Auhane as well as the Aunihipili, the former being the natural guide and director of the latter unless it is failing entirely in its duty. Whether the Aunihipili starts out destructive and “bad,” from an animal point of view, we cannot be sure, but the biometer tells us that some people measure “bad” and others “good.” For this reason, we can safely say that any activity aimed at becoming more constructive or good, will be of value.


MEDITATION ON “GOOD” is excellent. This is not concentration of attention on an idea which is kept standing still, but is a turning over and over of the idea, a comparing it as a criterion or standard of conduct with any remembered personal act of the past or with any imagined act which we may conjure up in order to illustrate to ourselves and the listening Aunihipili the goodness of acting in a particular way under the imagined circumstances. For instance, if one recalls a violent quarrel of the past, it may be thought over with care and a decision reached as to what would have been better – more perfectly “good” – to have done at the time. This review of an event, and the quiet refusal to allow a repetition of the old emotion of anger to come, will be excellent. It will teach the Aunihipili a little about the use of reason. It will teach it to react better under similar circumstances in the future. But, there must be the building up by the Auhane of a “willed” determination to react in the “good” way in the event of a future tendency to quarrel with someone. This determination to swing over from the hurtful and destructive reaction, in almost any circumstance, is of great importance. It is also something that may take much effort over a considerable period of time. It is, however, of basic importance. It is the “conversion” which must come before the rite of cleansing which demands amends for past hurts done to others – amends preferably to be made to the one hurt, but if that is not possible, to be made in kind.


“THINK GOOD, GOOD, GOOD,” instructed the only kahuna in spirit whom I have ever met and felt to be genuine. “Then after long time you see big white light and you are kahuna.”  This advice, if sound, and it seems to be, would indicate that what degree of growth-development may be necessary to the third self, the Aumakua, might be included if this meditation was followed long enough and perfectly enough. We are probably safe in deciding that if we na Auhane do our best to grow and to help the Aunihipili to do likewise, the Aumakua will accomplish a corresponding progress on its own level and in its own way. (According to Huna lore, na Aumakua eventually graduate into a still higher grade of the school of life and become Akua na Aumakua or a higher type of gods.)


PSYCHIC DEVELOPMENT, rather than growth, may be something that we will in some way learn to read with the biometer in due time. There is little growth in developing mediumship as in this, one learns to let the spirits take over and use the body. Real growth is something that we do ourselves.


However, learning to direct the Aunihipili so that it will do its part in the teaming up of the three selves is of the utmost importance in order to work with the Aumakua and to know and sense it, as well as to be able to get its guidance through the Aunihipili as an “intuition” becomes a basic part of training for the type of progress which we are planning to demonstrate in our lives and to measure. Only by long and careful training can we na Auhane learn the very fine art of handling the Aunihipili so that it can bring through the guidance of the Aumakua with skill and certainty.


THE TRAINING OF THE AUNIHIPILI begins with getting acquainted with it. First we must convince ourselves that it is there, that it is an entity in its own right, and that, if asked to do so, it will, in time, begin to make itself known. In my new book, SSAW, I have taken up in much detail the use of the box exercises and pendulum as a means of bringing George out of hiding and teaching him to make the telepathic contact with the Aumakua in order to deliver our prayers and the gifts of low mana. This practice can lead to bringing back telepathic or intuitional impressions from the Aumakua to give us needed knowledge and guidance.


The master of this very fine art, new HRA Frederick Marion, who can get such knowledge and who prefers to call it “wisdom” because of its greatly superior nature, lays great stress on the training needed for this part of the individual development, as those of you who have been able to begin work under him will learn.


The thing which I have found most important in learning to use the biometer is to become able through practice to turn George loose, once I have asked him to take a measurement, and to keep my mental hands entirely off of him so that he can work things out in his own way. George is balanced so delicately that the slightest breath of thought on my part throws him off center and causes him to turn to me to get the answer instead of taking the measurement of the radiations and reporting them accurately.


George has spent most of his life automatically obeying the slightest breath of command or instruction from me, the Auhane Max, and he finds it much simpler and easier to turn to me for a hint as to what the answer should be than to work it out for himself. My slightest thought of what the answer might or might not be will instantly begin to color the answer he is trying to give. I am the one who has to become empty of both head and heart lest I influence the findings of George. He is entirely too obliging. If he even faintly suspects that I want a high reading for the signature on the biometer, he breaks his neck to give me what he thinks will please. (Either that or he gets fed up on biometric readings and simply refuses to play any longer. Or he gets too tired and short on mana after five minutes of intensive work and has to stop to rest.)


“BE STILL AND KNOW THAT I AM GOD” can be changed for our purposes to read, “Be still and keep your mental hands off George if you wish him to contact the Aumakua and feed back to you the impressions he receives.” The average person who sets out to teach George to converse through the pendulum and to tell what is going on at a distance or what will happen in the future, soon learns that the answers which are so eagerly given are all not only tinged with color but are dyed deeply by our faintest traces of desire, need, expectation or fear. The first step in training the Aunihipili begins by (let me stress this)





Conversely, it may be said that for Auhane to reason a problem of conduct (real or imagined) through completely and correctly, the same care must be taken to make the Aunihipili keep its mental hands off the Auhane. It is, as we know only too well, in the habit of putting in its two cent’s worth on every possible occasion. Its industry would put the hard scratching Cigbo to shame. It will throw everything including the kitchen sink into the thought processes while furnishing the needed memories which we must have to think a problem through to the end. It will toss in a dash or fear, hate, love or doubt. The coloring we do to George’s answers when he is trying to work all by himself is as nothing compared to what George does to us when we wish to consider a situation dispassionately and in the light of pure reason. If you think I am placing too much stress on this point, stop an instant and see what happens to you when you attempt to keep your George in his place while you reason out the answer to this question, “Just what is God?” If your helpful little Aunihipili friend and companion is anything like mine, he will be there ten jumps ahead of you before you can get started, and he will have every childhood concept of God right there ready to toss into the pool of clear and calmly logical rational thought which you had planned to create.


THAT COVERS IN BRIEF FORM THE ELEMENTS OF HUNA, or the elements of the growth test as seen from the Huna angle. Take what you find appeals to you, if you have not already settled on a method and procedure of your own, and have at it with a will. Or, if you are not taking part in the project, it might be well to think things over and make a few notes on how you will proceed some day when you have time and inclination and wish to try to grow-develop a bit.


WANTED: some Eidetic, Dianetics or Scientology auditor to start a “preclear” and send us the signature materials for a “before and after” set of tests. HRA A.L. Kitselman, inventor of “E-Therapy,” dropped in on me and left his signature. I already have an early reading for him, and as he is taking his own medicine steadily, we should soon be able to find out in terms of the biometer what progress he has made and in what directions. (He is now publishing a neat little news release which will eventually be gathered into “takes” and made into small books. If you wish to have your name on the subscription list, drop him a line – and send some stamps for a sample copy and details. Present address is 328 No. Berendo, Los Angeles 4, Calif. Tape recorded lectures are also to be had.)


HUNA DIRECTORY adds a new name.

(I thought I had two more but can’t seem to find trace of them.)

No. 66. Burnette R. Zellman, 203 State St., Harbor Beach, Mich. Good all-around student with a fine background of reading and experience.



Copies of SSBM at the new price of $3.89 post paid, (plus local sales tax in California) do not now include the gift book on sleep suggestion in the package if ordered through me. The Cigbo birthday illustrations are, however, put in. (I have a few extra copies of the sleep suggestion booklet, if anyone especially wants one. I understand that its author, HRA Wing Anderson, is doing a new book of much wider scope to replace it.)

PROJECT NOTE: I fear I already have more signatures in than I can process for the growth-development test, so please do not expect too much of me in the matter. I bless short letters.



Cleaning Up the Bodies

April 1, 1953


THE NEW BOOK WILL BE READY APRIL 10th, says a letter from Kingsport Press. I will ask that a number be sent at once to me here in California so that they can be autographed before being mailed on to those of you who wish copies and prefer to have them autographed. The price is $4 post paid, with sales tax to be added in California. (352 pages, and binding uniform with the first edition of SSBM. This book, as announced in an earlier Bulletin, will be called THE SECRET SCIENCE AT WORK.)


AN AMAZING POSSIBILITY has just come into focus these last few days as I have worked to make the biometric tests of the signatures (old and new, with prayer and without) which have come in such unexpected numbers from the HRAs who have welcomed the chance to try out the possibility of mental-spiritual growth in the next few weeks – with signatures again to come in to be tested at the end of the period, about June 1st.

The AMAZING possibility of which I have just caught sight, is that it may be possible to finish up with the chain of incarnations even in THIS LIFE!


Many of you, like myself, have had a good grounding in the Theosophical beliefs borrowed from India and built on the foundation of reincarnation and karma. I must confess that, when I found that na kahuna laid so little stress on the matter of reincarnation, I was much relieved at the prospect of not having to come back again and again countless times in order to escape the dreary rounds which keep most of the people of India in a state of deep hopelessness.


In both parts of the Bible we find the matter of reincarnation touched upon lightly and, now that we know that there were na kahuna behind basic Biblical teachings (the secret part), we know why. It becomes evident that na kahuna confidently expected those who would accept the Huna teachings and use them to be able to get to “heaven” at the end of the one incarnation.


In Oahspe, where reincarnation is not taught, there is offered a theory that after death a spirit may continue its evolutionary progress toward the levels of being which must be reached if the divine plan is to be carried out. (Many HRAs believe firmly in Oahspe, so I take care to mention this angle.) In biology we learn that life began in the sea, then moved out on land, and even into the air. The human embryo passes through all the evolutionary stages from fish to man before birth, so we may be safe to say that the bodily evolution will be high enough at any time for us to be allowed to forget it and to turn our entire attention to the evolution demanded of each of the three selves in order to graduate – each self to graduate into a next higher grade of life or type of consciousness.


The old idea that we had to become entirely perfect before we could go on to heaven or to Nirvana was found to be impractical. The holy men of early Christian times went into the wilderness to conquer their appetites and become perfect. They left behind them little evidence that they accomplished anything worthwhile. In India, the same anti-social form of life was tried out with the aim of obtaining complete and utter control of both mind and body. It was hoped that by doing this one might be absorbed back into God. Of all the holy men who withdrew from life to make this effort, not one gave permanent evidence of having obtained marked growth of intellectual powers or of great wisdom which stood beyond the reach of human invention and comprehension. Jesus and Gautama spent little time in the wilderness, both returning to the busy walks of life to teach. And what did they teach? Supernal and seventh-heaven wisdom quite beyond the mental grasp of the less evolved? Not at all. They both taught two basic things.


That a man must have will enough to give up ways of sin or ways in which others were hurt. This demanded a will strength that would not weaken or slacken. “WILL” was the first thing to develop.


Once the will was strong enough to hold a man to his determination to live the hurtless and helpful (loving) life, the next requisite was that he perfect himself in goodness – which was nothing more nor less than freeing himself of all the tendencies to fall back into hurtful ways of thought, (including such emotional outbursts as anger, hate etc.) or of action.


OUR GREAT RECENT HUNA DISCOVERY of the mechanism which was hidden behind the foot-washing rite now allows us to see HOW the tendency to backslide into old hurtful ways can be avoided. The secret is to get rid of (1) complexes, which cause bad actions and reactions, and (2) the influence of “eating companion” spirits who stick by us as long as we “agree” with their evil ways, and respond to their obsessional urgings and live hurtfully


THIS LEADS TO THE DAZZLING POSSIBILITY, since now we know what must be done and how to be able to do it, that we can stoutly decide to turn over the bright new leaf, give up all hurtful ways of thinking and acting, replacing them with love and loving acts so that our “will” and “character-personality” evolution may be quickly completed.


THE PROBLEM OF THE BRAIN RADIATION RATE or I.Q. has for some time bothered me. From pictures of some of the most famous modern saints of India, I have taken biometric readings, only to find that (as Dr. Brunler had earlier found) the reading was surprisingly, even shockingly low, for one so hurtless and good and powerful of will. Intellectually, they were quite ordinary men. But, in so far as their lives were concerned, if we are to believe their disciples, they held themselves with iron purpose to the good and helpful and loving life of saints. This patent fact, easily checked on the biometer, encourages me to believe that the degree of IQ or brain radiation is a part of the biological evolution and NOT a necessary part of the evolutionary growth of the conscious selves as something using the body but not part of it – something that leaves the body to return to dust but which goes on and on. If this line of reasoning is correct, we have then but to take the proper training steps, no matter what our physical brains register, and when we perfect “will” and “goodness” we will be ready to stop incarnating in the same old tiresome condition life after life. (Or, if you prefer Oahspe, to have to live on and on as a spirit after death until the lesson missed on earth is at last learned.)


What holds most of us back seems to be (1)bthe habit of living in a certain mental-emotional rut. We cling to the emotional and mental pleasures of our hates and fears and selfishnesses. Habits are rooted in the Aunihipili and shared and stimulated, perhaps, by the eating companion obsessional spirits whom we may tolerate. (2) The complex – this forcing us to react, whether or not in a certain good or bad way, when it is stirred into action.

The majority of us do not want to be good. Our ideas of “being good” are often mixed in complexed form with childhood religious training in which we struggled as youngsters to try to make ourselves be missionaries, or to do something else “good” which was not at all to our liking. There are also the pleasant habits which we hate to think of giving up (and which are often not sufficiently hurtful to the body to justify a struggle to give them up).


Like a pump which has to be primed with water before it will begin to pump up water from the well, we need to prime our pumps with all the will power we can muster and hold for a short time. Then, before we backslide, we must get clear of the complexes and eating companions. The first step is conversion; the second is baptism, and the alternate is the foot-washing rite. The use of E-Therapy is a step in the right direction and the conversion step needs to be added in front of the E-Therapy, while the auditor needs to be one who is in touch with his own Aumakua and who can send mana to it to give to the Aumakua of the one being cleared of “blockings of the path.” The Aumakua of the one being helped will then be able to use the mana to begin to break down the complexes and get rid of them. This may take a few sessions (we do not yet know) and the time taken for one person may be greater than for another. However, once the path is cleared and the eating companions find no “agreement” with them and their evil natures and so leave, the big difficulty of NOT WANTING TO BE GOOD will vanish. The will can expand to direct the Aunihipili perfectly, and the Auhane, while living the good life, will be able to give the Aunihipili enough instruction to make it ready to cease being an animal self and to graduate (in another incarnation ) to the level of the conscious mind self or Auhane. The Auhane, after death, will be ready to graduate to the Aumakua level and start its apprenticeship there, no longer having to come back to a physical body. The Aumakua, in its turn, according to Huna and all the ancient teachings, can graduate to still a higher level. Na kahuna said that the Aumakua became an Akua Aumakua, or a “more god-like” spirit of a higher level.


In the biometric readings I have been making, there is usually an imperfect will or an imperfect goodness indicated by the pendulum movements over the plate of the biometer. (See page 1 of Bulletin No. 88 for drawings and explanations of the “personality patterns” which may be used to test for the state of the will or creative goodness of intentions and acts.) I have found a case of a strange nature in which there is no “will” pattern at all, but an almost perfect “creativeness” or good pattern. I have found two or three cases in which there was an almost perfect will, and no circle pattern at all, either good or bad (circling clockwise for good, or counterclockwise for bad or lack of constructiveness). In between I find all kinds of combinations and degrees of lack which offer fascinating studies to see whether complexes are indicated.


My thought is that if we could all have a good careful biometric pattern reading, then take a second reading for the condition we are able to reach when we pray, we might have the data needed to formulate a swift and easy program of training toward growth – even growth right out of this world of woes and joys after death. (!)

One reading gave me a perfect pattern for both will and goodness, but the swings were small and weak – showing what I take to be the need for development and strengthening by exercise, as a muscle is strengthened. My criterion of measurement is the signature of new HRA, Frederick Marion, who not only has the highest brain radiation reading I have as yet measured, but who has a perfect “will” pattern as well as a perfect clockwise “good” circling pattern, and in both cases the pendulum movement is amazingly strong. This matches his personal development and, what is even more convincing, his trained abilities to use on all three levels of being. I am greatly interested in having the opportunity to follow with the biometer tests the growth of several of the HRAs who are fortunate enough to be able to study under Mr. Marion through his course. I am also fortunate in finding that Mr. Marion is eager and willing to give us a hand in problems such as I have been discussing. I have before me a letter in which he backs up strongly the Huna idea that … but let me share the letter with you:


“… the blending or valence of the three selves is most important for stepping up the proportioned (balanced) advance. The common mistake is the urge for replacement of planes and operations and higher planes at the expense of the lower planes, which does not bring desirable results. Such misconceptions are responsible for all the extremes, as we can see them around us wherever we look. The nonsmokers are just as wrong as the heavy smokers, and all the advocates of this or that are self-condemned pictures of one-sided advancements …”


THE SIOUX INDIAN MEDICINE MEN also knew the absolute necessity of growth-development on all three of the levels of consciousness – on the part of each of the three selves of the man. Mr. W. Luhnow of Boulder, Co., long a student of Indian lore, says in a letter of March 22nd that one of their medicine dances (Sioux tribe) gives this meaning: “It is better to be two men than one. It is better yet to be three men.”


Knowing what lies behind this veiled outer meaning, we can see that the knowledge of the three selves of man and of the full development of all three – in order to perfect the whole man – was spread thinly around the world and at least partly retained and put to use. Those occultists who prate of “spiritual growth” but who do nothing about the growth of “will” in the Auhane and of the human characteristics of planned “good” in the Aunihipili, miss two-thirds of the problem. One DOES seek first the kingdom of heaven (the contact with his own Aumakua), but that is to get aid in removing blockings in the path. Three-fold training comes next.


HRA JOHN A. HILLIARD, whose comments on meditation and growth were promised for the last Bulletin but not included for want of space, has much to say from his own angle of study and practical experience. Here are parts of a letter:


“now in these books the ‘Arcanum’ is only hinted at. (He has evaluated Masonic books on the Rose Cross etc. MFL) But I have done some of the ‘work’ with good results. I can assure you that the removal of the complexes or blocks in the path is part of it.


“One thing which comes first is the task of becoming aware of and acquainted with what – in Huna terms – you call the Aunihipili, Auhane and Aumakua. These are distinct and individual sentient entities but are harnessed together within one’s own subjective consciousness.


“The next, and often much longer, stage is the training of the entities in right action. This involves a removal of the complexes or bad habits, at the same time demanding care that no new complexes or habits be formed, and finally to train them to act together as a team in order to accomplish the purposes of the Aumakua member of the team – the ‘spark of God within,’ or that part of the man which is Love and Light. Better terms might be ‘tractive force’ and ‘radiant energy!


“It is a hopeless task to try to teach those who cannot learn because there stand in their way big blocks against coming to grips with reality. My own experience has taught me that the two na Aunihipili will play at philosophizing, cooking up ideas and concepts astounding in their profundity. But try to get them to do the work, and there is weeping and wailing. We must turn from speculation to application. (He explains at this point that meditation and concentration are ‘will’ developers and the material meditated upon should stress ‘good.’ He warns that as the will is developed, there is the great danger that the two na Aunihipili will use the new power for evil purposes and so defeat the entire purpose of training.) We must transmute the motives of na Aunihipili so that there is a ‘will toward God.’ When this is accomplished and the two na Aunihipili are working well together, doing good in the world, then, at a profitable time, the Light of the Aumakua breaks through to shine out in them. The man is then said to be ‘Christed’ or to have become illuminated and the wisdom of the Aumakua becomes open to him. This is the state in which the rose on the Rose Cross bursts symbolically into bloom. (Huna uses the same idea of the opening of the bud, and it is used in India with the lotus instead of the rose.) Only the Aumakua (at this stage) can become a full initiate, and then only when the three selves have come into complete harmony as a working team.” (A page was given over to the idea of the solar body and the awakening of the kundalini, with the grave warning to let the Aumakua do the awakening in its own due course of time when the individual is ready. Yoga efforts to awaken it before the man is ready will result in disaster.)



68. Mrs. Donald Johnston, Rt. 2, Box 71, Mora, Minn. An eager student who would like to know neighboring HRAs, if any.


BEYOND THE WINDY PLACE is a fairly recent book by Maude Oakes. It was published by Farrar, Straus and Young, New York, and I found it in a local library. It is a most interesting account of the life led by the writer in a far corner of the Guatemalan highlands where roads end and trails begin. She lived with the Indians for two years to get from them the native religious lore, and was successful. I was impressed by one of her experiences during a time when she was doctoring people in the village during an epidemic. She was very tired and was forced to put to use her own religion combined with what she had learned from the Indians. She relates, page 224:


“That night I went out into the yard to pray for Manuel and the girl with the typhoid. At such times, which became steadily more frequent, I found it more satisfactory to pray outdoors than in the house. I often thought how silly this was, for no matter where you are, God is.


“As I stood with my feet on the earth, my hands turned upward toward the sky in a gesture of receiving, it seemed to me I was tuned to a wave length beyond my world. I sensed that I was too egotistical and inadequate to comprehend the message, so I prayed, saying, ‘God, or whatever you are called, please help me to be humble and ego-less, and to be open to receive. Please give me the strength and the knowledge to serve. Please save Manuel and the typhoid child.’ I felt at peace, for I knew that I belonged, that I was part of a whole and that I would be allowed to serve. I now had faith that Manuel and the child would be saved.” (She explains that during her prayer.) “I felt a tingling in my hands and a great force enter my body.”


This last line, as above quoted, tells of an experience now so familiar to us through our Huna prayer-action work and the giving of the mana surcharge to the Aumakua – with the return flow – that I feel like extending the hand of fellowship to Maude Oakes, wherever she may be today and whatever research she may be carrying on.




Reported in a letter from HRA H.H. of Pennsylvania. I quote:


“We have an evangelist here, a lady, who has been having miracle Fridays here in Pittsburgh for the last four years. Hundreds of people have been healed instantaneously. Cancers are literally burned out. I saw an eight year old boy with a three or four inch built up shoe get a leg healing within half an hour, so that both legs were the same length and new shoes had to be bought so the lad could walk home. Terrific heat accompanies the healing and sometimes there comes something like electric shocks. Most bodies under the healing power vibrate as one having a fit, but the lady preacher assures them it is God’s work and wonderful things are accomplished. She says she sees something like a golden rain falling over the auditorium during the healings.


I am endeavoring to make contact with this healer so that I can send her one of our new books. My hope is that she can and will help try out the foot-washing method to unblock the path and remove the complexes and eating companion evil spirits. I’ll report later on her.


The physical motion or agitation which accompanies the healing process and which was described as “like fits” in the above account of the ministrations of the lady preacher (as she calls herself), takes us back to the E-Therapy findings of HRA A. L. Kitselman who found that there were definite physical reactions in many cases when people were being treated through the use of his method. Other users of slightly similar methods have reported such reactions. Some report the use of stout pillows for certain patients to pummel. The Holy Rollers may have belonged in this class with their dancing and clapping, shouting and carrying on with “tongues.” The lighter or first stages of hypnosis frequently bring laughter and crying, as does Dianetics and E-Therapy in certain cases.


