Max F. Long, Vol 8 (1955-57), English HUNA Bulletins 111-124

HUNA BULLETIN 111

The Move to Vista, CA

February 1, 1955

 

 

“WE” HAVE MOVED!

 

Please make note of the new address of the editorial “we,” of the HRA Bulletin. Write it in your address book or on a card to keep in your desk or behind the clock, but don’t let it get lost.

 

THE NEW ADDRESS IS:

Max Freedom Long

P.O. Box 875

Vista, Calif. (U.S.A. for overseas HRAs.)

HOUSE ADDRESS: (not for mail) 210 North Melrose Drive, Vista, Calif.

TELEPHONE: PAlace 4-2381

 

OPEN HOUSE for HRA visitors: SUNDAY AFTERNOONS, 2:30 to 4:30 with time out from 3 to 3:20 for TMHG period. If you plan to come to call, please let me know well ahead of time so I can be sure to be at home. (I often go calling myself on Sunday afternoons, you know, if dates are not agreed upon.)

 

DIRECTIONS FOR FINDING THE NEW PLACE will be mimeographed so that I can send you a sheet when arranging for your visit. Briefly, the place is about a mile from the flag pole in the village, west on the freeway that leads to Oceanside, some 8 miles away. About two blocks after passing the sign “Vista,” which marks the town limits, one comes upon Melrose Drive, which crosses the freeway. One turns north on it for about two blocks, watching for the second clump of roadside mail boxes, and for one in a clump of four which is marked No. 210. Turn left at this point and drive 500 feet straight up the hill on the narrow road. At the top the road turns a bit to the left and a board with the number 210 points to the white house sitting low on the ground at the end of a short drive. Cigbo will probably be sitting on the retaining wall under the big star pine waiting to greet you, or, if you can’t see him, there may be one or several neighborhood cats there sunning themselves. (You will pass two houses on the way up, both on the right, where delightful neighbors live. Our house cannot be seen until you get to the house driveway as it is completely hidden by old trees so keep climbing right up, in second gear, and on faith.) If driving in from Oceanside, count about 7 miles after starting on the Vista Freeway, then watch for a sign saying Melrose Ave. or Drive. If you come to a spired white church on the left of the road, you have gone about two blocks too far and will have to turn around and go back. (Do not let the phone number of PAlace 4-2381 throw you. It isn’t at all a “palace” to anyone but us, and besides, all Vista numbers begin with “PAlace,” regardless. There is no bell to ring. Just toot your horn and yell, “Hay Rube!” like circus folk do in emergencies, and we will swarm out to greet you.)

 

THE STORY OF THE MOVE AND THE NEW HOME

 

This story is a testimonial to na Aumakua and the workability of Huna from first to last – a really amazing story.

FOUR YEARS AGO, Mrs. Long and myself, together with our best friend, Miss Ethel L. Doherty, who is our partner and writing teammate in all things from the business of publishing to that of house buying, decided that we had lived long enough in the crowded city, (on another “Melrose Ave, oddly enough) and that the time had come to see if we could exchange our equity in the Hollywood house for something to our liking in the country.

 

OUR SEARCH TOOK US over most of Southern California, and Vista appealed to us as being the nearest to ideal in climate and elements. It was near enough to the sea to have a mild climate, and far enough away to be quite dry and free from fog. There was light sandy soil to be had for gardening, and the neighborhood is one of low hills and little valleys with many groves of avocados, oranges and lemons. The town served enough territory to have plenty of stores. While many good places would have served our purposes, their water supply was uncertain. We hoped to get a place a little away from a town and not too close to neighbors. We hoped also to be on a hill or high enough on the side of one to enable us to look out across other hills with perhaps a glimpse of a mountain capped with snow in the distance.

 

WE MADE OUR PRAYERS, HUNA FASHION, asking to be guided by our na Aumakua and helped to find the right place, also to be able to swing some deal to allow us to make the exchange of equities. We found several places which were large enough to hold our things, personal, business, and HRA. But it appeared that half of Los Angeles was looking for just what we wanted, and country properties were going for over twice what city properties would bring. The way did not open and our prayers were not miraculously answered.

 

DECIDING THAT NA AUMAKUA WISHED A DELAY, we rested on our oars, continued to pray and send mana, and did our best to do what na kahuna used to do in olden days when they exercised “patience,” (hoo`mana`wa`nui), which is to keep making mana surcharges to send with prayer, over a period as long as time itself, if that became necessary. In other words, we settled down to the work of empowering na Aumakua with mana while holding up to them the general picture of the place we wanted and the deal we wished to make to get it.

 

LATE LAST OCTOBER, there came a period of heavy “smog” in the city. It made us suddenly very anxious to move. And here is a very important point from the point of view of Huna. We had all feared the effort to move so much plunder. We were comfortable and our na Aunihipili had shared the reluctance to make the strenuous effort to pack, move, and settle into a new place. The “smog” made us suddenly more than willing to make the move. Na Aunihipili of the three of us, who had probably been blocking the answering of our prayers, suddenly responded to the PHYSICAL STIMULUS – of “smog” discomfort – and the prayers began to go through and draw on the cumulative power sent to na Aumakua. We had left a standing order for a place with a realtor in Vista at an earlier time.

 

SUDDENLY NA AUMAKUA BEGAN TO ACT for us. Our Vista realtor phoned that he had at last found a place that he thought filled our description, and at a price which made the deal possible for us. It was, however, tied up in an estate and might take some time to clear. We drove down the next day, which was a lovely, sunny one, and at once fell in love with the old house. It had enough of everything we needed to get past. By using the big garage under the house to stow things, and also the long screened porch, we could manage. The place lay there deep in old trees, so quiet and peaceful, that despite some very strange arrangements and additions, we decided in a matter of minutes to take it.

 

THEN BEGAN THE BIG EFFORT AND THE APPEARANCE OF OBSTACLES. It was touch and go from the very first. There was trouble with the affairs of the estate at once. They continued with one thing after another to threaten to stop the move. It was a matter of highest bid, and we had no way of knowing whether or not our bid would be topped or accepted, if not topped. However, we had the definite inner feeling that na Aumakua were handling things, and so went ahead, exerting all the faith we could muster, and holding strongly to the picture of the Hollywood place being sold quickly so that we could transfer the equity to nail down the Vista place. We called a realtor in Hollywood and said, “sell.” We chanced selling ourselves out of house and home, with no place to go, but took the chance confidently. There is a certain something or other one can feel when the GUIDANCE is clear and strong.

 

Hurdles, one after another, came up, some looking like blank walls. We kept the roads hot between Hollywood and Vista. We wrote and phoned and went to see estate people. We prayed and prodded to get people to act. Deeds and notes and other papers were “lost,” and people had to be forced to have them duplicated. In Hollywood we began packing, even with a steady flow of “lookers” passing through the house, my Study and the small storeroom in back of the garage. We kept the book business going, and I got out the December Bulletin. It looked as though no one wanted a house so large. No one could pay cash. No one would put up with the noise of Melrose Avenue, etc. We continued to pack, and pack, and pack.  Also to make repairs. We had been told that the estate would act on the bid and that we could move before Christmas. But it was impossible for us to get sold and ready to move by then. We did not know this, but na Aumakua, with their superior wisdom and power to see ahead, saw it clearly. There is no doubt in our minds now of that. Looking back, we can see how everything was timed to the day and the very hour for us. Exactly, as if on a carefully planned schedule, things happened. Hurdles were leaped one by one. At just the right time the Hollywood house found someone who wanted it and who could pay cash. The moving day was set, and the weather held.

 

On December 28th we loaded two vans. On the 29th they were unloading at the Vista place and the sleepy old house was being stuffed to the rafters. The heaviest of the two trucks, in negotiating the quite steep and difficult turn-around at the top of the drive, got out of control, but was stopped in time, with only a blown tire cut by a large stone which had saved the van from disaster resulting. The Protection as well as the Guidance never failed from first to last.

 

THE MATTER OF GETTING A POST OFFICE BOX was a typical example of Help. We were told no box could be had for love or money. Our local realtors tried to pull wires with the Vista post office people, all to no avail. There simply were no boxes. Cigbo’s toy press had been set up and it was time to change the address on our stationary and shipping labels. I disliked very much having to use “General Delivery” on everything. I held up the change and asked na Aumakua to take over. The next morning, when I asked for our mail, the girl at the general delivery window said, “Would you like a box? We have one.” I told her how badly we wanted one and how we had been on their waiting list. She seemed unable to give any explanation as to why or how a box had suddenly become available, but later, the man who changed the combination on the box remarked that it had been “out of order.” It would seem that na Aumakua knew about boxes as well as everything else or were na Aumakua taking us right down the line and through the jumps, one by one, and each on an exact time schedule, to give convincing and undeniable proof of their verity, wisdom and power and to convince us beyond any small possibility of doubt that when we do our parts, they can and will do theirs in the best way for the general good,

 

The GENERAL GOOD is most important. Na Aumakua never rob Peter to pay Paul in answering our prayers. The natural law seems to be, at east on the physical level, that one must pay in kind for what we get from others, be it a house or their time or love or understanding. In our case, we had to wait until our monthly payments on the Hollywood house built up a sufficient equity to make it possible to handle the Vista place (even though the latter was a bargain, as prices go – a bargain which na Aumakua knew about). We must also recognize the fact that, on the mental level, one must pay in the coin of mind. Hate will not buy love On the level of na Aumakua, the coin of purchase of seems to be that of love and faith with no doubting or Aunihipili holding back. In addition, the decision must be made and pictured to show as nearly as possible the good things we want and will do our utmost part to try get or to bring to pass. Then there is the matter of sending enough mana to na Aumukua to enable them to work for us.  Mana is needed to move a muscle on the physical level. It is needed to think and so to plan and build up the Auhane form of  “will” to cause action. It stands to reason that na kahuna were right in stating that mana was also a necessity on the Aumakua level.