All these physical or nervous reactions begin to take on more definite meaning as we progress in our search for the best means of getting complexes removed and eating companion spirits driven away. L. Ron Hubbard observed these reactions and decided that there was much force or energy tied up with the complex – he called it the “engram” – and that when these were broken down, the energy which was released caused the physical reactions. He also, at one time, had a little to say about the production of great heat at some stage in his “Scientology” experiments, and warned that the patient or “preclear” should be grounded lest he be burned – this showing that he believed the heat to come from some electrical form of energy


In the case of the lady preacher and her healing, the report quoted speaks of cancers being literally “burned out,” by the heat which was generated and described as “terrific.” In chemical reactions, great heat or cold appears under certain conditions. The atomic bomb is a prime example of this. Electricity is also involved in such reactions, so the “electrical shock” connected with the healing is to be expected. In psychical research, where objects are brought as apports, they are often too hot to touch upon arrival, but temperature changes can be, and often are, kept under control. Blocks of ice, pans of frying eggs, and living plants and animals, even human beings, have been brought as apports into the seance rooms.


In Mark’s account of the healing work done by Jesus, (1:26) we read, “And when the unclean spirit had torn him (hookaawili in the language of na kahuna) and cried out with a loud voice, he came out of him.” The “torn” word given in Hawaiian above, has in its roots (hoo`kaa`wili) the Huna secret code which tells us just what took place. The root kaa means:


A cross, Huna symbol of a complex or obsessional influence or both, so we see that the command given by Jesus, speaking as one united with his Aumakua, caused the crazed man to be freed by the Aumakua. This was done with some use of mana sent back and forth along the aka cord because kaaalso means,


A vine, which is the symbol of rising mana, and a cord, which is the symbol invariably of the aka cord leading to the Aumakua. (The root wili means “twist,” also a mana symbol.)


To radiate, is the fourth meaning and it is applied to radiating light from the sun, symbol of the high mana returned by the Aumakua after being given the sacrificial gift of low mana to be transformed and used in healing. This radiation also applies to the heat radiated out from fire, hot iron, coals and the like, indicating the use of heat in the healing process.


To pass off, to take effect as an emetic or cathartic. This shows literally and symbolically the removal of the complex and evil spirit. Other meanings are “gone, absent, no more.”


A path to walk in. This is also the symbol of the aka cord and it is this “path” that is having the “stumbling blocks” removed from it.


To cause to be done. This meaning indicates that Jesus did not actually remove the complexes and evil spirit himself. He did what was necessary on the physical-mental level to “cause” the Aumakua to take over and do the cleansing and healing. (“Not I, but the Father, He doeth the works.”)


To pay a debt. Here we have the necessity for making amends if we have hurt others, directly to the ones hurt or vicariously by doing good deeds or by such things as fasting to go with the vicarious amends and impress the Aunihipili that something real has been done to deserve the help which it is planned to call down.


To roll off, or to remove. This form of removal was indicated in the Hawaiian translation of the account of how an “angel” rolled away the “stone” to release the arisen Jesus from the tomb. (The word for stone is pohaku, po being “darkness” and haku, “a lord or master.” In other words, the angel or Aumakua rolled away or removed a “Lord of darknness,” a devil, or a very evil spirit, perhaps a mixture of spirit and heavy complexes as symbolized by the cross of the crucifixion.) (To “rise” as from the dead is ho(o)`ala, which is literally, “To make a path” or to open up a blocked path.) The path is the aka cord to the Aumakua which is said to be blocked when complexes, evil obsessional influences or deep senses of guilt cause the Aunihipili to refuse to contact the Aumakua along the aka cord by telepathic means or to send the mana with the thought-forms of the prayer for help. It was the custom of na kahuna to put the secret meanings in duplicate words so that if one became changed, the secret would be safe in the other. In Mark 1:31, same page as the verse we have been discussing, Jesus took Simon’s wife’s mother by the hand and hoo`ala`ed or “raised” her. Immediately the fever left her and she was healed. It would be hard to convince a kahuna that he simply lifted her up from her bed in order to bring about her healing. Something was done to open her “path.”


The final meaning of the root kaa is to be sick, to suffer, to mourn or weep. In many cases (remember the “mourner’s bench”) there is weeping on the part of those brought to see the evil of their ways. Weeping is also part of the reaction in many cases in E-Therapy and Dianetics. Quimby, who invented the basic treatment method which was later expanded into Christian Science, often predicted that his patients would become worse for a short time, but then be cured. Huna suggests that the part of the immediate future which has already been set or crystallized must be broken down before it can be replaced by the Aumakua with the new and better future. In many cases in our HRA work, it has been found that when we begin making prayer-actions for help or healing, things seem suddenly to worsen slightly or badly, then the help comes. In Dianetics, the efforts to dredge up and drain off “engrains” causes bodily pain very often to increase or to revive as well as mental suffering as past events are recalled. (See pages 209 through 339 of the new book, SSAW – not SSBM – for much more along these and related lines. If you wish to do a little missionary work for Huna, the new book will be ideal to place in the hands of friends, especially those with more liberal religious leanings.



To Be Good or Not To Be Good

April 15, 1953


THE TESTING OF SIGNATURES, OLD PHOTOS, still older signatures, etc., for the new GROWTH-DEVELOPMENT project still goes on in all spare moments. I am sure I will get everyone processed for preliminary tests before the second set is due on June 1st. When the second set of signatures arrives, I will test them in turn and compare the readings with those of signatures made before the intensive effort period started. If there is no change in the reading, we will say that no progress was made. If there is a change, we will recheck all signatures and try to see the significance of pattern or brain radiation changes.


All who are participating in the test project are urged to work faithfully and hard on whatever lines you have selected. This may be one of the most important projects we have ever undertaken. HRA Edw. S. Schultz, of Buffalo, N.Y., well known to readers of ROUND ROBIN, and one who knows well the   Theosophical and East Indian beliefs, writes:


“Great idea, that of breaking the cyclic wheel of rebirth. No greater project is conceivable!”


I say amen to this in two ways. First, if the endless cycle of rebirth is as endless as it is supposed to be, it is a curse of the first water and needs to be shortened. Second, if it should turn out that there is no such cycle of rebirth, it would be a wonderful blessing to a large part of the world’s population to relieve them of the hopeless feeling that they have almost no chance of ever getting free and being able to go on to whatever lies ahead. My personal feeling is that I have been here at least several times before, and, while life is not too painful, especially in these days of greater freedom and of doctors and dentists and opticians (at least in the more fortunate parts of the world), I would like to get ahead as fast as I can. I once managed, through the practice of   Zen exercises, to get into the state of “realization” a few times, and I must confess that it spoiled me for wanting to come back. I glimpsed a state of consciousness which has always made me desire greatly to reach at will. It is a state in which one lives in the midst of the perfect patterns of all sorts of things, and these perfect things are so much more real and perfect and wonderful than the imperfect imitations of them down on this physical/mental level that there is no comparison. It is something of the same distress I have felt when returning to the very ugly world after spending a few hours in one of those miniature Japanese gardens where everything is on a small scale and is entirely perfect in beauty. There was one in Honolulu some years ago, made by a famous craftsman from Nippon. It lay at the foot of Diamond Head and belonged to a retired doctor. The shock of the return to the world of billboards and claptrap shacks was hard to bear. A similar experience was an afternoon spent listening to the magnificent music of the London String Trio which pulled me up so high above the honking of car horns that the descent later was depressing in the extreme for some hours. It takes a strong man to live in the world and like it after tasting perfection.


ON THE OTHER HAND, for those who like life as they find it and who prefer to keep coming back to have some more of the same, please, that may be the sign that reliving would be best for them. Be that as it may. I suggest that it would be a very fine thing to learn how to improve or perfect one’s “will” and general “constructive” personality pattern as well as raise one’s brain radiation rate. If one comes back with the same character and talents one had in the life previous, it will be cumulative – good wampum to have and to hold and to carry along from one happy life to another which can be still happier. Looking at it either way, one can’t help but win. If, as we are told by the spirits who gave the Oahspe Bible some years ago, there is no such thing as reincarnation, then there is a very similar kind of life as a spirit after physical death, and happiness and progress is greatly determined by what was done while in the flesh.


The Christian churches of today still lean, for the most part, to the idea that we live once and either go to heaven, purgatory or hell at death. Wherever we land, we have the chance eventually to become better, or, if we do not respond to the stimuli of hell-fires, we can stay there and bake. This is the old dogmatic concept. The Huna concept, which we are working out through the code and symbol pointers at this time indicate that there is a coming back unless the complexes and evil spirit influences are removed and the work done while here to perfect the personality.


No matter what religion (or lack of one) we may prefer, we are bound to do as the Cockney pitchman at the fair explained to his audience, “You pys yer shillin’ and you tikes yer choice.” The main thing in this project is to work hard to correct your personality and will defects – to “py yer shillin’.” This game is very much worth the candle if we will but pause long enough in our mad rush to learn how to play it.


Several sets of test cards have come in from the HRAs who are just beginning the Frederick Marion course. Or did I mention this in the last Bulletin? In any event, they will give a fine opportunity for testing.


THE TINY THUMBPRINT of an HRA baby girl was sent in from Florida for the beginning of a growth-development test in which the parents will do their best to progress the child. This test will cover several years, I would imagine, before much real training could be seen to take effect. However, things should move rapidly later on. I wish we all had thumbprints of ourselves from about our third month – they might tell us very interesting facts about the times when complexes were formed, and by locating the time, we might be able to get at the cause. I wonder if the footprints made of babies for identification in modern maternity wards would give a reading. Anyone able to get me a footprint and a thumbprint to compare? I’ll write to Florida for a footprint to match the thumbprint I already have.


A CORRECTION IN ADDRESS has been requested by HRA Major C.L. Cooper  Hunt, whose excellent little book on Radiesthetic Analysis (50¢ will get you one still) was mentioned in a recent Bulletin. The address should be: Solent Lodge, 19 Marine Drive East, Barton-on-Sea, New Milton, Hants, England. Major Cooper-Hunt wrote a very interesting letter. He heartily approves the new project and the testing with the biometer, being himself an expert in such matters. It is good and it is encouraging to have the pat on the back by one who knows this part of the field so well. He also remarks, “Re: Huna-in-Bible – I have recently thought much of the phrase in Ecclesiastes 4:12, ‘A three-fold cord is not quickly broken.’ This surely might be a Huna statement referring to the three selves, Aunihipili, Auhane and Aumakua, and stating that when these three are in perfect harmony and accord, health results. And again, ‘If two of you agree upon anything on earth’ (the realm of the tiro na Aunihipili) ‘it shall be done of my Father’ (Aumakua). This teaching of Jesus, the Kahuna, is surely significant.”


The Major certainly has put a finger on important points in the older as well as newer Biblical lore. The three-fold cord could cover the idea of the three manas, three selves and the three aka bodies, all of which are involved in the work of the man when his three selves are at work in the normal and proper way. That the Aunihipili and Auhane must be agreed is pure Huna. If the Aunihipili disagrees on what is to be asked for in prayer, or refuses to play its part, the Aumakua or “Father” never gets a chance to take a hand in the matter.


The Huna word for “agree” is kuikahi. Its basic meaning is that of “to unite,” and from this we also see that unless the Aunihipili is willing to obey the request to reach out and make the contact with the Aumakua,  to unite the three selves as well as just the two lower ones, nothing can be accomplished. Jesus gave the formula for this work in the words, “I and the Father are one.”


MISFORTUNE, ILLNESS AND SORROW may be the natural result of being cut off from one’s Aumakua. Karmic retribution comes under this heading in part. The simpler concept has been stated, “The wages of sin are death.” In Proverbs, 3:12 it is written, “For whom the Lord loveth he correcteth…” In all of this we see the suggestion that the Aumakua may allow its man to suffer in order to cause him to think upon the better things and to continue his growth-development.


THE HUNA WORD FOR “CORRECT” throws light on this angle. It is paipai, and it means not only to “smite” in order to correct, but also to “arouse, awaken, stir one to action.” It is also a painful “reminder” to get on with the job of living the good life that allows for evolution. If we look on the problem from this point of view, we must draw the conclusion that all the painful things which the Aumakua may allow to overtake us will be, almost automatically, changed to good things or conditions as soon as one falls into line and begins to live in accordance with the best he knows, becomes hurtless and helpful, makes amends for past hurts done to others, and (in all probability) undergoes a foot-washing in order to get his complexes removed so that he is once more in working and free contact with the Aumakua.


THE WICKED WHO FLOURISH AS THE GREEN BAY TREE have been the exception to the above rule for centuries. The Devil has been supposed to be helping very wicked men so that they escape punishment for this life at least. In Genesis, the “serpent” of the Garden of Eden was a Huna symbol of evil spirits. These influenced Adam and Eve so that they were cutoff from the face of God. Evil spirits, if not removed from us, may protect us for a time – perhaps for a long time – from the natural sorrows brought about when we are cut off from our  Aumakua. The Devil who tempted Jesus in the wilderness is a personification of the most evil and most powerful spirits of this kind. It would seem that they may, for a time, stand between man and his Aumakua, but, as all teachers agree, there comes a time when the piper must be paid. One must then either win back to the good and come under the care of the Aumakua, or one goes on to become one with the evil spirits, these apparently forming a dark band bent on promoting darkness.


Na kahuna seem to have been interested mainly in the lesser spirits who fastened themselves to their clients or obsessed them. However, they also recognized more powerful entities and in the Hawaiian Dictionary I read the note, “Po was counted as a god along with the poe Akuanoho.” Po is “darkness.” It is a place of evil spirits, also the condition of ignorance and hurtfulness [and] sin. It is the chaos into which the Light was made to shine to light men to the higher levels of consciousness and goodness. A “Lord of Darkness” took the place of the Devil. The poe Akuanoho mentioned by the dictionary is the Great Company of High Selves or na Aumakua. They are called Akuanohos or “gods who dwell with men,” as an interchangeable name, indicating especially the state in which the three selves are in good, normal working order – united in so far as possible. In this state, “The Father and I are one,” we might say, as HRA Frederick Marion puts it, the ordinary knowledge is turned into wisdom because of the inspiration given by the Aumakua or “Universal Mind.” In the guise of the “god” who gives wisdom and inspires one, the Aumakua was called the Akua`ulu, and ulu is the breadfruit tree of the kahuna version of the temptation of Eve in the Garden. The Bible does not say what kind of tree it was, but na kahuna stated very definitely in their version that it was a breadfruit. This is important because the same word,ulu, means “to be possessed by a spirit, either good or bad,” and if the spirit attracted to us because we are evil is also evil, we are, symbolically, ejected from the Garden and made to live with the evil spirits and to till fields where briers and thorns – complexes – thrive to our detriment. But this is so important that it deserves a special heading.




The Aumakua as the Akua`ulu, therefore, is the one who is given mana by the foot-washer so that it can remove the evil spirit influences and complexes of the one who is being assisted in the rite. It is a digging down from the top, so to speak to clear the aka cord path of “stumbling blocks” so that the Aumakua may then “inspire” or guide and enlighten and inform and aid the lower pair of selves. The word ulu also means “to become excessively strong” and this tells us that the evil spirits who must be driven out in the cleansing rite, may be “excessively strong.” Ulu also means “to be wet,” and because of this meaning we can see clearly why, in the foot-washing rite, Jesus girded himself with a towel or malo, this word for towel meaning “to dry out,” and signifying the taking away of the mana from the strong evil spirits so that they become weak and powerless to resist ejection. Yes, very clever men and women, those ancient na kahuna who invented the many special words to be used as the common tongue of the people, but also to be used to hide and preserve for posterity the greatest “Secret” of all history.


TO BE GOOD OR NOT TO BE GOOD, that is the question. Too many just talk about being good. Too few do something about it. Inertia holds back so many of us. The sages of India were not content to say that one who was too indolent to do more than TALK about being or doing good, was just lazy. With the typical carefulness of their kind, the sages meditated on the problem and came up with a very excellent idea concerning the indolence. They invented three great “qualities” which they asserted had been born from Brahma as the personification of Nature. These qualities were, sattva, rajas and tamas. They were three driving forces which move all mankind. In Huna terms, we may say that these are the natures most often expressed by the three selves of the man. The Aumakua has the good sattva nature, which is called in the Bhagavad-Gita, “Light or Truth.” The Auhane has the rajas nature, which is marked by passion and desire. The Aunihipili nature, tamas, is indifference and darkness, (and to this na kahuna add the characteristic stubbornness of the Aunihipili).


Patanjali, in his Yoga Aphorisms, speaks of the obstacles which prevent men from getting on through meditation and action into the way of goodness and progress. In Aphorism No. 30 he wrote:


“The obstacles in the way of him who desires to attain concentration are sickness, languor, doubt, carelessness, laziness, addiction to objects of sense, erroneous perception, failure to attain any stage of abstraction, and instability in any state when attained.”


The good sage goes on to give what he considered very definite instructions concerning the ways and means of overcoming these obstructions and of getting to be able to hold an attitude or state/determination/stand of mind once it is attained. Some years  many ago I made a brave effort to try out the directions as given. I spent much time and energy in the effort, and came out wondering vaguely whether Patanjali had, perchance, overlooked something of great importance. His methods did not work very well for me. I could find no one for whom they had worked much better.


The secret seems to be – looking at the problem from the Huna angle – that in India they failed to get from visiting na kahuna a proper knowledge of either the complexes or of the influence of evil spirits who influence the living to their great detriment. The Hindu chelas who were instructed to meditate, might have had much greater success had they first been helped with a good foot-washing or kahunakala rite. My own experience with Patanjali’s methods might have been much happier with the same preliminary aids. Tomorrow we may have much better success when we retire to sit on our seat of kussa grass and get on with meditations and concentrations aimed at controlling the bothersome “modifications of the mind” which are blamed for so many difficulties.


There is a possibility that hardly bears passing up without mention. It is that Patanjali might have had an inkling of the facts of the complex and eating companion spirits. He might have tried to hide this knowledge in his writings as na kahuna hid theirs in setting down the accounts of the foot-washing and other rites. What makes one suspect that Patanjali knew more than he told is his assertion in Aphorism No. 49 that success in the use of his methods leads to the ability of the ascetic: – “… to move his body from one place to another with the quickness of thought, to extend the operations of his senses beyond the trammels of place or the obstructions of matter, and to alter any natural object from one form to another.” This reminds us strongly of the levitations, transportations, apportings, and instant physical changes connected with instant healing in Psychic Science and the healing results often observed at Lourdes.


In Huna we say that all such things come about through the intervention of the Aumakua when it has been furnished with a sufficient amount of mana to enable it to produce changes in the dense levels of the physical. The ideal of Huna is not to attain Patanjali’s goal of “isolation” in which one becomes united with the Over-Soul. Rather, it is to be able to attain a working union at will with one’s own Aumakua so that it can perform the miracles at the behest and with the help and co-operation of the Aunihipili and Auhane. True, the “isolation” may be attained after death by a general graduation of each of the three selves to the next higher grade in the school of life, but it would seem the more sensible way of doing things would be to remain normal and useful, about as we are, until death comes to cause the natural transition and graduation.


FROM EARLY EGYPTIAN WRITINGS we find the problem set before us in a slightly different and veiled manner which makes one look behind the scenes for a kahuna. In a bock by John. M. Pryse of Los Angeles, SPIRITUAL LIGHT (1940, 192 pages, and $2.50, if I remember rightly), page 21, I find a section under the heading of:




“Osiris, triumphant, saith:


“In secret was it told me: ‘Behold a little Door!’ My soul rouseth like a lion, eager for his prey; he smelleth it afar off.


“The heat of the day is like a blast-furnace. The sands of the desert spread before me; I cross them, and lo! the narrow crevices in the rock were my passage. Wolves laid in wait for me by day; by night the bats blinded my eyes.


“But Ra, the glorious, led me by day; Hathor aided me by night; by great labor I came to the Door. I assayed to open the Door by the strength of mine arm, but it was too feeble. Then I took levers and wedges, but they opened it not. I looked about me for aid, but none was able to help me. Despair seized upon me; vultures drew nigh to carry me away. I laid my forehead against the Door, my right hand over my heart.

“Lo! a light shone upon me as the light of day and the light within was combined with the light without. Then received I the light of Ra, and I entered into full understanding.


“Open unto me are the circuits of the spheres; open unto me are the ways of Gods and men, for I, Osiris, triumphant, am become as one of the race of Gods. Anubis greeteth me familiarly and, taking me by the hand, leadeth me to the Father of Gods. He knoweth my name. So it was  with me, Osiris, triumphant. Lo, I am free! I am like to Ra in his splendor, when he ariseth in the morning, glorious.”


COMMENT: The author of the book from which the above is a sample, does not tell us the exact source of the materials which he has assembled under a subtitle of NEW SCRIPTURE, but most of it seems to be from the early Egyptian inscriptions and manuscripts such as the Book of the Dead. That the material is genuine, for the most part, I have no doubt. My test is a simple one. I know that Huna was known, at least in part, in the Egypt of a certain period, and I have only to check the meaning of key symbolic words in the passages with the counterpart Polynesian translations to get at the inner secret meaning.


It is a fascinating thing to see how the evidence continues to build up to show that there were na kahuna behind such writings. Also to see that they were using the same veiled way of writing that we meet centuries later in the New Testament. Consider some of the word symbols and their significance.


The Door is the Huna symbol of the space through which the aka cord runs on its way to the Aumakua. A closed door is a condition in which the Aunihipili is prevented by eating companions, evil spirits or a sense of guilt/fear/unworthiness/doubt, or a complex, from making the contact along the cord with the Aumakua. This is also the “Path” blocked by “stumbling blocks.” (Note that our study of such meanings is not based on the personal opinion of different students. It is based on the outer, root and symbol meanings of the words when translated back into the language used by na kahuna of all times and places. This is very important. While we cannot say that the original discoverers of Huna were entirely and utterly correct in their conclusions and findings, we can say that their system holds more water than any other now known. This is true in the light of modern psychological discoveries as well as because of the things na kahuna were known to have been able to accomplish through the use of their secret knowledge.) The roots of “door” are, in the language of the Secret, pu`ka. A puka is a hole or door. Pumeans “To call,” as to the Aumakua, symbol of the contact along the aka cord. It means “to come out of,” as the mana being sent along the aka cord in the contact if the door is “open.” It means, “to hold water in the mouth and to try to call out or talk at the same time,” giving us a delightfully plain statement that the water (symbol of mana) is not being made to go forth along the cord, and that the call to the Aumakua is not being made by the Aunihipili. It means “to be together with” or something that goes along with something else, and this tells us that something must go with the “call,” probably the mana, or also the thought-forms of the prayer which is to be made to the Aumakua when the door is “opened” and contact is made.


The second root in pu`ka is ka, which has several Huna meanings which one meets time after time in studies of this order. It means “to bail water, as from a canoe,” and this is done with a scooping motion, very rapidly, so that the water fountains up over the side of the canoe. It is the symbol of sending the surcharge of mana to the Aumakua along the aka cord. It means “a vine,” also a symbol much used for mana. It means “to radiate out” and to “braid,” both symbols of the use of the aka cord. The “braided” cord was the very special symbol of a number of people praying the same prayer together at the same time, all addressing the Great Company of na Aumakua. The thing that radiates is light, and this is the symbol of mana, especially the mana in the hands of the Aumakua, whose symbol is La (Ra) or Light.


The wolf is a symbol of either a complex or an evil spirit. It is a dog gone wild or savage – a normal idea lacking its proper rationalization, or an evil spirit out of control and forcing the living to evil thoughts and following deeds. The influence of the wolf or evil spirit (root hae in ilio`hae, for “wolf”) fills its victim with such great desire, passion or anger, that it cannot be resisted.


The “bat” is o`pea`pea. O`pea is “to drive away,” as Adam and Eve were driven from the Garden because of their sin of letting the “evil spirit” Serpent influence them. It means “a cross,” symbol of the complex and of the blocked path to the temple or to the Aumakua. It means “to turn aside” as out of the right “path.” It means “to be bound so that one’s hands form a cross,” again symbol of the complex, also “TO ABUSE OR TREAT ONE IN AN EVIL WAY WITHOUT REASON,” as Jesus was treated for no just reason in the crucifixion; “to be perverse, villainous, not to be trusted.”