 

In passing , it may be said that the person who asks for something, be it a home or healing, help for a loved one or even a stranger, but WHO OFFERS NOTHING in return, be it in effort, thought or mana, gets only as much as is paid for. Personal healing, we see more and more clearly, is purchased with the coin of change in thought patterns, action patterns and of complexes and spirit associations. The mental cause of illness must be removed before the vibration can be changed to bring healing. A book could be written on this angle alone. When I receive letters from strangers, asking that the TMHG be used to heal them or their circumstances, and making no offer to lift a hand on their part, even to learning to take part in the TMHG effort, (usually without the customary return envelope for a reply) I fear that they are the kind who remain beyond our ability to assist. I have come to believe more and more that miracles come only after a long and careful preparation, consciously or subconsciously made and with the little payments made over a long period of time love and mana (emotional or Aunihipili love-plus-mana-force) to na Aumakua. However, it also becomes evident that na Aumakua, at times, can act on their own to help us and guide and put jam on our daily bread in the most amazing and delightful manner, with Mrs. Long and Miss Doherty frequently called to cut them, as it was as much their move as my own.

 

Or I consulted our three astrological charts, trying from the indications to anticipate events to come and the outcome of pending matters of many kinds. The over-all readings told the general story of what was to come. It was incorrect on some minor points, and it was evident that the cards often reflected our hopes and fears of the moment, although they steadily predicted that the move would be made under highest Guidance (the “Hermit” and “Temperance” cards of the major arcanum of the Tarot) and that all would be accomplished swiftly and with only minor upsets. This will sound like a strange recital to those of you who are unfamiliar with this line of investigation, or who may consider it superstition and nothing more. Some fine day I must do a small book on the Tarot myself and give the secret key to the occult meanings of the major cards – a key which I came upon by chance years ago when trying to use the cards to set up a form of horoscope for one’s “soul” to give its  standing in terms of progress through incarnations and in terms of inner self evolution or growth. The key shows clearly that na kahuna of old had a hand inventing the Tarot, and that, as was their invariable custom, they built in a secret set of symbols aimed at preserving the knowledge of Huna for generations still to come. How well they built may be seen when the key is applied to the modern set. (Sets of Tarot cards have been advertised by FATE in recent issues, but no ad for them appears in the February number for some reason.) (The set published in England and imported by dealers for American trade is the best. It was drawn by P. Smith under the direction of Waite, and usually has a small book to accompany the set, retailing for around $5.)

THE NEW BOOK which I had hoped to complete, has been held up by the move despite all my best intentions. My plan is to get off this Bulletin a bit ahead of its date, so that you can all have my new address, then let the settling-in process wait while I get on with the writing and Mrs. Long and Miss Doherty (Ethel D and Louise L, to their friends) get the editing done. Then off to the printers and, I hope, ready for release in April. It will be very simple and will serve several purposes. Primarily it is intended to give daily readings with instructions to help you bring your Aunihipili into line by easy stages so that it will do its part in making the proper Huna-type prayers. It will be a shorter book, and will probably sell for $3. As a Primer of Huna, it will avoid the abstractions and so be simple and direct and fitted to the needs of the many whose Biometric reading falls below the 330 degree level. Below this level it is all but impossible to grasp abstract ideas. This book can safely be placed in the hands of a 288 degree person – these “salt of the earth” neighbors of ours far outnumbering those above 330, the level where the HRAs start and from which they rise to as much as 550. My standing is 382.

 

There is much to be done after the book is off to the printer. As we are now publishers as well as writers, and must also be sellers of the books, there is advertising to write and get printed, then sent out by scads to rented name list of buyers of books in this end of the field. Much work ahead, but this is our business, and it is the way we now make our living. Should letters to me remain unanswered for a week or two, and then bring only a mimeo sheet with a post script typed on the end, bear with me and know that I would love to write at greater length to all my friends if possible.

 

THE HRA GROWS SLOWLY and progresses a little at a time. From the new readers of the two books already written on Huna, there come new members to fill our ranks, and many of these are seasoned students and active workers. The HRA groups at Chicago and Boston are composed almost entirely of such new members and their friends, and have been organized by energetic new members.

 

THE DREAM OF A HUNA LABORATORY has not yet been materialized, but may come in due time if we keep the need in the back of our minds. Frequently I have the promise of funds for the starting of the Laboratory providing the one making the promise makes good in some business venture. Just now a gold mine is in the TMHG for abundant production, and should it pay off as hoped, a liberal starter for the Lab may be presented.

 

Four HRAs have said in recent letters that they would be interested in having the tape lectures taken off and the material made available in mimeographed form. As the demand is so slight, the project may be allowed to rest until a much later date. Perhaps it might be better to wait, then make a small book of the lectures. This would reduce the cost and also make the material more easily available to the HRA as well as to the general public. Little by little Huna is entering the list of systems which include Theosophy, New Thought types of “science” religions, and Spiritualism.