The “vulture” is a bird, and all birds symbolize a spirit of some kind. The vulture is a “pilau” or stinking bird, and this identifies it in Huna as an evil spirit.


The door was made to open by placing the forehead against it. Lae, the “forehead,” symbolizes the Auhane in its meaning of “to make clear, as a thought or statement, to enlighten.” This is correct thinking as against the unclear thinking caused by the complex or other “blocks” of the path. The word also means, “to be unlettered,” as released from the cross-complex; “to be free to move or act, to be separated from another,” this pointing to the evil spirits who must be removed.


The “heart” is the standard Huna symbol of the Aunihipili. The hand over the heart is the symbol of bringing the Aunihipili under the control of the Auhane so that the mana can flow and be “divided” with the Aumakua. The word for “hand” also means to divide,” and no initiate kahuna could miss that pointer.


The outer light was made to shine or radiate as low mana sent along the aka cord to the Aumakua. This mana was changed by the Aumakua to the inner light and was returned to the man to bless him, help him and make it possible for him to pass through the “door” and to have full contact with the “gods” – to be blessed by this contact in every way.


TO DESIRE GREATLY TO BE GOOD is the first necessity of any of us who aspire to get on swiftly with our growth or development. That is why I stress the necessity to the best of my ability here. One first gets the gleam – grasps the idea of the bright goal of progression/graduation, and decides to try to reach it. Second, the “will” must be used, strengthened and not allowed to relax while we grip the Aunihipili and force ourselves to be GOOD. The eating companions and complexes must be removed, and for this we need foot-washing, otherwise the desire to progress and be GOOD will fade. But once we get free and begin to be good and do good, there comes the “Joy of Service” which is the most satisfactory reward this side of graduation. One moves ahead from good to good, never allowing a permanent slip back into the old hurtful or indolent ways. THAT, as I now see the problem of living and progression, is the situation in its briefest form. We develop the “will’ as the biometer will show, and then perfect our biometric “good” circle. Let’s try.



Updates & The New Book

May 1, 1953



MORE FODOR’S ENCYCLOPEDIA OF PSYCHIC SCIENCE have been located for those of you who still want copies. Used copies from England may be had at $12.50 from HRA Dr. John Horning, 1411 East 21st Ave., Vancouver, B. C., Canada. A like-new copy at $15 may be available if not already gone. Ask me about this one. This is still by far the best book in its field.



No. 100. The George Wesleys, P.O. Box 848, Los Gatos, Calif. New HRAs and eager students. They would like especially to meet other HRAs in their part of the land.

No. 101. Edward A. Morash, 55 Foster St., New Bedford, Mass. A newish HRA who would like to meet other HRAs who may be living near him.

No. 102. Russell Price, 1325 Stanley Ave., Long Beach, Calif. Phone 905724. New, young and most enthusiastic HRA. He would very much like to meet other HRAs in his part of the world.




Signatures for the Growth-Development Test are being run on the Biometer a few at a time.

It was anticipated that perhaps 20 HRAs would take part, and about 150 have accepted the invitation with enthusiasm. Needless to say, the Biometer is in danger of burning out a bearing, and I am rather completely swamped. No more signatures will be accepted at this late date. All are urged to work hard in the way selected for the test. The second set of signatures should be sent in by June 1st if possible to allow processing for the June 15th Bulletin when reports will be made of the general outcome of the tests. The second signatures will be run and the results compared with the first set and, especially with the latest one in the first set, if a number dating back for years were presented for a more extended reading to show how one had grown. If late signatures of the first set read as high as the signatures of the second set, it will be concluded that no measurable progress has been made by the individual HRA involved. If, on the other hand, growth is shown, this will be reported.


WELCOME IS EXTENDED TO THE SEVERAL NEW HRAS. Very nice to have you all aboard. It must be explained to the older HRAs that in sending out ad letters to new readers of SSBM who have written in, I have become acquainted with some very fine students who wish to be in on the HRA until the present growth-development test is finished and we see what GUIDANCE is given for disbanding the HRA in its present form and perhaps expanding our efforts in some other direction. We have been hiding our candle under the bushel long enough, I feel, and it will soon be time to take it out, fan the flame to the best of our ability, and set our light on a mountain top to be seen by all the world. We will discuss things later, when some of the Guidance becomes plainer.  About a year ago I made a Huna-type prayer of my best for Guidance in the matter of finding more time and a way to get back to making a living. The book writing, publishing and selling seemed to be the answer, and this demanded practically all of my time to be successful – so the ending of the HRA work in its present form apparently was intended. It may be that the next phase of the work will call for some traveling about on my part to lecture, sell the books to spread the news of the restored “True Light” of Huna, and perhaps to organize units to do foot-washing. Will you please “see” the Guidance being given in this direction when making your prayers? It seems to me that we have been given a shining task to perform if we are willing to expand in Service and renew our courage, strength and faith.


THE WALL OF PROTECTION STILL HOLDS with not one man in the armed forces hurt. I continue to pray twice daily in the TMHG work for world peace and the return to sane and normal conditions, and know that many of you join in this prayer.


THE PRAYERS FOR “GREGG” continue in and out of the TMHG, in the effort to bring him a full return of mental and physical health. The present prayer is that he be made well and enabled to return home in May. This is an effort to set a definite time as part of the prayers. His progress has continued to be one of ups and downs, with always the determination to push him over the last barrier into the Light. Please continue your work. It is my hope that some day we will be able to use the ancient Huna method of “speaking for the god” – the method of command used by Jesus by all accounts to cast out evil spirits. This may entail the use of a very large mana charge – a “shock” method of dislodging and handling the invaders. In the foot-washing method advocated by Jesus, the mana is seen to be taken out of the complexes to remove them. This may be a secondary method of value in getting rid of the evil spirits or “secondary personalities.”


SUCCESSFUL TREATMENT OF INSANITY IS REPORTED in a letter dated April 19th, from HRA H.S. of Detroit, who has accomplished splendid results with the use of the Huna methods in healing, obtaining personal help and guidance, and in lesser matters. Here is his letter:


Dear Max:

What I am about to relate to you will, I am sure, fill your heart with joy. To begin with, I will call this topic, ‘Huna vs Voodooism,’ and I dare say Voodooism of the most sinister kind because it succeeded in changing a perfectly normal mind into an insane one.


This was the case of a 24 year old woman who lost her sanity and whose friends did not know, until she recovered and could tell them, what had caused the trouble. I came into the case after she had been a time in the hospital and after the use of shock treatments had failed to help her in any way. A neighbor, knowing that I was affiliated with the HRA, came to ask me to try to help the woman with prayer. He explained that she had been normal and had shown no cause for alarm. But she suddenly came up missing and was finally found by two police officers three miles from home, quite nude, and cut, bruised and bleeding.


I promised to do all that I could, and perhaps I should ask forgiveness, but on the third day at the TMHG hour I called on all of the HRAs to combine the available offering of mana in order that the evil spirit that had obsessed her might be returned to its own place or to its sender and replaced by her own entity.


A powerful flow of mana left my body then, and at each TMHG hour for the next 12 weeks, and whenever her name entered my mind. I knew that help was on the way for this reason.


Then, two days ago, a remarkable change came in my feeling of the taking of mana when I thought of her. The flowing out stopped. Then my friend came with the news that two days earlier she had become herself again in the early morning, had been released from the hospital, and had told her friends a strange story.


She had been engaged to a Voodooist from Chicago, but had been opposed to a Voodoo wedding. This was shortly before her trouble. When I heard of this situation I was reminded of Dr. Brigham and the Hawaiian boy whom he had rescued when attacked by the spirits sent as a result of the ‘death prayer.’ This woman is now apologizing for any act that may have given cause for offense during the time of her obsession. I am giving thanks to the great Po`e Aumakua and to Huna.

Yours for more success for all of us, HJS


COMMENT: I am more and more convinced that the mana and its flow is of basic importance in all prayer and healing work. The feeling that much mana is flowing from one at a time of prayer has been a rather common one in our experimental work. I have even come to regard a sudden out-flowing as a sign that na Aumakua are taking us at our word and are using the gifts of mana which we urge them to take when they have work to do. At some future time we may learn to generate mana by working together in groups of some size, and it may be that great things may be accomplished for the world by the Po`e Aumakua because of the availability of the mana and the permission to use it to further world good.


MANA AND THOUGHT-FORMS appear to be inseparable. Remove the mana and the thought-form vanishes. Na kahuna used the word manao for “to think.” The maker of the Andrews Dictionary chose to divide the word into ma`nao instead of mana`o in trying to classify it, but hurries to state that nao, as a root, had not been found. There are other indications which convince me that na kahuna were indicating in the full word the fact that all thought was accompanied by the use of mana.


THE PHOTOGRAPHING OF THOUGHTS has been discussed in his usual way – with great reserve and caution – by Hereward Carrington in an article in the June issue of FATE magazine. Illustrations of impressions made through black paper wrappings on photographic plates, show that some people are able to think in such a way as to cause impressions on plates. Mana, as has been noted by many investigators, seems to pass hardly at all through glass. This may explain why the glass plates show more markings than films. The first illustration of the article in question shows what seems to be a splashing out of mana as if stopped and spread when projected against the emulsion with a penetrating action which would cause the mana-charged thought structure to strike the glass behind the emulsion and splash out in a rayed circle.


THE FIRST NEW YORK GROUP OF HUNA RESEARCH ASSOCIATES, under the able leadership of HRA Lucien Beck, is very active and its members are always on the watch for interesting articles and information. Hardly had the Carrington article in FATE appeared than a letter was on the way to warn me not to overlook it when my copy arrived. This group is the largest and most active of any at the present time and the meetings are carefully handled so that study and experimentation go properly together. Several copies of the new book, SSAW have been ordered and will soon be put to use as texts. Mr. Beck may be reached at 78 West 85th, New York 24, N.Y., by any HRAs who might like to contact this fine group through him. FATE, by the way, like ROUND ROBIN, is to be found on the reading table of most of the HRAs. They each fill a very definite need in their particular corner of the psycho-religious field, and, of course, the editors of both are good friends of the HRA. Fate seldom comes out without an article by one or more of the HRAs. In the issue of January, there was a good digest of the salient points brought out by HA Frederick Marion in his book, IN MY MIND’S EYE. There was also a good article by HRA Gertrude Springer on Huna, with a picture of me and the two little trees, one of which was daily fed mana and which grew much faster than the other. By the way, the larger of the two trees had to be taken out to make way for the building of the Study addition to the garage. In the current FATE is a very interesting article on the hundreds of clay statuettes which have been dug up in Mexico and which represent great reptilian monsters known only to us as prehistoric. Ties with Egyptian and Babylonian art is indicated in figures representing humans, and, what interests me greatly, a figurine (pictured at the left of the group shown on page 35) which seems to have either a dipper held over its middle or to have a greatly over-sized umbilicus similar to the ones to be found on the Easter Island statues – this being the symbol of the aka cord connection with the spirits of the ancestors, especially those far enough back to have evolved now to the Aumakua level.


HRAs GEORGE AND MRS. SANDWITH, who have made such fine investigations of fire-walking and other demonstrations of protection on the part of the “gods” in Fiji and elsewhere, write that they are on the way from Australia to England and that they plan to go to Greece to investigate a famous ikon in one of the churches – one credited with great healing power. They hope to be allowed to place objects with the ikon to absorb its radiation rate and so provide other ikons of similar powers. In their work they are using the Cameron Aurameter, a Biometer, pendulums, Aura Specks made up by HRA Joseph Lukovich, and their own good psychic abilities. George is an excellent photographer, and I hope some day to see a book from their combined pens illustrated with many fine pictures.


HEALING VIA IKONS AND SPIRITS such as Hoo Ola, Rev. Jessie Curl’s invisible helper, should soon be much more positive – with the majority healed instead of only those fairly free from complexes – when we get the foot-washing going and can cleanse the candidates for healing ahead of time. HRA Jessie, by the way, still makes Los Angeles her main center of activities, but visits other California towns and cities often. She and Mark Probert, of Round Robin fame, were both in Fresno at the same time recently. Reports on the seances and on healing were very good.




Many of the HRAs who have been with us only a short time have hardly been able to grasp the scope of the work done in the full five years of research and testing. On the other hand, many of the seasoned HRAs have had so much material passed to them in the Bulletins that they have become mixed up on some of it. In the new book, the materials have been sorted and ordered to give everything its proper place and value. Letters are arriving that show how much this is appreciated and how it helps. A fine letter telling of his reactions to the book and giving some later reactions has come in from HRA T.A.L.


I quote parts:

Even though I have been a passenger on the ship of HRA exploration these past few years, much of the Bulletin material has become a veiled memory, so I found in the book a most pleasant refresher course and convincer. I feel that it will remain a lasting work for the generations yet to come – Oh, if they will only take heed. The answers to prayer from the Aumakua still come, and I am exultant. Too, it is becoming less a task to remain practical and mundane while in possession of the Truths, which is really another blessing, as the trait I desired least to become evident in me was a tendency toward ‘silliness,’ shall we say, while making the transition into the mode of life engendered by the acquisition of such priceless knowledge and learning to adapt my daily living to its precepts. Some time back, as a facet of experimentation (when we had found Huna behind Christianity), I adopted the practice of visiting occasionally, on a Sunday afternoon, the church of my early training – the Catholic – to learn my reactions, if any, while in deep prayer of the Huna type. On every occasion, and there have been at least a dozen, after I had entered the pew and taken the kneeling position for meditation, and always before I had completely finished my prayer, I have been seized with a convulsive sobbing which has been uncontrollable, although of a quiet nature, for which I later voiced my thanks. Always accompanying the sobbing and tears, there have come ecstatic waves of ‘tingling,’ proof to me that the Aumakua is present and very active, for I have come to know and to believe beyond a doubt, that each tear is dissolving more and more the the ‘blockings’ which stand  in the way between me and Divine Union. I feel no shame for the tears, for surely they fall in a good cause, and hold great spiritual benefit for me. After each such experience I find myself possessed of a great peace and quiet confidence which I find so enriching that I have decided to continue the practice.


COMMENT: The interior of a church and the services may well act as a strong physical stimulus, especially to one accustomed in youth to church attendance. The Aunihipili may be caused to react, and we can be sure that where emotion is aroused, the Aunihipili is always very much involved. Any emotional or physical reaction indicates one of two things, (1) that a complex has been activated, or (2) that some degree of catharsis or “draining off” is in progress. In the foot-washing rite, we learn that the Aumakua is given mana and requested to remove the complexes or evil spirit influences for the one whose path is blocked. The tingling waves, coupled with the strong emotional reaction, would seem to indicate that the mana furnished in making the prayer is sufficient for one whose path is fairly clear to present to the Aumakua, and for it to use as High Mana to continue the work of opening the path so that it becomes a “broad highway.”


It will be recalled that Isiah said, “There shall be a way, and a broad highway” in his prophetic utterance. This may well have indicated the experience in which one with a slight blocking can get through to the Aumakua, and the latter can then open the path of contact completely. We must arrange soon to try out the foot washing and get our hands in on the use of the rite.


The feeling of thrilling, emotional reaction is something which I, brought up a Baptist, have felt while attending the services at the Old Catholic Church in Laguna Beach, California. I sensed the presence of some high and fine spirit and the flow of some equally high and blessed power. It has been the experience of many psychics that they have seen these bright Presences around the altar during the celebration of the Mass. A book, which is the text for priests of the Catholic Church which was started by men connected with Theosophy some years ago, tells of the many auras which build up in, around and over the church during the services. We who know the Po`e Aumakua and its nature will have no difficulty in accepting the presence of na Aumakua in any place where group worship takes place or where there is prayer being offered.


TO WAIL AS AT A WAILING WALL may have had its origin as a custom in Huna. The mourners’ bench of the churches replaces the “wall” of the Jews perhaps. The “conviction of sin” that comes as a part of the “conversion” may have a deep significance. In the Hawaiian the word for “wail” is kani`a`au, which from the roots gives the meaning of making a vocal noise while there is an out-flow of fluid, tears. But, the root au is the typical Huna root word symbolizing a flow of mana to the Aumakua or from it to na Aunihipili. It is my guess that the inner or Huna meaning behind the word has to do with the very thing we have been discussing – with the physical-emotional reaction when the invited and mana-empowered Aumakua starts from the top to mine out the complexes to free the man. A second Huna word for “wail” is uwe or ue. Externally, the meaning is “to jerk as with convulsive sobs.” The hidden meaning is “to move along a little,” and this indicates the catharsis in which the complexes are slowly broken down and one “moves along” a little further and more freely on the path – makes better and fuller contact for mutual work and cooperation with the Aumakua.


HRA Dr. A.J.P. SPENT A DAY WITH ME RECENTLY. It will be remembered that in the early Bulletins I told his story. He had been run over by a tank wagon at the age of 14 and had suffered a shattering of his thigh bone. It grew together slowly, leaving a great lump where hundreds of bone fragments had united. The leg was two inches short and the knee cap on the outside, with the foot turned almost backward. Much later, having arrived at an inner conviction that there was some Great Something which could and would make his leg perfect, he set a date for the healing to take place, assumed an expectant attitude, and waited. When the appointed hour arrived, the leg was made almost perfect in less than ten minutes. I examined it. It is slightly smaller but of normal length. (I have seen notarized letters which state that the writers knew of the circumstance and vouch for the instant and miraculous healing.) After his healing, he took up the study of Chiropractic and, since then, has adjusted, laid on hands and called on the same Great Something to help heal others.


Scar tissues are among the things which Dr. A.J.P. is able to remove. He has his patients come regularly and applies his fingers to the scars for about eight minutes at a treatment and soon the scars begin to vanish. Many patients with great ridged scars left after major operations, come to him suffering from the drawing and general irritation. Others have spots and blemishes. Some are cleared up in a few treatments; some only after many. There seems no way by which he can tell ahead of time how long the treatment must be continued.


Apparently, three manas are combined to flow through his fingers, the low, middle and high manas. The patients often see a very white light when treated, indicating the Aumakua working through him with the high mana. Often there is much heat generated, and this feature would indicate much low mana being used and reacting in the treated parts. The middle mana, or “will,” may be carrying on in the form of suggestion, but this is less easily determined.


Another point of interest is that Dr. A.J.P. eats no meat. He explains that this is because his stomach refuses it, not that he is a convinced vegetarian. He lives the hurtless life and serves in all practical ways and, (he considers this very important for anyone wishing to heal as he does) he lives the retentive sex life. Of course, he has found many cases in which adjustments must be made as a part of the general treatment. Often the adjustments are enough when he consciously calls for the flow of “The Light” through his hands during the period of manipulation.


Psychic diagnosis is the thing he depends on entirely. He places his hands on the patient and waits for the flash that will tell him what is to be done rather than what is wrong. He frequently finds spots on the skin of the head or body which are sore to the touch – feeling for them after getting his flash, and when they are located, manipulating them strongly. His practice is so heavy that he asks that his name and address be held back, his time now being altogether too crowded. He is 64, has white hair, and smooth pink skin. He tells me he has been using his methods to remove wrinkles for himself and that he is convinced that he is successfully growing younger instead of older. He was able to call on me because he was on vacation. Too bad you all could not have met and enjoyed him.


THE HEAD OF THE FUNDAMENTAL RESEARCH GROUP, of London, Dr. Taylor, was also in this city last week, and despite being entirely snowed under with work, I took an hour out to call on him. His group is made up of medical men and they have a laboratory in which they are going into the matter of the radionics type of instruments exhaustively, not overlooking the use of the pendulum in diagnosis, or anything that can be looked into from any angle. Dr. Taylor is a charming gentleman, not yet grey, and with as fine and flexible and open a mind as it has been my pleasure to encounter in many a long day. In a brief hour we covered our HRA work very satisfactorily and I was able to get across to him our findings and what we are trying to do. He knew SSBM and is now going into SSAW. I anticipate some very fine and solid results to come from the research being done under his direction. In England there seems to be little of the general prejudice that in America sets the men of the different schools of healing blindly against all not of their own particular school and set of convictions.


THE “LADY PREACHER” WHO HEALS, and who was mentioned in a recent Bulletin, has caused considerable interest and comment. The first HRA to report on her told of some of her wonderful healing successes, and mentioned the significant (to us) fact that there was great heat felt when healing took place rapidly. One letter came asking the name and address of this healer and saying, “I hope it isn’t Kathryn Kuhlman.” I take it from this, as this was the very lady, that the writer had already come to know something about her, or had even tested her healing ability without being satisfied. I asked for details on his experience, and as yet have had no reply. On the other hand, one of the Nashville HRAs asked for all the information I could give and, while on vacation in the Philadelphia neighborhood must have located Miss Kuhlman, for today there came a large six-page folder given over to pictures of the healer and her patients – all against a background of vast crowds in great halls where she had held her revival and healing meetings. In due time I imagine we will have more information. I’d like to send her a copy of the new book, and will as soon as I can get around to writing a letter to go with it.


President Ike is also scheduled to get one of the new books. He is reported by the papers to be much interested in prayer and in morning prayer groups. By some long chance he might see the book, read a bit in it, and get some help from it. I would send a copy to the Holy Father at Rome, but there was a complete silence following the sending of a copy of SSBM five years ago, so I shall restrain myself this time.


SPEAKING OF THE NEW BOOK, I must apologize for not getting off copies when you have ordered them, right on the dot. I have been happily surprised by the warm response to the announcement that the book was available, and although I have three times rushed orders for more books to the printer in the south, I have in each instance underestimated the number I should need. Now, however, I have ordered enough to last six months – or so I figure it – and expect the new shipment to arrive at any moment. Also, thanks to the great kindness of HRA Wing Anderson, of Kosmon Industries, publisher ofSSBM, and HRA Gordon Collier, who had a reprint made of SSBM with a notice in the back telling of late findings covering Huna, some inquiries have come in from strangers, and a few have ordered the new book and some have even joined the HRA for this last lap and the very important tests we have just begun to run. Of this few, there are some excellent students who should have been with us from the start but who did not know of us. Book stores are also being supplied, and the book will soon be listed in the “Books in Print” publication which tells dealers what is available and where to get anything that is in print. I also have supplied one library – with considerable pleasure – and hope to supply many as the book gets to circulating. My good friends and na Aumakua are equally kind in helping me along with the book publication venture.


THIS BULLETIN WILL BE A LITTLE LATER THAN USUAL, and my replies to your many much appreciated letters may be considerably delayed, what with so many signatures to process for the tests, the ad letters to get printed, the books to be autographed and sent, and so on and so forth.  MFL


Biometer Readings &

The Growth-Development Tests

May 15, 1953


THE BIOMETER READINGS AND THE GROWTH-DEVELOPMENT TESTS project has by now gotten quite out of hand. Enthusiastic HRAs continue to send in signatures even when I have said the files were closed for first test sets, and others write that they will send some in, old and new, “as soon as they get around to it.” It is evident that many of the HRAs only glance at the Bulletins and have only the slightest idea what I have tried so hard to get across.


THE SITUATION HERE AT THE STUDY IS HECTIC. It takes some time to make a reading, especially if several signatures and pictures are sent by one person, or if they have helpfully included the signatures of all the family with the request that they be read and explained.