 

THE WORLD’S YEAR OF 1955, which largely lies ahead, promises well, as I see it. Our TMHG prayers for world peace and the return to sanity after the mad orgy of wars for domination may have counted far more than we realize. In any event, personal danger to any leader of aggression is now so great, with hiding places so insecure since the advent of the H Bomb, that men like Hitler will think twice before setting out to conquer the world. Given peace, even of the uneasy “cold war” sort, the human values begin to emerge. The individual who became merged or lost as “cannon fodder” in the past century of war, again assumes importance and has a voice. We learn again that we are our brothers’ keeper. Once more we can pause and turn our faces upward into the light to see that, as HRA Olga Rosmanith put it, “the stars are still there.”

MFL

 

YOUR MANY CHRISTMAS CARDS were a great pleasure to me. They came during the packing period when things were rather thick. Thanks to good friends and good HRAs, our Christmas was made bright although we made none of the usual plans and sent out almost no cards. Belatedly, but with warmalohas, let me now return your good wishes to the best of my ability.

 

THOSE OF YOU WHO REMEMBERED THE “CIGBO” WORK FUND or who sent me personal gifts, have all had a mimeo note in reply to express my thanks and those of the HRA “kitty.” You may have been agents of na Aumakua, for the expense of moving the HRA files, press, cutter and the like was greater than Cigbo had planned in his kitty mind. By the way, I ask forgiveness of any of you who resent our imaginary cat, “Cigbo,” who is supposed to be in charge of the HRA work funds which are kept in a cigar box, together with our stamps, paper money and the like. I have never quite grown up and the whimsy of an aka cat has pleased me. It has also pleased many HRAs, but not all – I had a letter recently from Australia from one of the oldest (in terms of membership) members, in which I was scolded roundly for having invented a fictitious “kitty” to “pass the hat” instead of passing it myself. In the same letter I was called upon the carpet for my failure to carry the banner of Huna brilliantly and as becomes a great leader such as Jesus or Gotama. Should other HRAs have in mind similar objections to the faulty way in which I play my part, I apologize also on that score. Meantime, my thanks grow even warmer and louder to those of you who ask little or nothing of me, and who expect only that I do what I can and that I both share my own thoughts and findings with them and act as a center of sorts to keep the Huna work rolling. (The incorrigible Cigbo speaks up as I write, from his place beside his cigar box atop my desk, to say that, as he owns no hat to pass, he is guiltless. He admits, however, passing his cigar box with an eagle eye for buttons.)

 

THE TAROT CARDS have been discussed in two articles in the February issue of FATE magazine. The lead article is most unusual and it is by one of our own well seasoned HRAs, Irys Vorel. Her article is unusual in that it gives information obtained from a Gypsy woman who had used the cards to tell fortunes for years, and who could and did give her the traditional Gypsy meanings of the cards and tell how to lay them out for simple future-telling. Many of the meanings given are new to me although I have studied and used and lectured upon the Tarot for over thirty years. She shows some of the simple lay-outs and offers for the use of the amateur a special set of cards with instructions and a fine cloth to go over a card table. On the cloth is printed the “station” places and other needed things. The cost of the entire set-up is $5, post paid.  A set may be ordered from her by addressing Irys Vorel, 403 – Sevillia Hotel, 177 W 58th St, New York 19, N.Y. A few years ago she sent me her first set, and just before Christmas a sample of the new and more elaborate set just now released.

 

THE SECOND FATE ARTICLE on the Tarot is signed by Hettie Chesney and seems to be a condensation of the standard books on the subject. It will be noted that many of the meanings given in this article are not at all satisfactory to one trying to use the cards for predictive readings. Major arcanum card No. 12, “The Hanged Man,” for instance, is described as “A strange and concerning card.” Either this is a misprint or a very muddled statement. The rest of the description includes, “Some authorities say it represents martyrdom, self-sacrifice and atonement. Others give it a more subtile meaning.” This more subtile meaning, is not touched upon, but is left to the reader to wonder about. On the other hand, HRA Vorel goes right to the point and says, “12. THE HANGED MAN: Confused conditions obstruct your progress. If the Trump lies upside down – chaos can be adjusted.” My personal reading for this card would be long and involved if I were to give the Huna key meaning for this card. For predictive purposes, my reading would be that one will get into a trying situation from which it will be hard to work out. The motto for the card might well be, “That’ll larn ye!”

 

MY EXPERIENCE WITH THE TAROT AND ASTROLOGY, for what it may be worth, is that both are outer expressions of veiled “magical” truths and that, in the hands of psychic and expert users, they form valuable tools with which to probe past, present, and to a degree, the future. All during the hurdle-leaping course of the move from Hollywood, I ran the cards

 

AS A VERY YOUNG MAN I became very curious about a silent old railroad man who always rose on Wednesday night prayer meetings to give his never changing testimony in a voice vibrant with some strange inner conviction. He would say, “I stand here tonight, a monument to God’s mercy.” It was whispered about that he had come out of the gutter in a great city because of prayer, and that he had come through wrecks and train disasters time and time again, unscathed. So let me testify in my turn.

 

HUNA IS TRUE AND WORKABLE. THE NA AUMAKUA ARE ENDLESSLY LOVING, WISE, FORGIVING AND SO VERY KIND.

 

Considering the experience which I have been describing, that of the move to Vista, and a long list of related or similar experiences in which others have been involved, especially in the help called down through our Telepathic Mutual Healing Group work, I am strongly inclined to mark this move as a milestone of experience. A good friend and HRA has suggested that we call the old house “Huna Haven.” And I am wondering whether or not to give our HRA Bulletin the new name of “THE NEW VISTA” for certainly we are by now beginning to see more clearly and much farther into Huna. What would you think of such a title? There is no need to answer, but I share my thought in the matter with you as I sit here in the blessed quiet of the fresh countryside and look out through the soft winter drizzle to the misty hills. How I wish that every one of you of the HRA could be so happily situated and could share with us the freedom from the odd and disquieting psychic cross-currents of the city. Na Aumakua seem very real and very close down here, and where they are, the inconceivable Highest God must be. Rejoice with me, and share my pleasure if you can.

 

PICTURING the new place, so that you can share it with us in your mind’s eye will be more or less a picturing that will vary with each of you. I will not try to describe the place in more detail except to say that it is between Los Angeles and San Diego, and is much nearer the latter city. For the rest, do not try to picture us as we are at present, camping here, surrounded by stacks of boxes and bundles and with only the first and most necessary steps taken to make places for things and restore order. Rather, picture the place in terms of the house in the country of which you may have dreamed. But whether you dream of it as a castle or grass hut, be sure to include love in the picture. This place seems to vibrate softly with the love of the old Swedish gentleman who built, planted and owned the plot with the house and lived here and loved it long. His aka threads remain fastened to a host of things, as he built with his own careful hands, and planted and loved each bush and tree – He had a bent back and was very deaf and quite alone in his later years. But that he was a philosopher, I have no doubt. Everyone who speaks of him will show that they loved the man. In their love, he built his own monument. His flavor lingers in the carefully fitted doors and windows, and in the craftsmanship of two closets lined with cedar. I have found his wavering signature on a bit of paper, done in ink, and some fine day, when I can discover in which box I have packed Biometer and pendulums, I shall run a reading on it. I am sure I will find his “personalitv pattern” large and round clockwise and good. I wish I could have known Nils Pearson.


HUNA BULLETIN 112

Bits & Pieces

May 1, 1955

 

 

“THE NEW VISTA” title for our Bulletin seems to be something to be considered carefully over a longer period before being put to use. Perhaps I can obtain a good used offset press after a bit, for the HUNA RESEARCH PUBLICATIONS, and so can have it for use in getting out the Bulletin. Such a press would run on both sides of the sheet and would allow a more presentable masthead. Such a press would allow us to print most of the ad material needed to sell the Huna books, and might make possible the manufacture of the little booklets on the Tarot and other subjects which are of general interest to students of the materials of our corner of the field.

 

THE NEW HUNA BOOK HAS BEEN GREATLY DELAYED by many unexpected things, and, although expected to be ready for sale by April 1st, has not progressed as hoped. It takes three months for printers to manufacture a book, and what with strikes of printers, binders, paper mill workers and the like, or very large editions of books such as Bibles clogging production, one can never tell. Now, to play safe, we have set the release date at early July, and will hope that the book may get off sooner. Those who have already placed their orders and even sent in the price of $3 for the book may have back their money if the delay is too long, otherwise, their orders will be filled – “rush” the first possible moment.

 

OUR OPEN HOUSE PLAN FOR SUNDAY AFTERNOON failed utterly to work. The good friends all refuse to be hampered by such a setting of time and insist on coming at any time that suits their convenience. Sunday is also a bad day for comfortable driving, so, NO MORE SUNDAY OPEN HOUSE. I will reserve Sundays to put on the old work clothes and to do the work in the garden and grove which I cannot get done on week days. I realize, of course, that each friend and each HRA, as well as most of the Very Important People who happen to wish to drop in on us night or day, are, individually, “different” and not at all to be limited by such rules as may cause others to call at set times. But, even if very necessary work does not get done and the old place remains almost as jumbled as when we moved in and piled up the plunder in late December, we have had much fun and many pleasant visits – far more than we ever had 1n Hollywood and before we stopped hiding out in an effort to escape telephones and doorbells. It may come to the place where I will hang a row of pullovers on nails just inside the door of the cluttered screen porch (sizes to fit even the largest and smallest) and put guests at once into work garb and take them with me into the garden or grove to weed, repair sprinkler lines, irrigate, or (and this job promises to be everlasting) hack at the jungles of wild berry bushes which have been allowed to invade the lower ones of our 75-odd avocado trees and turn them into dying haystacks of leaves and wicked thorns. (Bring your own gloves with long cuffs, and your own heavy boots. I have the hoe, ax, fork, etc.)