TO MEET THIS SITUATION and to do what I can to keep all the HRAs happy up to the last Bulletin which will come out with the compliments of Cigbo, using up odds and ends of such colored paper as may be on hand, as of July 1st instead of the planned closing down as of June 1st (as formerly planned, the end of Cigbo’s announced “fishkul year,”). To meet the situation, I am going to begin giving readings under identifying initials in this Bulletin and when the second set of signatures are sent by those who have made the intensive effort to grow-develop, not later than June 15th, I will run a check and if no difference is to be seen, no further report will be made on the growth-less signatures.


NEW “AURA BIOMETERS” ARE NOW AVAILABLE for those who wish to buy one. If you want one, go to a bank and buy a bank draft, or to your post office and buy an international money order for $17, made out payable to ARCHER’S COURT RESEARCH GROUP, (NOT to me!) Archer’s Court, Hastings, England. And send it to THEM, NOT ME. They will mail you a Biometer of their make, together with a small mimeo book telling about it and how to use it, also giving you their special scale for readings (NOT like the ones I am using which were worked out by Dr. Brunler, but O.K. if you establish your “convention” to fit the new reading scale on which this instrument is based.)


The “Aura Biometer” will be packed and mailed post paid. It will arrive in time at customs, and you will be notified how much customs dues to forward to the customs department nearest you (amount not yet known). You will forward the dues, and then the package will be sent on to you. If you can’t use it or wish to correspond about it, write to the makers, NOT to me! I haven’t seen this instrument and know little about it. I cannot be held responsible for it in any way. I repeat: DO NOT send to me for the instrument. If you get one, DO NOT ask me to write endless letters about it or its use. Too busy.


THE READINGS I GIVE MAY BE WRONG. Several of the HRAs have challenged the accuracy of my readings, and I will be first to admit that they may be entirely wrong. The taking of such readings is a tricky business at best and I assume no responsibility whatever for the results I get when I try to oblige by making one. If you do not like my reading, discard it at once. Or if you want someone else to make a reading, I can tell you where, for $25 cash in advance, take or leave the results, you may be able to get other readings. More than this, if you do not believe there is “anything to it” when it comes to Biometers, please do not write to argue the matter with me as some are inclined to do.


Nothing I say about Biometric readings, Huna, or Ted’s Old Man is to be taken as gospel. In all my writings I have tried to stress the fact that this is just my thought on this or that, and that one can take it or leave it, but that I reserve the right to believe as I wish. It is not enough to do as some HRAs have done, write to say, “I don’t believe that. How can you prove it to me?” My retort is that unless the writer has gone over the same ground that I have, as in getting a Biometer and spending months to learn to use it, we have no common ground for discussion. I hold no brief for anything. You are NOT asked to take my word for anything. With that off my heavily weighted chest, I can go on with what I have to say regarding the present readings from signatures and old photos.


IN BULLETIN NO 88 (Please do not write to ask me which one), I used two pages to illustrate and discuss the Biometric patterns made by the pendulum over the plate. I told the general significance of the swings as I believe them to be after listening carefully to Dr. Brunler and after making my own tests and many experiments with an adaptation of the Bovis Biometer. The readings given hereafter are based on explanations given on pages 1 and 2 of Bulletin 88 (if you do not have this Bulletin and want these pages, send in for them, enclosing a stamped and self addressed envelope. If you want the entire Bulletin, send 6¢ for postage and a gift for Cigbo to cover the expense of making up, assembling and sending it. It costs only 2¢ to send Bulletins in bulk, but 6¢ to send them one at a time as they have to go first class, NOT as printed matter because mimeo stuff is ruled out by printers in the post office “powers behind the throne.” To England the cost is 10¢ postage for slow mail and 60¢ by air. Air to Australia and South Africa is $1 on a single Bulletin. If you live in foreign parts, it is not enough to write, “sorry to ask this and not send postage, but we can’t send out any money.” This is not good enough. You can get postal reply coupons to send with your request. (Yes, I am cross and mercenary after being imposed upon by too many too long.) (No, I do not forget the vast majority of the HRAs who NEVER impose on me, but who lean over backward to save me time, expense and trouble – and to help me in every possible way.)


THE SYMBOLS USED IN INDICATING A BIOMETRIC READING are, roughly, as follows: For the “will” or Auhane reading, a straight up and down, if trained, powerful and in perfect control of the Aunihipili. If it is clockwise leaning away from the perpendicular, it is still good and constructive but imperfect to the degree that it leans. If it leans to the left of perpendicular, counter clockwise, it may indicate a destructive inclination or one that is inclined to be hurtful in some way. Often the “will” pattern is made up of a combination of swings, showing that the one read may have conflicting urges – or call them what you will. My suspicion is that some who are mediumistic show a different pattern when being influenced or worked through by spirits, be they good or bad. Dr. Brunler found that over gold or money or the signature on a check, the pattern would invariably be that of a “V,” so we see that things other than the will or the inclinations of the Auhane may show up in any biometric reading I may give. Another cause of wrong readings is the “rubbing off” of the radiations from one signature, photo or material thing onto another – “reminence,” this is called, and it may cause inaccuracy. Below are the three typical “will” pattern symbols:


It must be remembered that in making a reading from a photograph or old inked signature, when the one to be read is dead, the reading may begin with a cc or counterclockwise swing that indicates the condition of being dead. This will die away and the reading go ahead as if the person were still in the flesh.


In the case of the mentally ill, as in the case of Gregg, for whom we have been working steadily in the TMHG for recovery in the present month of May, I often get no reaction from a lock of his hair which is used instead of a signature. From this I take it that vitality is low or consciousness not radiating. When I do get a reaction that will give a reading, it entirely lacks the “will” swing, giving only what seems to be a reading for the Aunihipili resident in the body. This is a weak counterclockwise swing and may come from an obsessing Aunihipili in the body. The lack of the “will” swing has made me think that he, the real Gregg, is not in the body at all. For this reason I am changing my appeal to na Aumakua to bring him back and to help him regain possession of the body and control of the Aunihipili (his, of course) in the body. (It might be that this Aunihipili has a cc reading and has been in conflict with a good or clockwise reading Aunihipili which it has driven from the body.) Without the “will” or middle mana control and guidance of the Auhane, the Aunihipili is illogical and gives all the characteristic symptoms of mental illness. For this Aunihipili the brain radiation reading is 208, which is better than the reading for the feeble minded girl studied by Dr. Brunler, who stood at 180. It may be that a spirit pair, low and middle, of very low brain radiation reading, and in very poor control of the stolen body – a body which may have been deserted for some reason by the real Gregg.


Dr. Wickland, famous for his recognition of the fact of obsession, used to ask spirit friends to bring back the real owner of a body to have it at hand to take over when he had driven out the obsessing spirit or spirits with static electricity and had caused them to enter the body of a waiting medium. In the body of the medium they could be argued with, told of their retarded state and often turned over to the care of good spirits to take them away and care for and teach them.


Gregg’s reading can be given as: No will. Small, weak cc circle. B.R. 208 degrees. The circle is irregular and has a continual changing motion of the axis, indicating no stability of purpose at this time, as the No. 6 circle illustration on the previous page.

ANOTHER EXAMPLE of an interesting reading is that of a man, recently passed over. From a series of photos reproduced in the papers of the man at various periods in his life, it was seen that he changed not at all from first to last. His reading was cc at first for death, then a strong and perfect “will” reading, with no circling personality pattern at all, even the slightest. Here was, we can only assume, a man of unbending will and unfaltering purpose who was in complete control as an Auhane over his Aunihipili, and who refused to allow play to his emotional Aunihipili in any impulse for good or had action while driving always for his goal with all the strength of his will. He was utterly cold and calculating where his main purpose was concerned, and it would seem that he did what he thought to be necessary without a thought of being good or bad, as a man – an individual. He may have considered himself the embodiment of a great cause or of a race and beyond good and bad.


This was the late Joseph Stalin. His brain radiation reading was 285 degrees, which is astonishingly low for a leader such as he turned out to be. (Dr. Brunler often said that men high in political life averaged usually so low as to be fightening to thoughtful people.) For one of 285, to think out a system like that of Russian Communism would have been impossible because one begins to grasp abstractions only when at least up to 330 degrees. The conclusion is that he must have borrowed communistic ideas. Looking for the source, we find his early friend and teacher, Lenin, whose will pattern was slightly clockwise leaning (only about two degrees off “perfect”) and who, just like Stalin, had no circling pattern.


Here were two very similar minds, but Lenin had a brain radiation reading of 378 degrees, which made him investigative and politically inventive. He worked out the plan for communistic progress and set the goals, evidently preaching the doctrine that the end was to be gained at any cost. That Stalin accepted the plan as finished and perfect, and that he never allowed it to be changed if he could help it, and was not able to see for himself how to better it, is evident from what he did. He had the will to control men or remove them, and this he was able to do.


During his life and his time in power, there was no chance for change in the over-all policy or aims of Red Russia or those in her control. The new top man, Georgi M, Malenkov, however, has a very different pattern. He is clockwise leaning at about 45 degrees, which made him able to understand Stalin and match his own will to that of the older man. He is flexible of will and mind to a marked degree, and able to take orders. His circle pattern is strong, but counter clockwise, and this has made him love to tear down things not to his liking when he could. He has been active in the past, so we read, in hunting out defects in industrial plans and reforming men and things in a spectacular way, even if more or less destructively. He may not see how to build something better, but he can clean up bad spots in what is already there in the Red industries and the like. He will probably not hesitate to use the ax on anyone who gets in his way and will be out for himself for the most part. His brain reading is 316, which is decidedly higher than Stalin’s and his approach will be that of a good foreman mechanic who likes to get the machinery working smoothly. His will pattern will make him easily influenced by those around him and by general circumstances, so we may see a continual string of small changes while he remains in the saddle.


This trend to change is emphasized by the fact that three of the four deputies under him have similar will patterns, with only the fourth minister, Kaganovich, having the “set” will like Stalin, and the inclination to keep right on as he has been taught to do and plan in the past with the Red aims. (He is cc in circle pattern and 280 in B.R.)


Minister of Internal Affairs, Beria, has the same B.R. as Malenkov and the same “will” pattern, so they should make a fair team. Beria has a very weak cc circle, and will tend to let things stand rather than tear them apart. His pattern reading is almost duplicated by Minister of Foreign Affairs, Molotov, but this gentleman has a B.R. of 269 and will probably not try to improve on communistic theories or the present Red way of doing things. He will look to others for his direction. Minister of War, Bulganin, has a “will” pattern varying from cc to perfect to c, showing much drive but little stability of aim or purpose. He is cc in circle, weak, and 293 in B.R. He will play along with the others in his own impulsive and changeable way.




Readings from signatures now in will be given with notes or comments on the following pages. I will use initials and also the initials of the STATE to identify each reading. For example, take myself:

MFL C(for California): Will: c leaning at 85 degrees. Circle a little flattened but strong, denoting a flexible will and good general intentions. B.R. 382 degrees, (on the lower fringe of the “professor class,” as read and rated by Dr. Brunler.)

In reading from the signatures, the readings taken from signatures written while at prayer will be indicated by, Prayer:

S.K. E. Chi. Ind. Will: a leaning. Circle: c small as No. 5. B.R. 366. Daughter Elaine, will: c leaning. Circle: c, small but well rounded. B.R. 263. Wife: Will: weak but perfect. Circle cl well rounded, small. B.R. 379.

M.L.H. Okla, Will: c slight leaning 80 deg. Circle small and weak and cc. B.R. 378. Prayer: Will: perfect. Circle clockwiseand round. B.R. same. Color photo with child, same pattern as first given, but B.R. 385. Photos often read higher than sigs.

C.J. Fla. Will c leaning. Circle c narrowed strong. B.R. 365. Prayer 370. Wife: Will: perfect. Circle very small and weak but c, about same as photo of 1949 but will pattern more perfect. B.R from 1949 photo 320. From 1953 signature 317. C.J. B.R changed from 1942 photo up 11 degrees (Much recent Dianetics.)H.J. S.D. Mich. Early photo Will: c leaning 85 degrees, Circle as No. 6 and 0. B.R. 373. Pres sigs show strange reversal in the reading, the circle pattern registering first as strong, round, c and will c leaning 85 deg. B.R. 370. Prayer: Circle doubled in size, c and round, will same. Brain radiation up to 379. (This HRA gets excellent healing results.)

H.B. D.E. Ill. Will: c lean 63 degrees with medium circles c and like No. 6 B.R. 387. (These while in prayer.) Reg. Sig.: Will: perfect central swing with short leg swing on either side. Circle co smaller, irregular. B.R. 383.

M.E.L. O. Wis: Will: c leaning 60 deg. Circle: Strong and well rounded on one sig, slightly flattened on the other. B.R. 383.

C.T.H. Conn. Will: strong c leaning with short cc leaning leg. Circle as No. 5 med. strong c. B.R. 379. Same both cds.

J.A.H. Minn. Will: (From letter sig.) perfect. Circle: med strong and c. B.R. 373.

N.C. T. Ohio, Old photo: Will: small and c leaning. Circle: c and large and thin with axis at 65 degrees. B.R. 385? Modern sigs: Will: strong, c leaning 70 deg. Circle: Irregular, large and fairly strong clockwise followed by small, weak counterclockwise. Inner conflict? Br. 273 one sig and 269 the other. Strange case of irregularities in reading. May correspond to known physical difficulties.

A. H. San D. Calif. Will: c leaning 60 deg. Strong circle, well rounded out and clockwise. B.R. one sig 380, one 382. One may reflect prayer influence. Color photo same reading with 380.

J.F.F. Fla. Full report sent personally on this interesting set of readings. In 1950, before taking up Dianetics, the will was c leaning about 45 degrees. Circle small, c, and flattened a bit like No. 6 with two changes of axis. B.R, 385. March sig., after much Dianetics, will: perfect center swing with small leg swings first c and then cc. Circle confused and would reverse the direction from c to cc, suggesting inner change or conflict or some uncertainty. B.R. 385. In prayer: Will perfect (no side legs), Circle medium size, perfect and clockwise. Brain radiation down to 381, surprisingly enough. One may ask whether in prayer there was some small surrender of Auhane B.R. standing… or what?

Mrs. E.L.A. V. Cal. Will: “V” pattern with the left or cc leaning leg shorter than the c leaning one on both card sigs. Circle as No. 6., indicating uncertainty in that direction on both sigs. B.R. 366. Photo gave same readings.

R.G. G. Colo. Will: strong c leaning about 8o deg. No circle at all registered. B.R. 334. Prayer: Will pattern same, very small jerking pendulum reactions cc. B.R. down to 317. Spirit influence in your life? Many psychics at 330 to 350 B.R. range.

E.H. L.A. Calif. Will: c leaning at 70 deg. Circle: cc as No. 5. Br. 271. Second cd same will and circle plus will swing added to swing side to side on 0 degree base line and B.R. up to 501. Mistaken reading? Unusual person?

W.M. L.N. T. Will: c leaning. Circle small, weak irregular and cc. B.R. 293. on one sig and 296 on other. This reading seems far too low and imperfect for you. (Very successful business man.)

L.Y.A. 29 C. 1938 photo: Will perfect, very strong. No circle. B.R. 364. Modern sig. same will pattern, still no circle. B.R. 365. In prayer, will swing still same but weaker. Circles show as repeated small cc and weak. Will pattern then repeats on 0 base line swinging sidewise. B.R. 363. May touch off old hurts and complexes in act of prayerGive your Aunihipili a chance to play a part in your life and so develop your circle pattern.

M.H.N. NJ Photo several years back: Will c leaning. Circle small but perfectly rounded. B.R. 340. Modern signature. Will same, also circle, but B.R. 344. Prayer: Same will pattern but bit stronger. Circle changes to irregular and cc. May touch off old hurts or reactivate complexes in prayer. B.R. drops to 302.

A.G.M. Ch. I. Will c leaning 63 degrees. Circle unusually strong and well rounded. B.R. 367. Prayer: Will swing same but only half as strong. Circle almost twice as strong and large, indicating a probable great prayer-desire to do good, and to lay aside personal will for that of Aumakua Father. BR 363. This is interesting comparison. Why does B.R. drop in prayer? This drop has been unexpected. Why not go up instead?

L.B. N.Y. Will: c leaning 70 deg. Circle strong, large and round, c. B.R. 383. Prayer: Will same but much weaker swing. Circle c and almost double in size, B.R. remains at 383. This is more what I would expect of the pattern change in prayer, but I still wonder why the B.R. can’t rise high as one contacts the Aumakua.

F.A.D. D. NC. Will: c leaning far over about 30 degrees. Circle clockwise and large, tall and thin, repeating with circle small, rounder and still clockwise. Same with photo taken year back, but on it the will pattern stands straighter about 45 degrees. Suggest you get a more definite goal to work toward and hammer out a future more to your liking and better fitted to your fine B.R. of 385or 389. You may be scattering creative drives.

Mrs. O.O.S. I. Signature of 1915: Will very strong and c leaning slightly at about 85 degrees. Small but perfect circle. B.R. 381. Modern photo year 1949: Will: weaker and more leaning, not more than 60 degrees. Circle small and perfect, but pendulum reacts in jerks and reverses circle to cc. Inner agitation or uncertainty at time? Modern 1953 signature. Will: strong and c leaning at 80 degrees. Circle: no circle reaction for some reason or other. B.R. up to 382, however. These readings show that every year we may change a little in some way or other.

SID N. Cit. C. Photo of 1950 and signature of 1953. Same reading. Will: c leaning about 60 deg. small, weak cc circle, may be caused by frustration over physical condition. B.R. 262.

T.E.L.S. N. SC. Will: very strong c leaning at 60 deg. No circle. B.R. 340. Second card (not indicated which was with prayer, if either one, but difference noted in reading): Will not so strong, same c leaning. Circle, small, weak and well rounded. B.R. 3144.

C.B.D. SVC Signature of 1940: Will strong and perfect. Circle large, perfect and c. However, reading repeats itself over sig giving low, long, very flattened c circle, flatter than No. 5, with will change to cc leaning 60 deg. B.R. 387. This reading hints at presence of a secondary personality or eating companion, as of that period. The later signature, of 1949, shows Will: c leaning 60 deg. Circle medium size not as flattened as in reading above, but this time cc. B.R. down to 369. No longer the duplication of swings in the reading as in above. The 1953 signature: Will: Strong and perfect. No circle. B.R. 370. Strange history of events, some almost tragic, behind this set of tests. Wife. Older signature: Will: “V’ with strong center swing, indicating drive in mixed directions. Circle small cc. B.R. 285. Signature of 1953: Will: c leaning at 78, strong and steady. No legs at sides. Circle still small cc. BR up to 304. Here is a most surprising B.R. growth if reading is accurate.

W.P. S.W. Will: c leaning, strong. Circle medium c and well rounded. B.R. 382. (This reading fits this HRA well.) Prayer reading: Will: doubled in strength, circle remains same, but B.R. dropped to 278. (Taking the Frederic Marion course. Will be interesting to note changes when final signatures are sent in.) (Several HRAs are taking the course, and so more checks can later be run.)

L.I. B.O. Color Photo and signature the same. Will c leaning at 60 degrees. Circle c medium and well rounded. B.R. 363. A second signature showed a similar will, but the circle changed as in No. 6 and the B.R. was 365. Some variables of influence in your life now?

L.L.C. Fla. Will: perfect. Circle: strong c and round. B.R. 326. On prayer signature: Pattern reverses reading on biometer with very fine large c and strong circle coming first, then a much smaller will swing, but still perfect. B.R. still 326. The old signature of L.T.F. of 1924 reads: Will: mixed swings with c leaning at 30 degrees strongest, but with smaller leg at the perfect 90 degree and small leg cc at 60 degrees. Circle is large and strong but flattened. B.R. 327.

G.K.J. Ma Pa. Will: c leaning about 70 degrees, strong. Circle: c but slightly mixed as in No.6. Mixed drives, perhaps. The Prayer signature: Will: c leaning but less strong. Circle: very large, strong and perfectly round. Showing a very fine centralizing of the will-to-good in prayer and reflecting the long training of this HRA in many branches of occultism. The B.R. remains the same at 363.

J.M.R. LA C. Will: c leaning, 80 degrees, strong. Circle: large, well rounded and strong. B.R. 318. Prayer: Will: same but much weaker. Circle: same but much smaller. B.R. down to 312. Something wrong with this prayer method?

W.H.C. C.I. Will: c leaning at about 70 degrees. Circle: medium size and not quite rounded out, clockwise. B.R. 341.

G.M.K. SO NJ 1933 signature: Will: perfect but not too strong a swing. No circle at all. B.R. 327. Signature of 1953. Will: Perfect and much stronger. Circle: small, weak and cc. B.R. 327. Prayer card not indicated. A second card repeats the last reading but with no circle at all. Room for circle growth?

Mrs. A.H.M. A.G. Will: strong, c leaning 75 degrees. Circle: c and fairly strong and well rounded. B.R. 368. Prayer: Will: same. Circle: becomes variable like No. 6, but remains clockwise even if mixed in direction of axis. B.R. drops to 326. Suggests mediumistic effect in prayer and spirit contacts. Path to Aumakua may not be open and clear of obstacles. Old hurts may be recalled by Aunihipili in times of prayer.

A.M. GC. Regular signature: Will: c leaning 75 degrees, medium strong. Circle like No. 6. clockwise. Prayer: Will becomes perfect and very strong. Circle does not register at all. B.R. up from normal of 362 to 365 (and on one reading, of 379.) Much experience in prayer here, but circle pattern might be better?

LIST TO BE CONTINUED IN BULLETIN 102 when more readings are made on signatures of March turn-in.

HUNA DIRECTORY:One new name. 103. Mr. Max Schopfer, 217 Stanley Ave., Mamaroneck, N.Y. Newish HRA. Would like to hear from others, especially those near him.


Bad Biometer Readings, Eidetics &

E-Therapy, The Secret Science At Work

June 1, 1953



A DIFFERENT BIOMETRIC READING ON THE LATE JOSEPH STALIN was made by the late Dr. Oscar Brunler I was informed by Dr. Grace Brunler, who is here in Hollywood lecturing, teaching the use of the Brunler-Bovis Biometer, and carrying forward work begun by her husband with her very able assistance. Dr. Grace, was very kind in correcting me and in explaining that I could not possibly have made the correct readings because I had not been fully and properly trained and because I do not have access to a Brunler-Bovis Biometer. The correct reading, she told me, was 520 degrees Biometric with the will pattern perfect and the circle pattern large, strong and complete counterclockwise.


Reading from a newspaper picture reproduction was also next to impossible, she further explained. That our experiment in the growth development test is quite useless because of the inaccuracy of my Biometric readings with my “Long Bovis Biometer” adaptation, is her opinion. She suspects me of measuring anything other than the real brain radiations from the signatures, pointing out the fact that an egg will give a reading of 240 degrees, but that this is for the vital strength of the egg rather than its brain radiation. (The average human has a brain radiation reading, according to Dr. Oscar’s findings, of about 250 degrees.)


She corrects me on my statement that a signature on a check always gives the “V” swing of gold, and tells me such signatures give readings just as correctly as if they were written on a plain sheet of paper. This places us and the experiment in the unhappy position of being frowned upon by our greatest living authority on the use of the Brunler-Bovis Biometer in conjunction with the “convention” set up by Dr. Oscar and said to be an absolutely correct measurement of the wave lengths and radiation effects picked up from the individual, the signature, or any object or thing.


IN A FEW TESTS FOR PROGRESS ALREADY MADE when the intensive growth efforts were well under way, I have had the pleasure to see a counterclockwise circle reading turn first to a very small and weak clockwise, and a few days later, to a nice rounded and fairly strong clockwise circle. In this case the HRA in question was told of the first reading and came to see at once that her attitude had been a little on the hurtful side. She had strenuously swung over to the helpful side, been delighted to see what it did almost at once for her relations with family and friends, and had decided that she had been off on the wrong foot, so to speak, for some years.