 

DESPITE LACK OF TIME TO DO MY WORK and answer an average of thirty letters a day, care for book orders and learn to be the much-hoped-for thing, a “grove man,” I am having the time of my life and love every minute of it here at Vista. It is such fun to have projects to look forward to and to work out – and I have no end of them. So have Miss Doherty and Mrs. Long (Ethel and Louise to all our friends). We have a Sears store within 20 minutes drive, and there one can get almost anything for a few dollars down (a great temptation to bring home the whole hardware and gardening department stock). I have wangled a little “Roto Spader” that is the joy of my few free hours. I use it to dig up the weed and oat patches and then hastily throw in seeds from most fascinating and alluring seed packets. (I started planting a lot too early, not knowing this climate is colder than that in Hollywood, and most of the seeds failed to grow.) The little digging machine has a small engine which can be hitched to other things and, needing a power saw frequently, I bought a mandrel and saw blade, mounted them under a proper piece of plywood, set the whole on legs from an old radio cabinet stand, hooked on the little engine, and now I can rip and saw amazingly. I plan to glass in one end of the long screen porch and, given time, to build on some storage space, even a garage! (Cigbo instructs me not to forget a new “kat house” for him, as the duck house which was to be his, is chuck-a-block with fertilizer, boxes, tools and “stuff.”)

 

THE LECTURES ON TAPES which were started at the behest of HRA Charles Pitts and the others of the Sunnyvale, California HRA Group, have hit two snags. First, my time has been so full that I have not been able to make up more lectures since the 6th. Second, the duplicating and sending out of the tapes by the Sunnyvale Group became a cropper because members were too busy to handle the matter and, more particularly, there came to be some trouble in the instruments used to “dub” off the duplicates of the lectures – the result being that some of the tapes were so poor that they could not be heard clearly. I understand that these tapes have been replaced by proper ones, but have no record of the deals. As I have a fair dubbing arrangement, thanks to the generosity of friends in the Sunnyvale Group and to the trading around to get a second player, I can now make up the tape lectures. Mr. Pitts may soon be moving from his present home, and has requested me to take over the tape dubbing and sending. He has returned to me the three original five inch tapes with a 30 minute talk on each side, and I have set up in a corner of the garage the equipment needed. So, for the lectures on tapes, write to me direct and I will do my best to keep the ball rolling. Please give me a little time, however, to dub off what you may wish.

 

PRESENT LECTURE TAPES AVAILABLE ARE: (All on 5 inch reels, running at 3 3/4 speed.)

 

Reel #1: “The Necessity of Knowing and Using Huna.” 30 minutes. Side 2: All about the Biometer and group work with same.

Reel #2: General talks on both sides about various Huna angles. 

Reel #3: More general talks on Huna angles.

 

I suggest that those groups or individuals who have access to tape recorders, order the reels one at a time, play a side at each of two meetings (one side being 30 minutes and all a group can take at one sitting comfortably), then return the reel and trade it for the next. I will try to make up one or two reels of each pair of talks and have them in hand so that they can be sent at once, but it may be a short time before I can find minutes to get stock dubbed up. Cigbo will scratch up a few reels of tape for me to start with, and each of you who order can start by sending in an empty five inch reel or sending me the money to buy you one. I can get them for $3.25 each for you here, or write to WESCOTT’S TAPE, P.O. Box 1153, Columbus, Georgia, and ask them for prices on single five inch tapes. They handle several grades at reduced prices and sent me a pair of the larger reels with very fine tape for my own use. (I have bought spools and will cut them in two and each will make two reels of our lecture size. Mr. Wes Scott, the proprietor, puts out a small release, “Talk About Tape Talk” if you are a fan and interested in getting tape stock for your recorder. For the time being, and until the tape lectures may have come to have more demand and so take more time, there will be no charge for sending out the dubbed lectures, but something for Cigbo’s box will be welcomed to provide a small fund to be used in the activity. (Three or four groups and individuals have, so far, sent in for the first lecture or two.)

 

MIMEOGRAPHED LECTURES taken from the tapes and edited may become available in a few months for those not having players. Thanks to the kindness of a new HRA in Texas, who offers to transcribe the lectures in rough draft for me as his Service to the work, this project may get ahead. Should the offset press materialize, the edited lectures might be made up in more compact form as small booklets – the typing reproduced better and on two sides of the sheets. More will be said of this plan later if it works out well. (I am sure that if I desired an offset press greatly and asked na Aumakua with enough emotion in Huna-type prayer actions, one would soon appear. However, I have first to get time to use it, and it is also well to remember times when I asked for something and suddenly found myself burdened with a white elephant which was not worth paying out on. We seldom are given things like this out of the blue as they have to come from some other person who has to be repaid in one way or another.)

 

NEED A CRYSTAL BALL? If so, two of the HRAs have written to say theirs are for sale at reduced prices. They are Lamar Smith, P.O. Box 25238, Los Angeles 25, Calif., and Clem Johnson, 2518 N. Orange Ave., Orlando, Fla. No sizes or prices were given. HRA Smith, I find on checking his letter, says his crystal ball is 5 inches in size. He also told me of his attendance at a materialization sèance held by the Tabor Family in San Bernardino, California. He found it most impressive and writes that he attended a sèance in charge of a daughter of the family, Gloria, in which “Masters” materialized and a special guide, “Deborah,” proved to be very unusual, using flowery language and seeing to it that everything was beautifully timed and conducted. He also called my attention to the materialization sèances of Bertie Lilly Candler of Miami, Fla., of whose work he says, “the most remarkable phenomena I ever saw, the spirit forms walking to the center of the circle and talking intelligently.” Rev. Candler, according to a program Rev. Buelah Englund has sent to me, will hold classes and sèances all summer at the church. 837 So. Parkview St. Los Angeles 57, Calif.