Some other HRAs have been read at the halfway point and have shown reading changes, even if less marked. As I explained in an earlier discussion of the subject, I have found what seemed to me to be clearly different readings when testing signatures and pictures dating back a number of years. The Brain Radiations (as I took them to be) seldom showed much difference from period to period. After some consideration of the situation, I have decided that I must be measuring something, whether correctly or incorrectly, so I make the following suggestion.


IF YOU WILL BEAR WITH ME A LITTLE LONGER and try to be good eggs to the best of your several abilities, I will do likewise, and we will simply say that, in our entirely wrong way, with the wrong instruments and wrong results, we will compare the mistaken readings of the preliminary signatures with the similarly mistaken readings which will be made of the final signatures sent in after the intensive growth effort period. How’s that? It is not particularly necessary that we have the correct readings just as long as I make the same degree of error each time I take a reading, or what I elect to believe is a reading. What we are after is the information which may show that one can grow by making a correct effort.


ONE NICE THING in all this upset is that if Stalin was 520 instead of 285, as I read him, all of us should be entitled to raise my reading on ourselves by the same ratio of 285 to 520. That would get most of us out of the egg class if nothing more, which should be some satisfaction.


While on the subject, I should also mention the fact that my reading for one of the HRAs, made from his signature, does not match the reading made by a local doctor who was taught by Dr. Oscar Brunler to make a biometer-type reading with her radionics instrument, the dials being set for the degree numbers first for the hundreds, then the tens and then the digits, the rubbing plate being manipulated for each in turn to find the right dial setting. I must again admit that I hold no brief for my accuracy as compared to that of others – my point being that perhaps I make the same amount of mistake each time I read, and so provide at least a basis of comparison.


SPECIAL NOTICE: If I have given you a report by letter on your preliminary reading, it will not be given in the Bulletin. Those of you who have really been making a conscientious effort to grow through daily effort and exercises of your own selection, are requested to send in another signature on a post card, as before, for the ordinary reading, and IF you have been working to increase your spiritual power in prayer and meditation, write a second signature while in prayer or meditation and mark it “prayer.” I will test both, and if there is a difference between thee readings and the preliminary ones, I will let you know, either in the Bulletin or by letter. REMEMBER that these final reports are to be made in the special Bulletin to be dated July 1st – which is the final HRA Bulletin until/unless we arrange for some continuing form of communication.


Good friend of HRA, Frederick Marion, has been using his intuitional powers to study the matter of the closing down of the HRA work as a finished research effort and writes to say that he is strongly impressed that we have an organization which is too valuable to be lost, and that he believes contact will be maintained through something – perhaps a quarterly Bulletin. This should be something that I could manage, even with my time given over largely to the work of getting the book project pushed through successfully, and perhaps other books written and readied for sale. A number of the HRAs have written anxiously to ask that the TMHG work continue, Bulletin or no Bulletin. My problem is to find time for everything.  If we all lived in the same city, we could have a fine organization, divide up the work, especially of letter writing and braiding the cord, and go on happily from there. May I repeat that the TMHG is now on Daylight Savings time and comes one hour earlier than before. Same time for those also on D.S. Time. Hour earlier if not.




M. Macg. Austr. Will: pattern irregular circle c and good. B.R. 324. Your perfect will shows lack of definite long-term or planned goals for work and progress. Prayer signature shows strange pattern. Perfect will but counterclockwise pattern of strong circle, B.R. up to 418. Do you ask only for yourself? Or has life slapped you down so that your faith is negative?

T. J. M. Min. Reading from photo and signature of pilot’s cd. of 1929 shows c. leaning, will about 80, with short leg to c.c. side to give imperfect “V.” Circle not strong or regular in formation. B.R. 364. Mar. 6/53 sig will better, no c.c. leg. Circle pattern like No. 6 seems to indicate confusion of present aims but c. so efforts are all for good. Prayer: Will same but stronger. Circle perfect, large and very strong. B.R. up to 395.

Dr. A.J.P. Will: c. leaning at 82 degrees, circle round, strong-medium. B.R. 386. Prayer: Will perfect. Circle large, strong, perfect. B.R. up to 560. Indicates source of your excellent natural healing powers when the “Light” is sensed by your patients.

G.A.S. C. Mich. Will: c. leaning 87 deg. nearly perfect. Circle small, weak and irregular. B.R. 389. Prayer (made on depressed day) gives no reading at all from signature for some reason. With your strong will drive, much frustration may be holding you back from full expression of your “good.” Try little “goods.”

J.B. SJ, C. Reading reflects outside influence but growing will to resist. Build determination and act on your own. Reject fear. B.R. 356. Plan a good deed. Do it despite obstacles. Grow thus.

G.B. Pasa. Cal. Will: c leaning 85 to perfect on two photos and sig. Circle c. and well rounded, medium strength. B.R. 382 and 384.

G.A.S. (Additional reading set) Will: c.l. 88 deg. circle slight and c.c. B.R. 386. Prayer: Will perfect. Circle med. strong c.c.. B.R. 402. Suspect something blocking path to Aumakua a bit. As this prayer reading made while praying for G.B. may indicate contact with negative condition, however, as his reading is c.c.

P.M.G. P. Ore. Reg sig Will c. 1. 70 deg. Circle c and well rounded med. strong. B.R. 363. Prayer: will perfect, circle much stronger and rounded c. B.R. dropped 3 points to 361. Third sig. sent: will c.l. 80 deg. Circle c. changing from true med round to flattened horizontally. B.R. 361. Different prayer methods used for these two signatures perhaps.

J.H.L. McKR. Will perfect on one sig, small leg off to the c.c. or left on other. Circle small and weak on both. B.R. 369, both.

M.C.H. C.Cal. Will c.l. 85 deg. Circle c. med. but irregular shape and needs rounding out. B.R. 384. One sig B.R. 385, will better and circle much improved but flattened first one direction, then the other. Seems a bit of uncertainty in how best to Serve now.

R.C.E. Minn. 1942 photo: will near perfect but no circle. 361 deg B.R. Present sig. (photos seem to read a bit higher usually) will perfect and circle small but round and cl on both cds. B.R. 371 and 368 for some unguessed reason. Prayer: Will perfect but swing only 1/4 strength. Circle very large and strong c. and changing from perfect round to horizontal flattened and back. B.R. 378. Sig of 1942 Perfect will, circle med.c. B.R. 363, as against reading of 371 from photo of same year.

S. H. Nev. C. Will c. slanting about 70 deg. short leg on c.c. side Circle very small c.c. variable and repeats in jerks. B.R. 302. Prayer: Will c.1. 78 deg. No circle. B.R. 305. Up from B.R. 260 reading on 1950 sig and photo.

S.G. Mac MP. Cd. 1. Will c.l. 85 deg. Circle med. c.c. variable axis. Cd. 2. Will c.l. 75 deg. very strong. Circle large, strong, well rounded and c. Br. Cd. 1 was 370. Cd. 2 388.

E. B. S. Wash. Will perfect. Circle small, weak c. B.R. 365. No. 2. Will c.l. 45 deg, no circle. B.R. up to 391. Cd. 3. tried charge with high mana – almost no reading. Must have failed to stay.

Mrs. T.H. W. L.Cal. Old pencil sig. Will c.l. 80 deg. Circle small c.c. B.R. 378. Photo 1946. Will perfect. Circle c. med. B.R. 378. Modern sig. Perfect will and stronger. Circle c. med. still. B.R. 378.

A.F.L. SF. Will c.l. 80 deg. Circle c as No.6 on chart. Confused. B.R. 425. Cd. 2. Prayer. Will perfect. Circle c but small B.R. 435. Mid-period sig. set showed change to: Will strong but c.1 78 deg. Circle large, strong c. greatly bettered. B.R. 425.

L. Loic. L.A. 1925 sig. Will cc leaning. Circle c.c. irregular. B.R. 295. Modern sig Will improved to be c.l. 85 deg. No circle. B.R. up to 306. Another card showed small c circle but irreg. Prayer card gives no reaction for some reason.

M.F. LA. Signature of 1921. Will c.l. 70 deg. Circle small, round c. B.R. 333 deg. Modern sig. Will c.1. 80 deg. Circle larger and c. B.R. 339. Prayer: Will perfect. No circle. B.R. 360.

H.D.C. YV, C. Will c.l. 80 deg. strong. Circle lg. strong round. B.R. 371 on one card and 372 on other. Good all around growth.

G.A.S. later sig. set. Prayer for G.B. Perfect will, no circle. B.R. 392. The counter clockwise circle not present this time. B.R. 387 this reading.

M.P. N. T. Cal. Will 0.1. 70 deg. Circle c. strong and rounded. B.R. 345. Prayer. Will almost perfect. No C. B R rises to 351.

Dr. P.E.K. Photo age 32. Will with leg either side of center: circle med, round c. 19 years later. Photo: Will perfect. No circle. B.R. on both photos 384. Year later, photo, head of T.B. San. Will same. Circle appears c. but weak. B.R. 385. Sigs of 1953. Will perfect, cicle either missing, weak or very small, jerking and uncertain cc. B.R. up to 388. Shows many slight changes in a long life.

G.M. K. SO NJ One modern sig. Will perfect. Circle, large, strong round. B.R. 391. This is a second set of sigs sent Apr. 9 when starting Frederick Marion course. Card did not say “prayer” but the pattern and B.R. count is amazingly better – as will be seen by checking middle of page 9 Bul. 101. B.R. up from reading of 327 in first sig. set.

Dr. L.K. Det. This is interesting as sleep suggestion is used for about 11 minutes nightly for help with growth. Will and circle swings alternate in a strange manner over the Biometer plate when taking the reading. Will perfect, circle c, round, medium strong.

Mrs. E. C. M. Wis. Perfect will pattern and medium large c circle well rounded. B.R. 355 on cue card, 356 the other.

I.P.Y.P.H. Will short leg each side of perfect center:. Small c.c. circle 397 B.R. Other Sig. Perfect will pattern, still small c.c. circle, weak. B.R. 403. Not making most of your talents and creative “good” abilities. 1942 sig. reading had better circle clockwise ana B.R. was 391 or lower then.

A.D. Chi. Ill. Will “V” pattern. Circle clockwise but flattened on c.c. axis. Will changes too easily to conform with others’ opinions. Creative “good” can grow.

R.C. Hono. Will c. 1. 80 deg. Circle c. med. rounded. B.R. 369. Cd. No. 2. Perfect will pattern but no circle. B.R. Same. Need more work to even up and produce circle in prayer?

Mr. A. P. Calif. Will c. 1. 85 deg. No circle pattern. B.R. 355. Prayer cd. same but B.R. 365. You need definite aims ahead.

G.R.P. Calif. Will c.l. 80 deg. Circle med. large, strong and round. B.R. 368.Prayer: Will nearly perfect and circle c. and much larger. B.R. rises to 384. Photo same as ordinary sig. B.R. 369 and circle not so rounded and steady.

NOTE: Any further readings of first test sets of signatures will be reported directly by letter as the list is closed here in the Bulletin.


No. 104. Edwin L. Herman, 2479 Shirley Ave Baltimore, Md. Would like to meet other HRAs or hear from them.

No. 105. Mrs. Louise W. Hanley, 6161 Garfield Ave., Wausau, Wis. A new H.R.A much interested in the work and would like to know other HRAs near her or by letter.

NOTE: H.R.A. Bram Saywell, in Canada tells me he wrote to four on the directory list and not one replied. How come?




Dr. A.J.P, who has again been mentioned in a recent Bulletin: NO, I cannot give out his name and address. I have stated this fact before, but a number of the HRAs seem to think they should be allowed to break the rule. This doctor, as I have pointed out, has so many more patients than he can handle that he simply cannot throw himself open to a flood of letters or new patients. If you happen to be one of those who just must know who he is and where he lives so you can “call” on him if you happen to be around his way, just forget it. It simply can’t be done. If you simply HAVE to go to him for treatment, then write to Dr. A.J.P, and send your letter to me (with a stamp on it, please,) and I will address and forward it. If your case appeals to the good doctor, and if you wish to pay good hard cash for the treatment which he may in the future be able to give you, he may answer your letter eventually.


I am dismayed to learn how many HRAs do not really read the Bulletins. Perhaps they do like I do with my morning paper. I read the largest headlines out of the corner of my left eye. Out of the corner of my right, I glance at the pictures but do not pause to read the captions under most of them. The other day I remarked to Cigbo, “Did you notice the pictures of the new style of dresses being worn now by your aunties?” He hadn’t noticed, so rushed off to look through the paper. He came back soon to remark, “Those are not new style dresses. You were looking at the pictures taken when Auntie Queen Mary was being coronationed.”


H.R.A. L.E. Eeman, of England does not answer MY letters either. So please do not complain to me if yours goes unanswered. If you sent him money for one of his books and, as one HRA complains, can get neither an answer to your letters nor a book, all I know to do is to begin sending cables to him. That might attract his attention. Too bad that answering letters can become such a burden, but it can.


NOTICE TO ALL NEW HRAs. The names of new HRAs do NOT automatically appear in the HUNA DIRECTORY. Only about five out of a hundred wish their names made public, so if YOU want to be listed and to invite calls or letters, you must let me know. Some have found valued friends through this directory.




The selling campaign has been held up week after week because we cannot get our printing, then our envelopes, and then the addresses on such envelopes as we have been able to get hold of. However, one fine day, the last supplier of some very necessary item will come through, and the ball will get to rolling. It is probable that the first very small printing will be gone as soon as the first big mailing is sent out. Then will come the wait of six months more while a second printing is made.


I am beginning to see that my idea of running a business has been out of date for some time. I used to think that when I promised something on a certain date, I was honor bound to deliver. Apparently one uses promises these days only to get the order and a cash deposit. After that one refuses to answer all letters and lets the customer go hang for a few months. If you detect a growing note of frustration and impatience in the Bulletin, you may be correct in laying it to the fact that I have been trying since January 1st to do what, ordinarily, I could have done by that date.


Was it Lincoln who said, “If you want a thing well done, do it yourself?” Sounds more like Franklin. The trouble in these days of the breaking down of common garden varieties of honesty and morals is that one can’t do everything for himself. Take campaign promises as a lovely example. If you happen to want a copy of the new book, THE SECRET SCIENCE AT WORK, better send in your order and the money for it before I stop doing business in the old way – and while I have some books to fill your order. The book is being greatly appreciated by most of the HRAs who have bought one. A letter of yesterday reads, “I have not had time to read the new book yet, but loved having it inscribed to me as an HRA, and it makes a very nice paper weight.”


A stranger who read the book wrote,” and I had almost come to accept the modern philosophy of getting in the first kick, because, as we hear so often, ‘if I don’t, somebody else will.’ Now I live in continual thanksgiving that my feet have at last been placed upon the true path, and I am sure that there will be no turning away. I am familiar with the Bible, and had read and heard the story of the Crucifixion many times, but never experienced the deep horror and grief that engulfed me when I read your description of the cup of bitterness and its meaning. I do not believe that I shall ever again rail against my sorrows. Who am I to fret? Thank you for giving Jesus back to me.” (This thanks, if you are one of the HRAs who approve of our new understanding of the significance of Jesus, is yours as well as mine. Only because of the HRA were the late discoveries of Huna-in-Bible made.)


BOUND SETS OF ALL THE BACK BULLETINS, including the THREE BASIC LESSONS and the TMHG unit, with Bulletins from No. 4 on to the last one, which will be out July 1st, may be had, post paid at a cost of $200 should anyone wish them made up for them to keep or to give as a gift. They make one small volume and four big fat ones. Covers are of heavy cover paper. You can also send in your back Bulletins to be bound. $6, post paid back to you. Pad binding. Open wide and flat. This is Cigbo’s new business. He wishes me to tell you that he may be able to scratch up missing copies of the Bulletin from his files if properly tipped for the service. He also wishes it to be said that he has a new motto to fit his bookbinding business. It is, “Blest be the try that binds.” Edges all neatly trimmed. On the covers Cigbo has “sprinted” in large type, “WORK OF THE HRA.” Back Bulletins may also be ordered in four parts – any of the four by itself. The first part runs to and includes Volume 4, the 2nd from 5 through 9, the 3rd from 10 through 14, and the 4th from 15 through 19 and the three Bulletins which make up a small Vol.20. Figure the separate parts at $5.50 post paid.




(252 Mershon St., Fairhope, Alabama), headed by good friend of Huna, Jim Welgos, has steadily expanded its mimeo book and instruction unit list. This week PART FOUR of the BASIC LESSONS IN NEXOLOGY was sent in for review, together with copies of the earlier releases, SECRETS OF MEMORY and LIVING WITH CHILDREN. Starting with Dianetics, the Eidetic Foundation people broke away to form their own teachings. As I have said before in the Bulletins, this system is based on the Behaviorist concept of the one-self unit of consciousness, with no Subconsoious and no Superconscious. For this reason, the matter of the complex or “engram” (of early Dianetics, but now dropped), has been replaced by slightly different concepts based on the inability of the single self to make itself do as itself wants to do. In Huna we view things from a different angle, but it all boils down to the same problem. (1) How to take a look at yourself and learn what you are doing wrong when you think or react emotionally. (II) How to set to work to correct wrong thinking or wrong reacting to things that stimulate the emotional part of you.


In EIDETICS it is proposed that one go back and recall how ways of thinking and reacting were begun in the first place. The memory is greatly developed, with the goal that of getting even the cells of the body under sufficient control so that they can be made to give back such memories as they have stored. This system seems to work well enough to make for a rapid increase in the numbers of those trying to put it to use. It differs from Hubbard’s new “Scientology” in that one is supposed to perform a slight feat of astral travel, step out of the body, and stand outside while looking back to view the brain. If dark spots are seen, these are substitutes for the early “engram” or complexes, and these can be removed by willing them to become white.


In this respect, Scientology resembles somewhat the “E-Therapy” of HRA A.L. Kitselman, in which one sits down with an experienced friend and they join in asking the “E” or Higher Something of the subject to take over, hunt down any complex, wrong habit of thinking or reacting emotionally, or whatever it is that is causing trouble and which needs to be dealt with – then to remove it. It would seem that all of these enthusiastic teachers are slowly moving closer and closer to Huna, at least as we see Huna now. I predict that eventually they will all add the step in which one gives up the old hurtful ways, makes such amends as are possible for them, directly or in some vicarious atonement, and then, after a searching of the heart to weed out bad thinking and acting, apply to the Aumakua for aid in opening the path. Welgos, Kitselman and Hubbard are, happily, basing their research on daily practical application of their theories. They have not stopped growing and advancing – a very good sign.


THE MAIN POINT in any approach to the psycho-religious field in all these things is WORKABILITY. We live in a more or less mechanical age. If a machine will not work, we change it. This attitude applies to religion, psychoanalysis, Huna, Scientology, Eidetics, E-Therapy and all the related approaches which are the answer to the quest for a complex-clearing and get-prayers-answered mechanism or technique. All of the new methods WORK. Some better than others, and none perfectly as yet. I am in touch with friends and HRAs who are trying out the different methods and all of the new things. They write to me of their tests and of the results which are obtained. I talk to some of them about these tests. There is no longer any question but that something new and more practical has been developed. In our Huna work we are furthest advanced, I feel, in valid theory and blueprint mechanics, but it must be acknowledged that we are furthest behind in application. The fact is that we have not made efforts to apply what we know on a large enough scale to entitle us to make claims. Our TMHG has worked rather well for some and not at all for others. We have still to try out the new foot-washing rite, but this will come in due time.


E-Therapy has worked so well that we can safely say that we can duplicate the results from the duplicate elements in Huna theory. We have every chance of bettering and perfecting this method because we have more and better theories behind us – at least in my opinion, we have.


Spirit help, mediumship and plain psychic or intuitional talent also is being added to the several new working methods. About a year ago the leader of a small group in Michigan borrowed my copy of the E-THERAPY book and she and her group undertook to run tests of its workability. Recently I had a fine letter reporting on the results. They were far beyond first expectation. HRA R.S.M., one of the group has given permission to pass on parts of his report to the rest of the HRAs. I wish I had space to reproduce all of his report, but at least I can give the highlights.




“… a brother who has had considerable emotional disorganization, although a brilliant mind. Around last Christmas, he came here to try E-Therapy. He entered his first session with an open mind, but skeptical. He went into violent ‘posturing,’ accompanied by ‘fire,” an ecstatic feeling in his back and chest, and the covering by this of both areas where he had trouble. He has overcome his defeatist attitude and, though not a ‘clear’ yet, has greatly improved.


“My mother responded to the first treatment also. It expressed itself in uncontrollable laughter. She gets tremendous heat and vibrations. Her high blood pressure is down, her general health is better, and she has overcome a lifetime habit of worrying over everything she can possibly imagine. We get tremendous results in using the ‘Proxy’ method for people (and to help world conditions such as the bringing of peace). (They invite the E or Aumakua to take needed mana at any time to bring about requested results – with increasing success.)”





The book gives the first and only additional light to be thrown on the inner teachings of the prophets of the Old Testament or of Jesus in the New Testament since the time of the writing of the Gospels about nineteen centuries ago.


To show the way the ancient “SECRET” of na kahuna was hidden in words drawn from their “sacred language” (which later became the common language in Polynesia) it must first be pointed out that initiate na kahuna such as Isaiah and Jesus, understood and taught by using this language and its word symbols. These words, however, when translated into other languages, such as Hebrew or Greek (or later, English, etc.) conveyed the symbols (such as “water” for the all important vital force or mana) but for many Huna words there was no counterpart in other languages and, for this reason, direct translation caused the meaning to be greatly changed or entirely lost. For instance, from Genesis on we find the word “bless” used. The Hebrew word bawrak, used for “to kneel.” The roots of this word signify the kneeling before an alter to sprinkle blood on something to bless or sanctify it. The Greek word iseulogeo meaning, “to praise, to invoke a benediction or ask for good.” The original Huna word wasmaikai, and in its roots lie the secrets.


The word mai`kai comes from the Hawaiian. In other Polynesian dialects we find the inclusion of a “k” which has been dropped from the Hawaiian pronunciation, so we can be sure of the roots ma`ki and kai. Here are the meanings taken from the dictionaries:


Ma: “Something accompanying or going together with something else.” In this case the “something else” is the set of thought-forms which embody the prayer which is being made. The flow of vital force or mana projected along the “silver cord” (aka cord) to the Aumakua, carries with it the “accompanying” set of thought-forms.


ki: (the second root) is a word with several meanings, (1) “to, unto” (this tells us that the mana and the accompanying prayer are to be sent to the Aumakua and (2) “to squirt water.” This is the very picturesque symbol of sending mana, symbolized by water, upward to the Aumakua. It is a forced squirting or fountaining because the mana must be accumulated as an extra charge by the one who makes ready to “bless” or bring about a good state or condition through prayer. Once the surcharge of mana is accumulated, it is sent with force to the Aumakua – the force being that of a willed command to the Aunihipili to perform the act of sending or “squirting.”


kai: (last root in the whole word) has the meaning of “to lift up and carry along, and to transfer.” These meanings duplicate the ones in the root ki and furnish a double check on the secret hidden in mai`kai ormaki`kai. (Kai has still another meaning, that of “a current or flow of water in the sea,” this pointing again to the symbol of moving water for moving mana sent to the Aumakua.)