 

H.R.A. Clem Johnson, who is deep in Scientology, has for some time past put out a small publication named THE GHOST OF SCIENTOLOGY, the avowed purpose of which has been to protect L. Ron Hubbard, inventor of Dianetics and Scientology, against any and all detractors. I believe he sends his releases free or for a small contribution, to anyone who wishes to be on his mailing list. He once thought Huna was at least interesting, but later went into Dianetics and then into Scientology with a will. He is now a D.Scn. and perhaps a minister of the Scientology church. So far as I can gather, he is the top man in Scientology in Florida and is giving others the doctorate and lesser courses. I take it from his letters that he has given up his enthusiasm for the electronics instrument so much to the fore in the Scientology practice a year or so back, and may also have a bargain to offer in that line. As for Huna, it would seem that he prefers the idea of the “Thetan” to that of the Aumakua. Every man to his own poison, say I. For me, the Aumakua is still by far the most reasonable concept and the most useful in answering my Huna-type prayers.

 

SPEAKING OF GHOSTS, no sign of one has appeared here at the old house which we have taken over near Vista. Some of the HRAs have said in letters that the former owner – who loved the place so well and gave it such patient care in building and planting, might come back to see how things were being cared for by us. By the way, I found his signature and ran it on the Biometer. The reading was much as I had expected. A good and creative will and personality pattern and a degree reading well into the 300 level, indicating the exceptionally good builder and an inventive person able to use hands and head well. One of the neighbors who knew him well remarked the other day, “He would be happy, I know, if he could see how much you three love the place which he loved so much.” Should he ever return, and should I be able to see him, I am sure it would be a most pleasant visitation. For one thing, we could talk endlessly about the problem of the wild berries in the grove, and always be in complete agreement.

 

INFORMATION ON FIRE-IMMUNITY THROUGH HERBS is requested by one of the Australian HRAs who sent a newspaper article stating that a holy man in the hills near the Himalayan border territory had been observed to stand naked and unharmed in a roaring fire built in a cave. The observer was a young Hindu who was traveling about in search of a religious teacher. So impressed was he that he took time out to take a medical course, then returned to the holy man and managed to get from him indirectly the names of the several herbs which he made into a paste and smeared over his body to give fire-immunity. He learned to make the paste after some effort, and found by accident that when he had the paste on his hands, he felt no electric shock in picking up a live wire. Later, he found that X-ray pictures could not be taken through a layer of the paste. This suggested the possibility that radiation from atom bombs might also be warded off by the paste and harm from all such radiations avoided. The article said nothing of any tests of fire-immunity by the young doctor, but stated that he had taken a quantity of the herbs to America and Europe to demonstrate before scientific bodies and to get help in continuing his research work. The name given was Swami Narayanand Saraswati. If you run into articles, news dispatches or other reports which tell of his arrival or progress please let me know. Nothing was said in the article of a religious ritual accompanying the use of the herb paste, but it would seem that the cave demonstration was of the nature of a ritual performed to show the onlookers the presence of some super physical power or other.

 

(The theory that some substance was rubbed on the feet to give fire-walkers immunity to heat has been exploded long since and, it would seem, on the face of the matter, that protection from heat by any thin paste, no matter of what materials, would be useless unless used as a part of some mental action such as has been found commonly associated with fire-immunity and the work of making contact with (1) entities similar to the Aumakua or (2) spirits of the departed who seem to have some contact with Higher Beings who are able to provide the immunity. The famous medium, D.D. Home, was able, through spirit aid, it will be remembered, to hold live coals in his hands or in a linen cloth with no sign of injury to either. He repeatedly held his head in a blazing coal fire in his sèances and not a hair was burned. In the straight non-spirit ritual fire-walking, only Higher Beings are called upon to provide protection for the fire-walker or his friends, mediumship being quite out of the picture.)

 

THE “MYSTERIES” AND GNOSTIC LITERATURES continue to be the major materials for my Huna research studies at the present time, as they have been for the past year. The mention of fire-immunity calls to mind something which we should all keep well in mind when taking the measure of modern “teachings” which are presented by self-appointed teachers on all sides. These individuals either invent from whole cloth an entirely new set of concepts or stir up a new hash from the fragments of the older religions, superstitions and general beliefs. Huna, on the other hand, is a system which we are not inventing or rehashing. It gives stronger and stronger evidence of being an ancient body of knowledge slowly accumulated by many men over a period of many centuries. We have much evidence to convince us that it was a system that worked miraculously well and that approximates basic facts. All our studies and experiments are aimed at recovery of Huna basic beliefs and practical applications of beliefs. The last thing in our work is to try to invent something and to acclaim “This is true because I, the final authority and teacher, say it is true.” Nor do we arbitrarily state that this word or phrase from some religious writing means this or that or the other thing, again, “because I say it does,” and with no reasonable proof offered – unless a childish play on words can be called rational proof.