Now consider the full word as we have it in the Hawaiian, maikai. Its common meaning (the secret meaning is hidden in the roots, as we have seen) is (1) “to bless, or praise, honor or reverence,” (2) “to be good, morally correct, beautiful,” and (3) (with hoo, the causative prefix) “to set things in order, to repair damage, to make good again, to replace that which has been destroyed or lost.”


In other words, the kahuna, when “blessing” a person, restored him, healed or corrected conditions having to do with illness or trouble. He did this by composing a prayer and sending it with a sacrificial and empowering gift of vital force or mana to the Aumakua. The Aumakua, thus empowered and asked for aid, used the mana to send the answer to the prayer. This was done with a return flow of mana – mana raised to a high vibratory rate to cause the return of the “good” condition or to cause a miracle to take place.


It will be seen how inadequate the English word “bless” is when used to translate the Huna word. In the English there is retained something of the old Hebrew meaning of a sanctification through the sacrifice of animals and the sprinkling with blood. The French word for “bless” frankly retains the older meaning of “blood.” But what stands out most clearly is the fact that the inner or Huna meaning of the act of “blessing” was lost centuries ago except to the initiates. Only today are we winning back the secrets of Huna.


In the New Testament account of the miracle of multiplying the loaves and fishes, we have hidden behind simple and easily translated words the secret of the use of the magical act of “blessing.” But, although the translation of the phrase “… he looked up to heaven and blessed…” is not at all difficult, there being words for all parts of the phrase in almost any language, the secret meaning comes out only in the Polynesian version of the phrase: “nana aku la is iluna i ka lani, hoomaikai aku la …” (Mark 6:41 Hawaiian-English New Testament, published by the American Bible Society).


When Jesus took the loaves and fishes in his hands, he looked to heaven. “i`luna” is “look upward,” but the root “i” in the word means “to speak or say within oneself”, and luna means “above” – so we see that a prayer was formulated by Jesus as part of the magical act and was sent to “heaven,” symbol of “God” in the Bible and of the Aumakua in Huna. As a double check we have the information given that he “blessed” something, presumably the bread and the fish, but only in the hoo`maikai word for “bless” can we see what steps were involved, as has already been explained. It should also be said that the root “i”has the meaning of “to beget or create,” and this is the Huna symbol of furnishing the thought-forms of any prayer, as if planting seeds in the fertile soil of the Aumakua “heaven.” The prayer-seed then is “watered” by the mana sent with the prayer, and the miraculous “answer” to the prayer is swift to appear as a fact on the physical level of being.


The first use in the Bible of the word “blessed” is to be found in Genesis 1:22: “And God blessed them (the creatures he had created), saying, Be fruitful and multiply, and fill the waters in the seas, and let fowl multiply in the earth.” Here again the same word, maikai, is met, but in this case the secret meanings are not the ones intended even when a kahuna version of the Creation is related in Hawaiian. The outer meaning of “to make correct, right and beautiful or excellent,” is appropriate here. However, the act of creating on the part of the Supreme Spirit is looked upon as exactly the same in quality as the creative act of answering a prayer, making use of the mana and mental picture of the prayer, and causing the “correct, good, beautiful” etc. condition to come into being. Of one thing we can be very sure and this is that God did not “bless” by kneeling and sprinkling something with the blood of a sacrificed animal, as suggested by the Hebrew word for “bless,” nor did he pause to praise and say pleasant things about his created creatures, as the Greek form of the word for “bless” would have it.


Behind the sacrifice of the animals, the cleansing with the sprinkled blood and the burning of the offerings, there once was hidden an inner significance and meaning of the acts. The initiate into the “Secret” (Huna) knew what was being symbolized and was able to perform a very different rite which contained real power.


Jesus, the great kahuna of his day, strove to teach the old and pure Huna. He taught secretly to his disciples the inner meanings of things done as religious observances, and he rejected the old rite of blood sacrifice in its entirety. It was only through the lack of initiate understanding that, after his death on the cross, others came to look upon his suffering and death as a blood sacrifice, through which the sins of the world might be removed. Now, thanks to Huna, we know that the crucifixion had a quite different meaning.


More on Biometer Readings & Aurameters

June 15, 1953





H.R.A. Verne Cameron, whose amazing kindness, generosity and forethought continually bring me the most pleasant surprises, rushed to the rescue in the matter of the lack of a genuine Brunler-Bovis Biometer, and the consequent difficulty about the correctness of my biometric readings of signatures etc


As you should all know, HRA Cameron is a mechanical genius as well as a psychic of a rare order – the latter demonstrated daily in his successful water dowsing and in his continued experiments with aura measuring, beam locations, and no end of related matters. In short, he is a rough diamond with about the highest polish I have ever had the pleasure to encounter. If anyone should be able to make a super-biometer, the maker of (and inventor of) the Aurameter should be able to do it. He also has to his credit some really amazing discoveries, such as the fan aura over a signature, and the energy beams coming from all manner of objects, especially from cones and pyramids – where he has found things which we still cannot understand, use or evaluate in terms of the lagging science of today. His discovery of the invisible forms above the human body is something which certainly must be looked into much further when this is possible, and his work with the Aurameter proving the fact of thought-forms and giving insight into their nature is something all the world will hear about eventually.


ONE OF HIS LATEST DISCOVERIES came when Mr. Cameron was testing with the Aurameter to see what material to use to carry the mana force or “dielectric” or radiation force from signature, head, body or any tested thing, into the biometer. In the famous tests conducted by HRA Eeman, in England and described in his book, CO-OPERATIVE HEALING, he first used insulated wires to conduct the force from the hand to the head, etc, or the hand to the head of another person. It was discovered a year or so ago that copper was not needed to conduct the force and that it could, to all appearances, easily be carried along cotton cords and picked up by cloth pads. With this in mind …


HRA Cameron ran tests with his Aurameter and came up with the discovery that the force carried indefinitely along an insulated copper wire, but would travel only a few feet on a cotton or silk cord before suddenly stopping. Having learned this, he used insulated single strand copper wire to connect the head band to the plug-in points of the Biometer, his having the usual one on the end of the measuring tape, and, in addition, three more, one on the top, one on the bottom and one on the far right of the plate of the Biometer. These extra plug-in points all connect with the central point above which the special pendulum is suspended. To kill the natural radiations in the plywood of which the instrument is constructed, a heavy bass string (as on a banjo) runs the length of the instrument. It serves a dual purpose, also acting as a guide for the end of the Biometer tape which is spring-activated and which is pulled to or from the pendulum and center plate as the reading is made. This tape is calibrated in both centimeters and inches, and works smoothly and gives great accuracy. (In this connection it must be noted that Dr. Grace Brunler, great authority on the Brunler-Bovis Biometer, says that silk is the perfect conductor of dielectric force and radiations, and that metals which will conduct electricity will act as insulators against the flow of the dielectric. She tells me that Dr. Oscar Brunler was the one who called HRA L.E. Eeman’s attention to the fact that metals did not conduct the dielectric force, and who caused him to change over to the use of silk and cotton cords.)


In Mr. Eeman’s book, CO-OPERATIVE HEALING, page 4, J. Cecil Maybe, writing an introduction after having a large part in running tests later described in the body of the book, writes: “Eeman’s ‘unknown force’ acts across short air gaps and along poor conductors, but it does so more strongly when guided through or along copper wires, etc.”


Mr. Eeman describes the items which he used with great success to conduct the force for several years as consisting of (page 28), “Two metal handles, one of which is held in the subject’s right hand, and the other in his left hand. …Two mats of copper gauze about one foot square, one of which rests under the head, and the other under the base of the spine of the completely relaxed subject. Each handle is connected with one of the mats by some ten feet of insulated copper wire, and the connection is so made that it can be broken at the handle connected with the other mat unknown to the subject.”


Dr. Grace Brunler tells me that the insulation on the wires used in the Eeman “circuit” was of silk, although he does not specify its nature in his book so far as I can learn, and that the silk carried the force, not the metal. This point apparently needs to be looked into more carefully. For my part, from the standpoint of the Huna theory of the aka-mana combination or force moving under the direction of the consciousness through aka substance as the perfect conductor, I would suggest that no conductor is needed – at least neither copper nor silk. The very thought that the force (mana in our terms) is about to flow along a wire or cord or through air (as in telepathic communication), will cause an aka cord to overlay the physical wire, cord of silk, or screen of copper or canvass, and that the mana-force then flows or radiates along or through the aka cord or substance in any form it may take.


On pages 359 to 362 of his book, Mr. Eeman lengthens Mr. Maybe’s “short air gap” to about two feet in telling of one of his most significant experiments with the effects of his “circuit.” He took a man who had lost both legs and connected the wires of his “circuit” – a special one in this case – with metal bands which were placed where his ankles would have been had he not had them amputated. His experiments were well planned and carefully carried out, ending in the conclusion that the force traveled over the etheric counterparts of the missing legs to reach the ankle bands and their connecting wires. This demands that we conclude that either the force can leap a large air gap, which would take great pressure to cause an electric spark to leap, or that it flowed along or through the etheric substance of the lost legs. ((Our aka substance of the aka body, which cannot, we suppose, be amputated.))


To get back to the various forms of the Biometer, whether they expect metal, wood or silk, etc. to conduct the “force,” we would say in the light of Huna that these items were perhaps of less importance than the act of the mind of the operator when he EXPECTS the “force” to flow from the subject of the signature or “sample” into the Biometer and there play its part in giving a reading in terms of what has been supposed to be wave lengths and/or frequencies, potencies or what have we. It seems quite possible that our several experts may eventually advance their studies to the point of agreeing on the matter – and, perhaps, in the end, they may find the aka-mana complex as satisfactory to use to answer all the major questions as I have found it, personally.


ANOTHER CORRECTION kindly offered by HRA Dr. Grace Brunler, after reading what I had to say in the last Bulletin, is that I was mistaken in saying that a “convention” might have something to do with the use of the Biometer. She explains that the Biometer has nothing to do with a “convention” or agreement between the operator and his Aunihipili concerning the meaning of any motion which the pendulum of the Biometer is caused to take on, be it the back-and-forth or the circular motion. This leaves us with no alternative other than to conclude that there is something in the nature of the brain waves themselves or the radiations from the signatures, which causes the pendulum to move in certain ways without the Aunihipili directing the motion as a part of the code or “convention” set up to allow a form of cryptic conversation between the operator (Auhane) and the subconscious (Aunihipili).


I believe that other experts on the use of the pendulum, with or without the biometer or its plate, generally agree that something causes the pendulum, as actuated by the something on the operator which is beyond his conscious control, to swing at certain angles or in certain straight or curved lines to indicate certain readings or positions of the pendulum in relation to the thing measured, as in the case of a signature, an egg or an onion, The lead-in cord or wires from the head or thumb tip of the one to be measured, must end at a connection with some part of any form of Biometer, and at this connecting point it is supposed that a radiation or flow center duplicating that of head or thumb tip, is set up so that the distance from the plate and pendulum can determine the length of the radiating or flowing waves. One is forced to ask whether the head or thumb in question automatically stops radiating because the wire or cord lead-in has been connected. If it does not, then why does not the distance from the head, for instance, show in the pendulum movement on the Biometer. It would be almost impossible to place the head at the same distance from the pendulum and plate, and at the same angle as the cord-connection point. As a curious bystander, I make so bold as to inquire whether or not we may be privileged to suspect that (1) the “force” moves as expected because it is under direction from the Aunihipili which is in turn influenced by the Auhane of subject and/or operator? (2)Is the force, if not directed by a Aunihipili working under some form of “convention” of such a nature that it is a mixture of force and consciousness, so that the latter guides the action of the former? (3)Or could not the Huna postulate of consciousness directing the combined mana-aka give a fairly good answer?


THE AUMAKUA ALSO MAY BE INVOLVED at times in the use of the several instruments which demand some psychic ability to master. I am thinking not only of the Biometers and the Cameron Aurameter, but of the many forms of pendulums and dowsing rods used in map dowsing. Consider map dowsing in which an operator dowses over a map of a far distant piece of ground, hunting for water which will provide a well. The actual water is NOT in the map, but in the ground perhaps some hundreds of miles away, as on a far island. If the water at a certain place under the ground on the island threw off a radiation which extended to the map dowser, one may wonder how that radiation could keep from mixing with the radiations of all other units of water lying between the island and the map of the dowser. There are many other similar problems to be met if the purely physical basis of “waves” and radiations must be considered to the exclusion of the elements of consciousness and the many intangibles which come under the vague general heading of PSYCHIC ABILITIES or PSYCHIC FORCES.


So great is the difficulty of explaining the fact of successful map dowsing (which is too well substantiated by now to be easily denied), that one may wonder if the Aumakua directs the Aunihipili of the dowser to help it put out an aka “finger” to touch the island shown on the map, and then feel around to pick up the water radiations and report them back along the aka thread to the main body of the Aunihipili which is directing the dowsing instrument suspended over the map. As this particular part of the psycho-religious-mechanical field is still in a fine state of being tangled, it would seem folly to rule out the Aumakua as long as the Aunihipili and Auhane are even slightly tolerated as a part of possible explanatory mechanisms.


THE STRANGE “RAYS” OR “BEAMS” of cones and pyramids must not be forgotten at this point while we are speculating. In a Bulletin issued some time ago, I told of Verne Cameron’s discovery that a metal cone picked up some form of force and condensed or focused it into a beam. Such beams proved to have strange qualities. Focused on part of a bed planted with radish seeds, it retarded growth almost completely. The beam could be located and traced for long distances, through walls and other dense obstacles, the Aurameter being used as the measuring and testing instrument. Cones could be hooked up with wires and their power multiplied.


A year or so ago I recall reading in the Journal of the Society of British Dowsers, an article telling of experiments in which pyramids were constructed of metal or cardboard, and placed over objects to observe what might happen to them. Among other things fresh foods, such as meat, failed to decay under the pyramids. They simply dried up and mummified. This mummification without decay had been caused much earlier by certain psychics who treated meats, fish, fruits and the like daily to a dose of radiations from their hands.


Recently, H.R.A Cameron made up a number of pyramids, using the exact dimensions of the Great Pyramid in Egypt, but on a very small scale. He successfully mummified fresh beef and pork, and observed with his usual keen interest several other things which happened.


His prize discovery, to my way of thinking, was that there seems to be a dematerializing effect of sorts produced under the pyramids. He placed a safety razor blade under a pyramid after shaving with it day after day. When I talked last with him he had shaved with it 45 times without any sharpening or other treatment. Usually one blade gives him but three shaves. The only possible conc


lusion was that something caused the fine edge of the blade to take on fresh sharpness. Magnetizing or repolarizing of the steel particles has been tried but produces no sharpening effect, so that is out. Sharpening is a process of wearing away the material of the edge so that it becomes thin and so sharp. The possibility cannot be overlooked that there is a slight wearing away or dematerializing of the steel which is sufficient to sharpen the blade between shaves.


This leads one to speculate on the question of WHY the Egyptians built pyramids to bury in them the bodies of their kings. Did they know of the preserving and mummifying action which takes place under a pyramid? Even a solid one instead of a shell such as we have been considering? Perhaps the most interesting question is whether or not there was a gradual dematerializing action that affected the body of the king buried in the great stone coffin in the “King’s Chamber” of the Great pyramid. Could the stone resist the action while flesh, bones, clothing and ornaments gradually dematerialized in time? In any event, the stone sarcophagus was found entirely empty when, in modern times, the entrance into the chamber was made, and, so far as I know, the emptiness has never been satisfactorily accounted for.


One might wonder whether the Egyptians might have had a knowledge of the action of the pyramid – its preserving and mummifying action, and that this may have led to the practice of artificial mummification of those who had no pyramid under which to be buried. Or was the knowledge of the pyramid action, even of dematerialization under it, kept as the secret of the few, or was it lost to all in the passage of time, just as Huna became lost as a unit of knowledge and practice? I would not be at all surprised if, some fine day, Mr. Cameron would announce some startling new discoveries in this part of the field. He has the curiosity and the inspiration needed to make for such discoveries, to say nothing of a most unusual assortment of facts stored in his mind to help him understand what would be meaningless to the average engineer. (His book, THE AURAMETER, which completely sold out the first edition, is now through a second printing and again available. If you want one, order direct from Verne Cameron, H.RA., Box S-218, Grand Ave, Elsinore, Calif. Or you can order through B.S.R.A., 3524 Adams Ave, San Diego 16, Calif Price is $3.)


THE PROPER PROPORTIONS FOR A CARDBOARD PYRAMID were given by HRA Cameron (who is also an ordained minister now of the Spiritualist church) in one of his recently made up mimeograph sheets which he gives out to his friends. I quote: “…Germs will not live under a small cardboard model, built to the proportions of the Great Pyramid, that is, about three and one-eighth inches square (base) and three inches high along the corners, laid out from a pattern with two sides three inches and the bottom (or base side) three and one-eighth. … It is important to keep the model standing with one face exactly north by the true NORTH – the compass, remember, points about 15 degrees East of true North.”


Below is a pattern for the sides. The base is not put in as it is furnished by whatever surface the model stands upon. The four sides can be fastened together with adhesive tape of any kind. It might be an interesting experiment to place a small block in the model pyramid to support the razor blade or any other item so that it approximates the location of the King’s Chamber in the large original. This point, about half way from base to peak, and slightly off to one side of a line from the peak falling perpendicular to the base, may be the point of focal energy or of dematerializing action. I will have to go over to the next page to lay out the side pattern, so may use this space to call attention to the fact that in test seances down the years, the spirit guides of certain mediums have with seeming ease materialized and dematerialized everything from living humans, animals, fish and plants to garments and stones, not to forget ice and such hot things as eggs frying in a skillet. As such action by the unseen force seems plainly under the control and direction of consciousness and will, perhaps one needs to “will” the dematerializing to take place to sharpen the razor blade or kill germs.


Note that when you have finished your model pyramid, the four sides will slant sharply and the apex will be much less than three inches high, measuring from the center of the base. This will throw the position of the King’s Chamber down farther than it appears in my sketch. The floor of it is about one-third of the distance up from the base toward the apex. A block about three-fourths of an inch high placed under the razor blade would be about right as I figure it. To keep your pyramid from standing swanched, you can cut a square cardboard base slightly smaller and stand the pyramid over it in such a way that it will push the sides into the correct square shape. If you put your hands on the pyramid and “will” the action to take place, say twice a day, this may have a decided effect on the results. I have not tried it, but mediums have mummified things with hands, will and vital force applied frequently, without the use of a pyramid. We might try two pyramids, one each way, with and without “will” direction of the force. (According to Huna aka mana theory, you will leave an aka thread connection when you touch the pyramid and the object under it. The action of consciousness, using the mana as the force, and acting along or through the aka thread, would have the directive effect on the force picked up by the pyramid, whatever that force may be.) If you lack a compass, you might rub a needle on a magnet to magnetize it, then carefully drop it on its side into a saucer or cup of water. It will swing to point to the magnetic north, and you can adjust for the error of 15 degrees by the angle plotted above at the right.



Try treating part of the seeds from a packet under the pyramid, then plant both the treated and untreated seeds. The treated ones may show that they have been changed in some way so that they sprout more slowly or less per hundred count. Growing strength may change also. it might also be a good test to plant untreated seeds in a short row with the pyramid placed over one end of the row to see if the seeds outside came up better – in this way checking with HRA Cameron’s radish seed test with the wire leads from cones to bed.


ENEL, FAMOUS FRENCH “AUTHORITY” ON DIELECTRIC RADIATIONS, writes concerning the possible significance of the stone coffin in the “King’s Chamber,” (Page 59 of his book “Radiations des Formes et Cancer)


“Le pendule revele que le sarcophage entier est sous le rayonnement constant du V- emis taut par la forme entiere de la pyramide, que concentre par la structure au-dessus de la chambre royale, qui est formee de quatre elements identiques superposes formant pile. Le rayon que ces quatre elements emettent nest pas suffisant pour momifier ou nuire a la sante d’un*but curatif, soft pour produire un autre effet, dont l’explication m’entraineerait trop loin du but du present ouvrage.” (Later he goes on to say) “… la forme pyramidale emet un rayonnement particulier; 2) quatre elements de preference en forme de pyramides ou hemispheres renverses, macs toes identiques, constituent une batterie qui emet continuellement l’onde mysterieuse que’ nous avons appelee le Vert Negatif.” (Two of the valuable Enel books have just come in as a gift to our research department from HRA S.H. Clemente of Johannesburg, South Africa.)

*(See next page for words left out by accident.)


I gather that Enel thinks that the “chamber of construction” above the “King’s Chamber” is the focus of the negative force on the inside of the pyramidal form of structure. His pendulum test gives a V-reaction on his chart, and he inclines to believe that while there might be a mummification effect, this would not be sufficient to harm the health of the living – might even have curative effects.


HRA Cameron found the negative force led off from an accumulating set of three large cones sufficient to kill in a few minutes a colony of trichina lodged under the skin of his arms. The same force administered to herself by holding the wires, in the case of an elderly woman with mysterious ailments, was reported to have good effects of an indefinite nature. This part of the field seems wide open for much promising research.



No. 106. Mrs. Eugene Jacobs, 137 E. Pennsylvania Ave, San Diego 3, Calif. Would like to hear from HRAs, especially near her.

No. 107. Mrs. J.W. Sharp, 7203 Inwood Road, Dallas, Texas. Also would like to hear from other HRAs, near or far away.




Fasting and special diets, as described in a 1924 book by a layman named Ehret, was strongly recommended to me a time ago by HRA J.F. Kotnick, who presented me with a copy of the book,Mucusless Diet Healing System, and told me it had cured him after years of failure to get help and when he was in very bad physical condition. I mentioned the matter in one of the part-mimeographed “tinned letters” sent out in the course of my regular correspondence. The “mucusless” diet gets away from milk, eggs and meats, also avoids the refined starch foods, but does not go as far as Oahspe in using no foods grown under the ground. The fasts are to be broken with “First a laxative, later raw and cooked starchless vegetables, a piece of rough bran bread toast. Sauerkraut is to be recommended in such cases. No fruits should be eaten for a long time after fast has been broken. The patient should have been prepared for the fast by a longer transition diet.”


HRA Bond Collier, received one of my “tinned letters” and at once rushed a letter to me, asking that I pass on to other HRAs his experience with this form of diet. He writes, “Beware of it! As a cleansing diet for a few weeks it may be all right, but as a permanent diet it is suicide. I feel very strongly that something should be done about that book. After ten years as a vegetarian, the last five without dairy products or eggs, I have resumed an omnivorous diet. So many factors of an intangible psychic, psychological and philosophical nature enter into the picture that I strongly suspect that the answer is not as simple as the problem of meat-eating versus vegetarianism. The further I get away from the experiment, the more factors I see that played a part in my final breakdown. I paid what may seem like a high price – three badly abscessed teeth, a bad case of stomach ulcers, and several years of diminishing effectiveness in my work – for the information and understanding that I gained, but I consider what I learned to be more than worth the price I had to pay. I feel called upon to write this because of the fact that I was so vociferous about my vegetarianism… I now feel quite confident that if I had used eggs and dairy products, as many vegetarians do, I could have attained and maintained a high degree of energy without actually eating meat itself, providing I had used enough sea vegetables to get sufficient iodine, and enough land vegetables to counterbalance the rich foods.”




The ad letters are at last all set and are going out at the rate of about 650 a day. Many buyers are very enthusiastic. We also get a chuckle to help along the rather tedious work that goes on hour after hour. One customer, in placing his order, wrote: “You may receive this book back as I am not sold on the extra-terrestrial (?) beings or spirits. They may be for others, but not for me. The book must be very convincing. I am willing to loan you the $4 for the loan of the book. I’ll keep it if convinced.”


He did not sign his name, but typed it in, so I could not use my biometer to see whether he was naturally good or bad, so took a chance and sent the book. This is the note which he sent after receiving the book and reading it. “I am keeping your book, Secret Science At Work, for the simple reason that I LIKE IT, although with the order I advised you that I probably would return it for a refund. No, No! Ten thousand Nos! Keep me posted. I am now studying Dianetics and Scientology, but can get little from it. I think I have a much simpler way to all good – GOD.” (He adds that he “calls himself a psychologist.”) Cheers! We are ALL FOR this customer.


***HERE IS THE PIECE I find was accidentally left out when copying – from the French of Enel. If you care, splice this in and blame Cigbo – who stoutly affirms that his French is at least as good as that of “boss”… “etre Viant, mais au contraire peat etre employe soit dans un …”


NO MORE GIFTS FOR CIGBO need be sent. He absolves all of us from our pledges, having now enough on hand for the final Bulletin July 1st to report on the final biometric readings on our “growth” intensive tests – readings now going on. We may have a quarterly Bulletin of sorts, and Cigbo thinks he may have enough in his box to handle one – especially if “boss” sells lots of books and lays up his back dues. More Guidance is expected on what we will do together later.



What’s It Worth? Eidetic News – E-Therapy News

The “Second Coming” – More Growth Test Results

July 1, 1953



THIS IS THE LAST HRA BULLETIN, at least for a little while, until we can get Guidance as to what the next step is for us to try to take together. Thanks to the kindness of several of you who have sent Cigbo a gift. After the end of his June 1, 1953 “fishkul year,” he will have enough in his box to get us out a news letter or quarterly bulletin or something a bit later on.




With new people always running into the old book, SSBM, and writing to ask what was going on, then asking to join the HRA, they were 5 1/2 years behind in knowing what we had been doing, testing, discovering and speculating upon. This made it very necessary that we boil down the 1,000+ pages of back Bulletin material and order the material, expand some of it, and provide a better way of bringing new members up to the minute on the work. So, I wrote the new book, SECRET SCIENCE AT WORK, but, being without a publisher (Kosmon Press not wishing to bring out such a book), I followed Guidance to the best of my ability, got a friend to go in with me and borrow money, and then join in the work of advertising and selling the book to share our findings with the public, and, if possible, to help out with personal finances.


Under the set-up as before, I had come to have to work from 9 in the morning until 11 every night, seven days a week to keep the Bulletins coming out and to send even the shortest answers on the “tinned letter” sheets to my ever increasing numbers of friends. The HRA membership, which had stayed at about 300 for five years because I had periodically “deadwooded” those who did not pay their share of the Bulletin expenses, rose to over 400 because I saw the end coming and let the “free riders” just stay on during the past year. In the application blank sent for new members to use, I asked for a dollar a month if that was possible, or at least for enough to buy the stamps to be used in sending the Bulletins. As a general rule, the new member sent the first dollar, wrote about five letters asking questions to be answered, and was then heard from no more. Many were added who were old and sick and too poor to pay even for stamps. The overseas members seldom could send out anything, and they have been carried for the most part by the ones able to contribute. The wonder of it all, to me, is that we have been able to keep going as long as we have – which is, of course, something for which we must give our warmest thanks to the few loyal, able and very generous HRAs who have sent more than their share to Cigbo, month in and month out. We have, for the most part, done what we could, or at least what our interest in the Huna research dictated – this interest, admittedly, being rather small for a great many.


It has been suggested that the Bulletin be put on a straight subscription basis if renewed publication is contemplated. This I have hesitated to do as so many could not pay even a dollar a year. On the other hand, unless I can give all my time free to getting out the Bulletin and answering letters connected with the work, the cost of the subscription, to pay for issuing a twice-monthly 8-pager, and of paying for the time of an editor and two girls for a staff, would be out of sight.


It is too bad that the ugly monster of money has to have even the slightest consideration when friends group together to undertake research or a search for God, but under modern conditions we seem either to have to pay cash for paper and envelopes and stencils and stamps, or be reduced to taking the begging bowl and going out to preach our “good word” to one person at a time, if that were not frowned upon by the vagrancy laws. I quite agree with the time honored dictum that “religion should be free,” but for the life of me at the moment I cannot figure out how to pass it out without printing, postage and envelopes. Even in the churches the hat has to be passed. Perhaps the best way is for those who, like myself, yearn to tell others of the Light they have found, to give to this labor of love only their spare time and what few spare dollars they can find above their living expenses to squander on their missionary efforts.


On the other hand, there are many people who are both wise and modern, who assert that if a person is not willing to pay a money price for what he wants in religion or otherwise, he will never value what he gets or try to use it. This line of reasoning, I am sad to say, seems very close to the truth. So, it may be better to drop the effort to get out a Bulletin and answer the letters which are an inevitable part of this approach, and simply write, print and offer for sale betimes whatever may come to hand, head, heart or spirit which seems worthy of being passed on. Perhaps that is the solution to the present problem. We shall see what Guidance is given on the matter. Meantime, I will be driving my hardest to push the new book project through successfully. Later on I may be able to find ways and means to organize and direct extensive tests of the new methods found in the Huna-in-Bible passages. The foot-washing and other rites seem to offer the greatest promise of help in removing the complexes and spirit “eating companions” so that our path to the Aumakua can be fully opened.


OTHER METHODS OF REMOVING COMPLEXES AND EVIL SPIRIT INFLUENCES may also be tested. A recent letter from Sydney Hewitt, written after reading the new SSAW, carries the comment that fasting, which was a part of early Christian ritual observance, has been found in his own work to be invaluable just by itself. He says, “You see, my experience with fasting is such that I consider it not merely ancillary to spiritual development but practically essential to the achievement of that aim. In fasting, between 600 and 700 patients for every disease under the sun and for periods ranging from five to fifty-six days, one cannot fail to notice effects other than physical. I call fasting ‘Nature’s quick method of psychoanalysis.’ 90% of insanity is curable by that method.”


I have written at once to tell of our eager interest in this line of findings, and to ask for more information on as many points as possible. The “Lady Preacher” in the East, Miss Kathryn Kuhlman, recently mentioned in a Bulletin, uses fasting as a preparation for her prayer healing ministrations. If mental and physical ills are due to evil spirit influences or obsession in many cases, as na kahuna believed, then fasting would make life in the body of the obsessed no longer attractive – even very distasteful as well as uncomfortable. (It must also be remembered that Dr. Bidwell recently told – as reported in a Bulletin – of his success in treating cancer by means of a long fast. If I remember rightly, there was a theory advanced not too long ago that cancer was caused by spirits fastening themselves to the living and causing certain cells to begin to grow in a strange way to take over the victim by degrees, just as does a parasitic plant entity feeding on its host.)


Dr. A.J.P. GETS RID OF PATIENTS’ “EATING COMPANIONS,” he tells me in a recent letter. I quote from it. “Last week I had mother and daughter patients, each of whom had ‘eating companions.’ I used my old formula which reads like this: “Attention, my Inner Self. I am calling through Thee to the mighty Angels to come forth and seize from within and around (name patient) all disembodied beings of every kind and nature; take them to their place, bind them there until they acknowledge Jehovah as the Father and Creator of all. I thank you that it is done.”


In both cases there was an outbreak of profuse perspiration, jerking, sickening of the stomach, etc. Ten minutes later the daughter said, ‘I feel more like myself than I have in years.’


“Both were in again today. What an improvement one could observe! The quality of their voices, their calm manner and positive actions – they were just changed personalities.”


The Doctor also sent me a new test signature which he had written after, as he described it, “applying or using the ‘Light’ or mana all day long, practically without let-up since morning, and with the usual excellent results.” His first signatures for the growth test were reported as the third test on page 3 of Bulletin No. 102. In that test his normal brain radiation showed at 386 degrees and his signature made with prayer rose to 560. In the present test card the reading of the “will” and personality pattern remained the same as before, but the brain radiation reading at the end of the day of prayerful healing work was 417 degrees. That this higher-than normal reading was found suggests that he still retained a part of the faster vibratory rate of prayer.


The thing that seems to prove this is that his “will” and personality pattern on this reading both showed the “perfect” pattern of straight up-and-down for the “will” and a large, strong and round clockwise personality pattern gyration. One may conclude from Dr. A.J.P.’s experience that the use of the High Mana in prayer involving the Aumukua has a replenishing feature which makes continuous healing possible. This fits the Huna theory of the return flow of High Mana matching the sending of low mana along the aka cord to the Aumukua. On the other hand we must not forget that map dowsers, not consciously depending on such an exchange, tire after about five minutes, even when they are the most gifted, having to rest up before trying again. The implication seems to be that the Aunihipili, going off to locate the territory represented by the map, and establishing an aka thread of connection to it, uses up a large amount of low mana, and as this is not at once replaced, psychic fatigue (or bodily also?) results. (Dr. Oscar Brunler tested map dowsers at a dowsers’ convention, and is responsible for the observations just mentioned.)




News arrived by way of a neat five-page mimeo weekly just started by Eidetic Foundation, 252 Mershon St., Fairhope, Alabama, H.R.A. Jim Welgos, head man. The news was contained in the new weekly, and it is that a new form of “processing” has been worked out which “amounts to no technique at all, but which, for want of a better name, we will continue to refer to as a technique.” Let me quote more. “The technique is such that it will GROW with the individual! At the start of each case the REAL problem of the individual is laid bare. From there he begins to build happiness for himself BY RESOLVING the various curious, spurious ways in which he has created the problem. Yes, the technique will produce optimums – flatly and emphatically, yes! It works fantastically FAST. How fast, depends solely on how desirous the individual is of solving the present time problem. Aberration? Pooh!” (Speaking later of the techniques, Jim explains that it is to be found in the Bible, in psychology books, in great literature, etc.) “In any material ever written by any optimum who ever tried to tell the truth to those who seek it. It is the stuff of which religions and philosophies are built.”


“What we have here is completely logical; it makes beautiful direct, simple sense; no imagery, gimmickry, or other gobbledegook is required in its presentation or use. We shall present it as it appears to us – as simple truth Because of these discoveries we have reached a decision to give up the intensive processing of individuals in favor of the more rapid dissemination of our knowledge that classes will afford. Classes are scheduled to start on July 6th, August 3rd, September 7th and so on.”


“Here is a fast way of learning (the new technique). Select times when others were doing things you didn’t like, then switch around and look at yourself, figuratively, in the incident and search for what you were believing or maintaining which caused you to feel that you were supposed to feel as you did.This is a belief which caused you to be out of harmony and made you unhappy. Are you still believing it? If so, why? Should you keep anything inside you unmodified which will cause you to dislike others and attempt to take away their right to live and believe as they feel they should? Don’t you want them to respect your rights and beliefs? Let’s all be more friendly – and have better perceptions.” (It is to be supposed that if one recalled an incident in which one disliked seeing a man beat a dog, this type of incident would be out of bounds.)


EIDETICS has been coming around rapidly to what seems to be Huna-in-Bible method of getting rid of complexes and the “evil spirit” obstructions which prevent working contact with the Aumukua. More and more, Eidetics advocates arriving at a desire to improve as a first step, then, taking a good look at one’s self and forcing improvement by contemplating past warped points of view. Huna, as taught secretly by Jesus and his initiate disciples, insisted on the willingness to turn to the hurtless life, to .rake amends for past hurts, either directly or vicariously – in kind then to pass from the “conversion” stage through the three “baptisms,’ one of water or mana, one of fire and one by the Holy Spirit. The use of the High Mana or “fire” by the Holy Spirit or Aumukua, to dig down from the top and clear the path of obstructing complexes and entity influences, appears to be the missing step in Eidetics as well as in Dianetics-Scientology, psychoanalysis, and the like.




News was recently given by HRA A.L. Kitselman, who called at the Study with good friend of Huna, Fred Kimball (who reads one’s subconscious by means of his own subconscious with results which may be hard to prove or disprove, but which are often impressive). Mr. Kitselman has been making extensive studies of the teachings of great world teachers and preparing a series of lecture tapes which may be had for individual or class instruction. During this intensive study he has also had much “E-Therapy” processing. I was greatly interested to find, upon running a Biometric test for him, that since March 9th of this same year, he has retained the perfect “will” pattern which he then had, but has made his circle or personality pattern much larger and stronger and almost perfectly round. His brain radiation count, which was 409, has risen to 430, a really amazing rise for so short a period. While his study was not undertaken entirely with the aim of having a part in our “growth” test project, it certainly gives splendid confirmation of the fact that one CAN take one’s self in hand with a determination to grow-evolve mentally, emotionally and spiritually, and CAN succeed.


Mr. Kitselman discussed with me the need of the Huna cycle of (1) conversion and amends, (2) the kala or cleansing which may be accomplished to a lesser degree by the Aunihipili and Auhane, and (3) the complete kala or cleansing which can only be accomplished through the help of the Aumukua. I was given permission to use the “E-Therapy” book and to add my own slant and comments to go with it – these, of course, to be in keeping with Huna. Perhaps later, ways and means to publish such a combination book will be found. It would furnish a working outline of value for those who wish to use the foot-washing rite for others or to have it used for themselves.


A “SECOND COMING” or the incarnation of another great teacher, has occurred, Mr. Kitselman believes. He speaks of this and other interesting matters in his recently issued 15-page offset-printed release, the heading of which is, “THE SECOND COMING OF CHRIST.” His address is 201 Clayton St., San Francisco, Calif., The Institute of Integration, should you wish to have a copy of the release or to have a list of the lecture tape releases and other available items. (Mr. Kitselman is a great admirer of J. Krishnamurti, who is currently lecturing again at Ojai, California this summer, and it may be that in this gentleman we have his “Second Coming.” It will be remembered that the Theosophists at one time expected Krishnaniurti to become, at a given date, an incarnation of the expected new world teacher, but that nothing happened except that the young man disclaimed the need for organized religion and went off bravely on his own – a thing which won him respect on all sides.)


THE HUNA IDEA OF THE “SECOND COMING” had for its outer meaning the actual return of the god Lono, in Hawaii, or of Jesus, in Bible lands. The inner and secret meaning is that Huna, which Jesus taught and symbolically embodied in himself when he stood for the “Way, the Truth and the Light,” was to “Return from the West” one day after being long lost. I am convinced that we of the HRA have been instrumental in bringing about this SECOND COMING OF THE TRUE LIGHT, and if there is anything in the “Pyramid Prophesy” for this coming August, I imagine it will have to do with this “Return,” and with nothing else. That a new world teacher may simultaneously appear to again proclaim the ancient Truth of Huna, we can only hope. Personally, I would greatly welcome such a teacher, but I have very grave misgivings as to whether or not he could make his voice heard in conditions such as grip the world at this time. On the other hand, if world conditions should begin to go rapidly from bad to worse, the very suffering of humanity might force it to turn to anything which offered betterment.




This report is the excuse for issuing this extra Bulletin, but as I have had several letters from HRAs who did not take part in the tests, complaining that they were bored by pages of readings which had nothing to do with them, I have decided to report directly to the HRAs who have sent in their final set of test signatures, in cases where there was a change for the better. (I have already made the readings and have sent a personal report to most of those who sent in a second set of signatures after making an honest try at growth. About 10% of those who sent in the first test cards really worked and sent in the second and final set.)


The conclusion which has been reached has already been given. IT CAN BE DONE. We can, by using a variety of methods, cause our Biometric patterns to become bettered, even perfect. We can raise our brain radiation or “soul” (as Dr. Oscar Brunler liked to call it) count much more than had been expected.


Whether or not one can (granting that a limited series of reincarnations are probably part of the evolutionary scheme) in a single incarnation make sufficient growth-through-planned-effort to “escape the wheel of reincarnations” we cannot say, but that this may be possible is something not to be put lightly aside. Only those quite lacking in ambition will be content to keep reincarnating when there is the chance that one may be able to evolve into higher levels of conscious being. Or, one may put it this way, whatever form of evolutionary growth one inclines to believe in, it constitutes the whole of the “SALVATION” promised by the following of religious teachings. At first thought most of us incline to say that we love life as we know it and would gladly live our lives over and over. But on second thought, most of us shrink from the thought of having to live over even this present life if unable to change it in any detail. Most of us have, on looking back, so little of accomplishment to show that the efforts made seem out of all proportion with the results. One begins to realize keenly that only inner growth has really counted. Or shall we include in that growth the levels of the Aunihipili and the emotions as well?


THIS REPORT WOULD NOT BE COMPLETE were I to make no mention of the painful fact that some of the HRAs taking the tests slipped back after a first rise upward as seen in the Diametric readings. One good friend amongst the HRAs furnished me with old signatures and photos so that I could trace his ups and downs over a period of years. He then worked very hard with the use of Dianetics-Scientology methods. using an “R Meter” and getting a long intensive Scientology “run” by expert Scientologists. At the end of the intensive he sent in test signatures and I was delighted to be able to report back that he had come up several degrees and had bettered both will and personality patterns. Just what took place between the end of the intensive and a letter sent a few days ago, I have no way of knowing, but in making a Biometric reading of three lines of the letter written in ink (the signature was in pencil, which is difficult to test), I was distressed to find the fine gains almost entirely lost.


This is something which I report only with some reluctance, but it is almost more important than the proven fact that the Scientology methods can and do cause a radical rise and betterment in Biometric readings. It proves that this method of growth cannot be depended upon to last. It is a matter which resembles only too closely the familiar “backsliding” of converts in the churches. One is even forced to remember that sometimes a period of being intensely good ends by a swing of equal strength in the opposite direction.


The obvious conclusion is that (1) either the methods used to cause the betterment were lacking in that they were not sufficiently complete and so left “seed” complexes uncleared to grow to replace those which were removed, or (2) the ministrations of the Aumukua are absolutely necessary if a lasting and complete cleansing job is to be done. (This would hold good for the convert of the church or for anyone undertaking to “grow-evolve” through the use of any other approach to the good and hurtless and evolved condition.)


There seems little question, now that our growth test has been made, that na kahuna of old were entirely right when they taught the necessity of making our growth on all three self levels. Trying to grow without the help of the Aumukua is folly. To try to force mental growth in ability and power without first going through the “conversion” stage and then that of cleansing and the higher phase of “baptism” is even greater folly provided one has become aware of the necessity of turning over the new leaf. Too many of us have been determined to have our cake of hurt-sin and at the same time to eat it. A great kahuna once said, “Seek first the kingdom of heaven, and all else shall be added unto you.” It would seem that there is no other “technique” which can be used to gain the same ends. The path must be unblocked and contact gained and kept with the Aumukua. Only then can all the hoped for things be “added unto” us.


Only one Frederick Marion Course student has supplied needed test signatures for the beginning of the course and for readings as the work has progressed. However, this HRA, after finishing half the course shows good improvement in “will” and personality patterns and a rise in brain radiation reading. The actual work of getting through to the “Universal Mind” comes later in the course, and I await with interest the test signatures from any of the HRAs when they get past that point.


THE GOAL, AIM AND REWARD FOR GROWTH such as we have been attempting through the use of various training methods, appears to be all that Hubbard offered those who would become “clears” through the use of Dianetics – increased mental powers, clear, swift thinking, much better memories, and so on. In addition, if we add the Huna cleansing by the Aumukua, there will undoubtedly be awakened psychic powers of a high order and the ability to experience frequent periods of REALIZATION (similar to that in Zen practices) in which we blend in consciousness with the Aumukua and are able to glimpse the utter realities of the “pattern world.” The goals are greatly – vastly – worth striving to reach.


NEW STUDIES ARE PLANNED this summer as I can get a few spare hours. I have discovered a wealth of material in MMS discovered in recent years, and which were not included in the New Testament when it was assembled. The books of G. R. S. Meade, (out of print now) are a good source for translations and comment. In his FRAGMENTS OF A FAITH FORGOTTEN, one gets the material from the Askew Codex, covering the Pistis Sophia and Extracts from the Book of the Savior. From the Codex Brucianus there is the Untitled MS and the Book of the Great Logos. Also the Akhrum Codex, The Acts of Thomas and the Forgotten Sayings.


In Mead’s ECHOES FROM THE GNOSIS set there is significant Huna material to be found, especially in The-Hymn of Jesus, A Mithriac Ritual, The Gnostic Crucifixion, and even in the Chaldaean Oracles.


The works that come under the title of THE COPTIC APOCRYPHA also contain “gospels” which did not get included in the New Testament, and which here and there have passages of great Huna significance. The 1928 book by Dr. Frank L. Riley, THE BIBLE OF BIBLES, (probably out of print now), gives many excellent selections from the writings mentioned above, also many from religions developed in India and China as well as elsewhere.


THE “MYSTERIES” CONTAINING HUNA were frequently mentioned in these early writings. In the Pistis Sophia we read, “But few will comprehend the higher mysteries. I tell you that there will be found one in a thousand, and two in ten thousand for the consummation of the mysteries of the First Mystery.” It is such passages which merit our close study, now that we know the nature of the “mysteries of the kingdom of heaven,” and since we can see only too plainly the great inertia of the masses of humanity and the reluctance of the individual – even of advanced mental power to set determinedly to work to get freed of “stumbling blocks” and to establish and KEEP free contact with the Aumukua, which is, in the last analysis, the Master of the Mysteries.


THE “SACRED LANGUAGE” of na kahuna was undoubtedly used in the genuine and effective mystery teachings. One reads from THE BOOK OF THE GREAT LOGOS, under the heading of “Baptism of Water,” “The Master then turns with his disciples to the four corners of the world, and the disciples are commanded to set their feet together (the Aunihipili was symbolized as “feet” in the rite of the foot-washing). He then offers a prayer which is prefixed with an INVOCATION IN THE MYSTERY LANGUAGE, intersperced with TRIPLE Amens, and continues as follows: ‘Hear me My Father, Father of all Fatherhood, Boundless Light, who art the Treasure of Light. May the Supporters come who serve the Seven Virgins of Light who preside over the Baptism of Life. May they come and baptize my disciples with the Water of Life of the Seven Virgins of Light, and wash away their sins and purify their iniquities, and number them among the heirs of the Kingdom of Light.” In Huna the word for “seven” and the idea of “supporting” or lifting up, take us back to the symbol of “rising” to cause all three selves to “stand in line” or in contact. The idea of the “Virgins of Light” is indeed intriguing, and I will try to find out what lies behind this. On the face of it, there would seem to be little of importance, but it may cover something of great value. In Hawaiian, a “virgin is a puu`paa. Puu means to dip up water in the hands, and indicates a gathering of low mana for baptismal use.



September 15, 1953


GREETINGS to all old friends of the disbanded HRA and to all of you new friends who have read the books, SSBM or SSAW, and have written in to ask to have your names placed on the mailing list which is being made up by and for our book selling organization, HUNA RESEARCH PUBLICATIONS.


Now a word to you who are new to our circle which stretches well around the world with its thin line. This is what may be called a continuation of the HUNA RESEARCH ASSOCIATES BULLETIN which came out every two weeks for about six years and which some of you know from having ordered the bound volumes of the 104 issues, plus the TMHG Unit. (Those who have not had this back file may still be supplied as long as the original mimeo stencils remain in good shape and the stock can be replenished. Full set is $20 postpaid – plus sales tax for those living in California. Or the set may be had a fourth at a time at $5.50 per large book. The TMHG Unit is $1.50 by itself for those desiring to take part in this work. Note that the THREE BASIC LESSONS have been discontinued as the new book gives this part of the material in much better form.)


The regular publication of the HRA BULLETIN was discontinued last July 1st and the HRA was disbanded, its work having gone as far as it could under its form of organization, and the major part of the task of recovering Huna in full form having been accomplished. The present Bulletin does not start a new Quarterly or anything like that. It is simply a news letter from me to my friends so that we will remain more or less in contact in case the Guidance expected in due time from na Aumakua is such that we might wish to reorganize on a larger scale for application of Huna rather than for extensive group research and experimentation, or for sharing the items that turn up which are of speculative interest.


Many have suggested that the Bulletins be continued and that a high enough subscription rate be set to make them possible, but at present this seems impractical with my time already so full that I have far too little of that priceless commodity.


THE PRESENT PLAN for the Bulletin, lacking definite Guidance at the moment, is to get out an issue about once in three or four months when time is available and there is news to report concerning the further Huna findings. It takes me about a week, working as I do without office help, to get out a Bulletin. The cost in materials, not counting time, is around 10¢ per Bulletin, and I will try to pay this part myself rather than ask for subscriptions or donations as each letter carrying either would need an answer, and as letters have finally got me down so that I no longer try to do more than slip a form letter into the self-addressed envelope that may have thoughtfully been sent with the communication – or slip said communication into the waste basket if not. (In the form letter I am at present using, I explain my inability to read – much less answer – the ever-increasing number of letters that arrive. I also promise that if writers will read all the back Bulletins and both books, they may find most of the answers to questions which they may ask. I also promise that, if they will excuse me from answering their letters, I will try to write a new book from time to time so that they can have more information on Huna.)


That about brings us up to date on the situation here at the Study, except to say that the Guidance I had to let go of the HRA and drop the Bulletins (reluctant as I was to do this) and to get out the new book and sell it myself through Huna Research Publications, has turned out to be genuine Guidance and good. Two friends who were experienced in such matters advised me very strongly not to try this, predicting that I would “lose my shirt” if I did. They’ve been proved wrong. Already over half of the printing has been successfully sold, and there seems to be no reason why the other half will not move in the same way if I keep on sending out the masses of ad letters telling of it. Na Aumakua are very kind and my Huna-type prayers to them are being beautifully answered. When I ask for my daily bread, it arrives thickly buttered and even with jam on it.


ABOUT OUT OF PRINT AGAIN is the first Huna book, THE SECRET SCIENCE BEHIND THE MIRACLES. If you plan to get extra copies, or to send this book as a Christmas gift to someone, better ask me to set aside one for you. I still have a few, and Kosmon Press, publisher of that book, 2208 West 11th St., Los Angeles 6, Calif, still has about a month’s supply left at this writing. So far as I know, no plans for a new printing are being made, although it is hoped that this basic text will not remain on the “out of print” list indefinitely. The price is $4 postpaid. (No special selling campaign is on in which a gift book is also offered and a reduced price made.


By the way, the Robert Collier Publications, now under my good friend Gordon Collier, did a rather unexpected thing early in the year when they had a reprint made up and sold it out in a special campaign. In their edition they inserted in the back of the book, without consulting me at all in the matter, a page headed, “WARNING, WARNING, WARNING:” in which the reader was warned of the great dangers faced by anyone dabbling in spiritualistic phenomena. I have often had letters from puzzled readers who ask why I had changed my mind after using a whole book, more or less, to tell about spirits and experiments with them – including the three spirits which make up each one of us – and had then shouted such a warning of the great danger of having anything to do with them. I have not seen one of these books or the warning itself, but have had parts of it quoted indignantly to me by letter. This is only to say that the “Warning” was in no way mine. Spirits are like one’s acquaintances. A few may be evil or may be “eating companions” of a low and hurtful order. The majority, if they influence our lives, are as good as we are on the average, and some may be far advanced and extremely helpful if psychic conditions allow them to be.) (The new book, SSAW, is in good supply for your Christmas giving. $4 postpaid. If you live in California, add sales tax, of course.)


IN PRINT AGAIN is E-THERAPY, the little book by A. L. Kitselman, in which he describes his special theories about the complex (not calling it by that name, of course) and his V method of getting the “E” or what we call the Aumakua, to mine from the top down, so to speak, and dig out the complexes or anything else which may be causing trouble. This book has been mentioned in our SSAW as the nearest approach to the “foot-washing” rite as advocated and used by Jesus. In using “E-Therapy,” there are two vital things which should be added to make it conform to the ancient Huna foot-washing rite: (1) Preparation of the one to be cleansed, which depends on the extent of that one’s complexes or the nature of his eating companions or of his own character defects. (2) The accumulation of large charges of mana by the one officiating as the “observer” or foot-washer, and the sending of this mana to the Aumakua or “E” when making contact with it and asking it to “clear” the one in need of cleansing.


Anyone who has read SSAW will know how both steps are to be taken.  There must be the “conversion” stage in which one turns over a new leaf and becomes hurtless and helpful in word, thought and deed. There are amends for past hurts to be made directly to those one may have injured, or indirectly by a series of impersonal good deeds – these resulting eventually in the feeling that one now deserves cleansing, then healing, guidance and daily help in living. Fasting is also a great aid in many cases, partial or complete. It may be remarked that many people prefer to go on just as they are rather than to make this preparation. Little can be done for these, sad to say.


I have in hand at this writing, 130 copies of E-THERAPY. The price is $1.10 post paid, plus sales tax if you live in California. You may order through me, but Huna Research Publications, of course, will fill the order. It will be well to get your copy while there is a supply, even if you will have to wait until later to go into the book and perhaps to set to work under the given instructions.


By the way, the notation in Bulletin 104, in which I said that Mr. Kitselman was anticipating a possible “Second Coming,” calls for additional comment. The “E” was the real “Second Coming” which Mr. Kitselman had in mind as a primary happening for each individual – a form of baptism of fire in which full contact is restored with the Aumakua as an individual which is also, paradoxically, a very part and parcel of the Great Company of na Aumakua (Po`e Aumakua) or, if you prefer, the Universal Mind on the lowest of several indeterminate levels of ever higher-ranging Universal Minds. No one seems ever to have been able to rise into the far reaches of these “Mind Levels” or “Heavens” and determine their true number or nature, but seven is often given as a possible number, as in “Seven Heavens.” Personally, I have long loved the old lines, “He who sinks the string of mind into the unfathomable, doth err.” (I can still hear the mixed congregation chanting these and other lines at the Hongwangi Church in Honolulu, years ago.) For years I have shuddered upon hearing some pulpit ranter telling in exact detail just what the one and only Ultimate God thinks, does and says – as if he had just had breakfast with Him. There was a story – it resembled those of O. Henry’s –  told of “The Man Who Saw into Heaven.” He was a missionary of very limited outlook. One night he looked through a great telescope, and thereafter he ceased to rant. Leaving his narrow circles, he went to Darkest Africa, and served mightily, preaching not at all. The vast galaxies of stars had stopped his mouth – but opened his heart.


HRA Mike Rinn, who, while being a philosopher also finds that the inspiration and deep inner grasp can be better presented in flowing verse, gives us a compact definition of “God” in these words:


“God is the eternal, immanent law, substance and power of infinite life.”


That is the rigid statement for the mind. He restates it in his poem, THE EVOLVING GOD, for both mind and heart – for the intuition to grasp and carry beyond the form of the worded thought:


All things are formed and renewed in God.

Knowing with an all-inclusive mind,

That the whole may see, while the part is blind

The mover, movement and moved are One


Speaking in terms of Dr. Oscar Brunler’s Biometric findings, we may say that the primary abstraction in religion is to be found in a concept of Ultimate God which at one and the same time pictures Him as an all-inclusive entity reaching as far as the most remote star cluster, extending from the beginning to the end of time, to embody the time-space complex in the material aspect: and still being immaterial so that He ceases to be far away in extended space and time – so that he becomes a mystical central point seated inside the human heart, sharing and including all of its beingness, now or in terms of all eternities. This abstraction will be outside the grasp of the person below the 330 degree level, Biometrically speaking, but will be self-validating TRUTH to those above that level, and more and more clearly seen as the individual rises in terms of the degrees. Below 330, abstractions and paradoxes have no place. Things either are or they are not, and this must be in terms of time and space. Religion must be centered on a person of flesh and blood, dead or alive. Below 200 degrees, the only hope of a God-concept lies in some kind of image and some kind of an altar.


The simple man or woman, worshiping the image of a crucified Jesus, and only dimly aware of the “Father” with whom he “was one,” will not be thinking beyond this here-and-now image concept. But, on the other hand, the person higher in the scale of growth will eventually be forced to stand with Mike Rinn and face the fact that if man evolves, God must be a part of that growth. Again let me quote from his poem:


This may be heresy for all I know,

And I may be damned to eternal woe,

But treading the path all men have trod, I affirm my belief in an evolving God, Who struggles along through night and day

In the midst of thorns which beset His way, He ever evolves as best He can

To unify his modes in man

And what evolves is alone complete;

That nothing functions except the all!


NEW STUDIES OF HUNA MATERIALS will soon begin, it is hoped. With the very generous help of HRAs, it is gradually beginning. The first step has been to find out what books are to be had covering the ancient writings of the Gnostic type and the various ancient manuscripts giving writings similar to those included in the New Testament, but frequently dwelling on the various mysteries.” These “holy mysteries” while even mentioned in the modern prayer books of the Catholic and Episcopal churches, are no longer clearly and fully defined. However, in the early writings under the heading of Faith and Knowledge (Pistil and Gnosis) when viewed with a knowledge that Huna lay basic under each, one may read between lines, translate symbols, and refer words back to the three-meaning words of na kahuna.


Books – a fine lot of them for the start – are now on the way from England and New York, some rare and expensive. After they are in hand, a survey will be made to classify them and then a more careful study can begin.


Already the similarity of the invocations found in this body of literature shows striking resemblance to the invocational form used in Polynesia. The turn of thought is strikingly similar in many passages, and one cannot be less than impressed with the building evidence that Huna was the substance of the “mysteries” from the early days of Egypt through to the dawn of the present “Christian” Era. (I use “Christian” in this way because the Huna heart was lost soon after the death of Jesus and only the outer forms were retained in dogmatized and warped condition.


From THE GNOSIS OF LIGHT by Rev. F. Lamplugh, B.A. (Cantab.) which gives the translation of the Codex Brucianus, one of the MMS discovered in this century, I am reproducing in rough sketch for you the Gnostic form of the Cross as found in the MMS.


Note how the cross bar with the tipped ends suggests a circle lying flat, as in the second drawing. This suggests the halo or ovoid aka body which HRA Verne Cameron found above the human head through the use of his Aura-meter. The aka cord to the Aumakua, represented by the circle at the top, passes upward through the aka ovoid of the Auhane, but if it is “blocked,” the circle become the cross-bar  of the crucifixion type Cross.



In a book, recently presented to me by good friend of Huna, the learned Dr. John Manas – DIVINATION – ANCIENT AND MODERN – from his pen ($3 from Dr. John H. Manus, 152 West 42nd St., New York 18, N.Y.) I find reproductions of images of the High Priest and High Priestess of Artemis. The former wears a rounded cap which I will sketch for you below, and the Priestess has for a headpiece an elongated representation of the aka cord, again thick and round and tapering, but not showing the cross bar or aura circle – this lack possibly indicating the fact that this Priestess had no complexes blocking her “path” to her Aumakua (indicated both by the circle symbol at the top and by the bird symbol standing for a High Spirit – remember the dove that descended on Jesus when he was baptized and the use by na kahuna of the bird symbol in the same manner). Because of her unblocked “path,” the priestess was enabled to get glimpses into the future from her Aumakua.






Here we have a tipped-up aura showing the center opening through which the aka cord passes. There was, evidently, a belief that contact had to be made with the Aumakua, running all through the lore of divination right up and into early Greek times. The successful passage of the aka cord and its accompanying charge of low mana, upward through the “ring” of the Auhane aka body, indicated the fact that all “blocks” or complexes had been cleared from the “path.” This was the “mystic marriage” which was made in heaven. It could have been the source of the marriage symbol of ring being placed on finger, NOT just a symbol of sex union on the physical plane, as is usually taught.


(See the back HRA Bulletins, Vol. 12, No. 66, page 6, for HRA Cameron’s very important findings concerning the aka structures above the human head.) The Priest, sketched at the left, has a string of beads around his neck similar to those used in India and later in the form of the rosary. Supposedly used to count off repetitions of prayers, the real meaning seems to have been symbolic of the many complexes blocking the aka cord of contact with the Aumakua – these having to be removed, possibly one by one, patiently, and with the repeated use of the “foot-washing” or similar rites in which mana was supplied to the Aumakua by a second person with the request that it use it to remove the blockings for the one to be aided or “initiated.” In the drawing of the headpiece of the Priestess, there is indicated a tight ring half way up the conical aka cord, showing that it had successfully passed through the aura to touch the Aumakua indicated by the globe – really a globe of white light, sometimes symbolized by the sun – the “True Light” or Aumakua.


No end of exciting information similar to that just given, is being turned up in the new materials. It is more and more evident that the ancestors of the Polynesian na kahuna once lived in and around Egypt, with their “sacred” language and Huna knowledge spread far and wide, but always veiled heavily with symbols and secret word meanings. The main body of the kahuna people seems to have gone to Polynesia, but some went north, to remain in North Africa, as W.R. Stewart discovered in modern times.


A letter just in from HRA John Cooke, who has just spent three months studying the people in Ethiopia, tells me that they reminded aim strongly of the Hawaiians in customs, manners and appearance, there being a strong Semitic strain visible, and a probable resemblance between the native languages of today and the Polynesian dialects. John was born in Hawaii and his ear would catch this resemblance quite easily. (Judge Fornander, in his massive works on the origin of the Polynesians, stated that the Coptic resembled very closely the Hawaiian in many ways. From this he drew his main proofs that the Polynesians had originated in the Near East.)


More will be reported from time to time on this study. Of course, what we are looking for is more and more information concerning early beliefs and early methods of unblocking the path to the Aumakua. There may be some mechanism which we will not recognize at first when we run into it, but by covering the ground again and again, we may suddenly see the exact meaning behind some veiled outer meaning.


One of the new friends, found through the new book, and a lady of broad study background, wrote to say that, to her, the effort to get through to the Aumakua to gain help and healing was of secondary importance. What she desires is contact that will lead to a cleared path and then to swift evolutionary growth of the kind we call “spiritual,” for want of a better word. This is indeed following the command, “Seek ye first the Kingdom of Heaven…” The letter brought out in sharp contrast the two goals or two types of approach to Huna and the conquest of the cleared path and the perfected Biometric pattern. I am reminded of the fact that, in either approach, the first necessity is to begin searching earnestly, with the turning over of the good new leaf, and the second, to get the path cleared of complexes and of the influence of evil “eating companion” spirits.


THE ENGLISH “AURA BIOMETER” which was recently ordered, has not yet arrived, nor have any of the HRAs who have received one of these biometers reported as yet success or failure in using one. I will report later on the subject. If we can have three or four at different places able to make readings from signatures on this new biometer, we can test for similar results and become more certain that the Auhane is not causing errors. A recent caller had me run him on the Cameron-Bovis version of the Biometer.


I got 383 degrees for the brain radiation figure on three tries. Then he told me that Dr. Brunler had read him at 463, and that this was the figure he read for himself with his own improvised method. There is little question that we need a better method of checking amongst ourselves. Meantime, I am slowly reading through French books on the use and nature of the pendulum, and am learning much that is new to me, even if it does not concern the biometer as we know it.


CHANGE YOUR TMHG TIME to fit the return to ordinary time from the daylight sav

ing time of the summer months. The TMHG lists are renewed the first of each month, and this calls for a note if one wishes to continue. If a reply is desired, please send along a stamped and self-addressed envelope to save me time. The results continue to be excellent in many cases. More are joining the work continually, and the flow of mana is very strong. Many pick up the telepathic signals sent at the beginning of each period, often with added colors or light effects of a strange nature – green or gold fire fringes around triangles or squares and the like.


THE USE OF THE FOOT-WASHING and other cleansing rite methods to remove complexes and lingering Aunihipili feelings of guilt or unworthiness, has been reported by letters or in personal conversations by several HRAs. Such a simple thing as a mutual forgiving of sins and doubts, by husband and wife, each in turn, accompanied by sober washing (the rite was made to include this physical stimulus) got surprising results in the form of easy contact with na Aumakua and set off a whole train of answers to prayer requests – many requests granted before formally voiced in prayers. When business slacked up, the cleansing was repeated to make sure na Aunihipili had not slipped back into the old habits of feeling unworthy, and at once the prayers for more business brought more than could be handled.


In a series of tests made by an HRA with an almost perfect will and personality pattern, and a 381 brain radiation, prayer and laying on hands got increased results after mutual foot-washing rites with an HRA friend who is gifted with a natural ability to collect much mana with ease. (This gentleman saw the typical “Great White Light” after one of the foot-washing sittings.) They have had but little physical reaction aside from the sense of heat and of much flowing of mana currents through them, with tingling etc. Fruit fasts, and three day complete fasts were tried out. Last report was much increased mana accumulation and sense of flow when laying on hands with prayer to the Aumakua. A case where much pain followed X-ray burns in treating a cancer, has responded surprisingly well, but for some unknown reason, the hands of one of the HRAs increases the pain while those of the other stops it. A dangerously low blood count came back to full normal in this patient in a few days. (She is the wife of one of the HRAs.)


In the tests of the foot-washing type of kala, or cleansing, the idea has been to cleanse first the ones who propose to administer to others, and when this is accomplished, the cleansing can be administered to others before using the laying on of hands and prayer to get help and healing in any line. It may be suggested that for those who are getting poor results, the aid of a friend is much to be desired. “Healer, heal thyself,” is a very old and real statement of the difficulty. “When two are agreed…” etc, gives the partial answer. We are learning that the foot-washing method is far easier to use than was at first expected. Any good and kind friend can help one in this way, perhaps not in one sitting, but the results are better with each foot-washing and making of the prayers for help. If the old future breaks up with a crash and seems to fall on one’s head, the thing to do is to sit tight, endure it, and wait for the improved condition that is sure to follow if we persevere.


FRAGMENTS OF A FAITH FORGOTTEN by GRS Mede, 1906, and now a rare book costing $30 per copy, has just arrived as I write. In pausing to glance through it I have come upon quotations from a Gnostic writing not included when the New Testament books were selected. It is titled, “The Acts of John: Fragments have been found and translated. That the “mysteries” were pure Huna, is again apparent here. John is made to say:


“Now these things, brethren, I speak unto you for the encouragement of your faith toward Him; for we must at present keep silence concerning His mighty and wonderful works inasmuch as they are mysteries and peradventure cannot at all be either uttered or heard.”


In the MMS is given a chanted set of statements and replies passing between the one to be initiated into the mysteries, and the one who will officiate at the rites. I will give them in part, with the Huna words matching ideas and with comments.


Candidate: “I would be saved.”

Initiator, standing as the Aumakua or “Father:” “I would save you.” (This states the basic need of being saved from whatever blocks the path to the Aumakua – or from sin, trouble, illness, etc.)


C: “I would be loosed.”


I: “And I would loose.” The word for “forgive” in the language of na kahuna is hemo`lele, literally, “loosed” and “fly upward.” It is the symbol of freeing one from the chains of the complex and from guilt fixations or the influence of evil “eating companion” spirits, so that the contact can be made with the Aumakua and the mana and accompanying prayers can be made to “fly” up to the Aumakua.


C: “I would be pierced.”


I: “I would pierce.” Hou is the word for “pierce.” It has also the meaning of to pierce or force entrance into something to find and draw out something. In this case, the Aumakua, figuratively “thrusts a hand” into the aka of the Aunihipili, finds the complexes, and pulls them out. When this is accomplished by the foot-washing or similar rites, the symbolic “resurrection” or rebirth comes with the return of the prodigal son or the re-establishment of normal intercourse with the Aumakua. Note the next unit.


C: “I would be born.”


I: “And I would bring to birth.”


C: “I would eat.”


I: “I would be eaten.” (Here we come face to face again with the ancient rite or symbol of “eating the god.” In Huna we learn that this is the symbol of feeding the god or Aumakua with a flow of low mana, while at the same time a return down-flow of High Mana “feeds” us. Mana is all that can be used for food in this mystery.




The list of those who formerly were sent the Bulletins has not been cleared of dead wood for a year. The old list will be used to send out ads when and if a new book is offered for sale, but a new list must be made up to include friends who really wish to have such Bulletins as this, when they can be sent. If you have read this far, and if you are really interested in such things as I have been writing in this Bulletin, and if you wish to be kept on the new Bulletin mailing list, will you drop me a postcard to say so? I’ll not try to reply, but your address stencil will go into the “Bulletin” set. Thanks so much. Alohas. MFL




Contacting the Aumakua is the first great step in the use of Huna. Many can make the contact with ease. A letter just in as I write, says, “Last week three friends gave three days of startling exhibitions of your Huna methods of contacting the Super-conscious or Universal Mind. I do not see how anyone could have failed to be impressed. A research chemist tried every question he could think of that required an answer differing from the usual textbook data and NOT ONE ANSWER WAS WRONG. The questions included requests for physical constants that had required many months of hard work to obtain.”


That was straight Huna. With the addition of the “E-THERAPY” methods to those of Huna, HRA Charles Pitts, conducting a class in Sunnyvale, California, found it good to teach relaxation as well as take steps with his students to clear the “blockings” from the aka cord paths of contact. In a letter which arrived two days ago (after the Bulletin of this issue had been run), he reports, “Last night I was integrated further, and I had an experience similar to the one before, only this time I received or saw the white light several times. Instead of seeing only the light, this time I saw, just once, the source of the light. Usually the light seems to be a shaft, but this time the shaft was small in size with a sphere suspended on it. The sphere gave out the light. It was golden in color. I observed it but for an instant, then it happened – and what a sensation! Not just pleasant, and accompanied with a terrific surge of emotion which reached an almost unbearable point of stress almost instantly. Then the light was gone, but the feeling of the shock left me shaken for some time. Jim was integrated Monday by Mrs. Pitts after we returned home. He saw more and more colors, and after 45 minutes to an hour of getting past history recalled, seeing people and places and things, he went looking for the light, and got it. He held it for only a few seconds, but he knew he had by the reaction – which left him rather shaken for the rest of the evening.”


Another letter, this one of September 12th, says, “Another manifestation of Huna: I got a fine winter coat, badly needed, but which I could not find money for just yet. So far Huna has always provided the things we need. Now our ancient car is failing and we will see what happens.”


Mrs. B.C., of Anderson, Indiana has given me permission to pass on her experience. Shortly after reading about Huna, “some old surgery” (veins removed from legs) “began going bad. This was about to make me give up my job. I am a widow and have to work, so the situation was alarming to me. I took Mr. Long’s experience and did just as the woman kahuna in his first book told him to do.” (She tells at length how she commanded the Aunihipili to do its part and get on with getting the healing. She made her Huna action morning, noon and night.) ‘The first day I felt nothing except that the leg with the badly swollen arteries and large and growing black patches alternating with angry red, quit hurting and seemed a little better. Then on the second day I felt what seemed to be a small bolt of lightning leave the lower part of my back and shoot the full length of the bad leg. Later, I was amazed to find that the lightning came each time I called on the subconscious. By the fourth day the trouble all was cleared up – was back to normal, and has stayed that way.”


Yes, Huna works. If you, personally, wish to get better results than you may be getting, try combining Huna and E-THERAPY. I have obtained on consignment, 130 copies of the Kitselman book, to be released through Huna Research Publications. You may send your order to me. $1.10 covers the book, postage etc.