 

In the very valuable books by the late G.R.S. Mead, M.A., one finds a splendid source of information on the ancient Gnostic and related Mystery writings. For instance, in his THRICE-GREATEST HERMES (3 Vols. John Watkins Co.,21 Cecil Court, Charing Cross Road, London, W.C. 2, England, 3 pounds three shillings, plus postage) pages 275 and 276 of Vol. 1, we find a translation and running comment  on Plutarch’s effort to explain to a lady, Elea, some of the meanings behind the outer sayings of the initiates into the mystery schools of Egypt, Greece and other lands near at hand. Mead, not knowing Huna, was unable to understand what is so often apparent to me in reading what he presents for inspection. Item 7 on page 276, for instance reads:

 

“7. And they write Heaven, as unageing through eternity, with ‘heart’ – that is – spirit – rising from ‘altar’ underneath.”

 

Mr. Mead comments in a footnote that “heart or spirit,” as indicated in the Greek word used by Plutarch, carried the more primitive meaning of the general “life-principle.” To the Huna student that at once calls to mind mana, and the sending of a flow of this basic force to the Heavenly na Aumakua in worship or any ritual involving the “altar” which is, in Huna, the symbol of the “high place” or of an offering to the Aumakua, as I once pointed out in some detail in a Bulletin discussion of words used by na kahuna. Plutarch and others who did us a great service by setting down in writing things they heard but did not understand, may have garbled the original sayings which they reported but, even then, they often saved for posterity some item pointing straight to one of the Huna beliefs and practices.Through such studies, more and more, I am able to see the thread of the ancient “True Light” running in and out and back and forth. Proof of the correctness of our findings accumulates by slow steps. It may be possible that, out of the continuous studies, there will appear the precise method which we wish to know for applying Huna more exactly to get swifter and greater results.

 

ANOTHER HUNA POINTER FROM THE SAME SOURCE is to be found on page 274, item 6. This reads: “Wherefore when they call to the First God – who they think is the same for every man – as unto the Unmanifest and Hidden, invoking Him to make Him manifest and plain to them, they say ‘Amoun!'” (And, going back to item 5, just above on this page, we read …) “Hecataeus of Abdera, however, says that the Egyptians used this word (Ammon) to one another also when they call one to them, for that its sound has got the power of “calling to.”

 

Mr. Mead comments, “H. seems to suggest that it (Amen) was a ‘word of power,’ a word of magic for invoking the ka of a person, or summoning it to appear. It does not seem probable that the Egyptians shouted it after one another in the street.”

 

In Huna we know that na kahuna considered the first step of any prayer action that of making the “call” to get contact with the Aumakua or High Self. One form of prayer-action for healing was known as “The Calling.” The word “Aumakua” seems to have appeared in many languages as a borrowing from na kahuna. It was given many twists as it was adopted into various languages, and its true meaning was lost in part but never in its entirety. The “First God – who they think is the same for every man,” gives us the Aumakua or Parental Self Pair, of which each man had one standing over him as a veritable god in wisdom and power. However, the man had to make contact with it through the Aunihipili and to send it enough of the basic and dense mana or vital power of the earthy level to empower it to cause changes in the matter of the earthy things or our bodies. The quotation given by Plutarch appears to have been commonly known – an outer shell made to convey to the initiate such inner or Huna meanings as we have just discussed. The “word” never contained the actual “power” or mana. It was the thought or mental picture, often described thrice over in exact terms to make the aka or thought-form picture or mold of the condition for which one prayed to have materialized by the Aumakua. Plutarch wrote during the second half of the first century A.D., immediately after Philo. Neither knew about the Christians, but both knew much of the mystery teachings preserved in Christianity.

 

ONE OF THE IMPORTANT THINGS TO KEEP IN MIND is that Huna differs radically from all other systems of religion and psychology. Let me list the differences briefly and comparatively.

 

The concept of God and a lesser god or personal “savior” is very clear in Huna. The Aumakua is the personal god-being and “savior.” In Christianity, Jesus, a man, replaces the older concept of the Aumakua. He is as much God as man, however, and is not a personal savior, being assigned to act in this office for all human beings.

 

In Huna, the prayers are addressed very definitely to the Aumakua, not directly to an incomprehensible Ultimate God. Prayer in Christianity is directed to the Ultimate God, but is said to be passed along “in my name” in some vague way through Jesus. In all the New Thought types of modern “science” religions, the prayer tends to be made less and less. It is replaced by a constant holding of the mental picture of what is wanted. The vague “Universal Mind,” which Troward gave a subconscious part, is often supposed to react in part as to prayer or to a form of hypnotic suggestion. In India, the personal god has been made from former men, but these are discarded by the learned who recognize only the Universal Brahma type of God. Lacking the knowledge of the personal god, or Aumakua, many cultists pray ritually or directly to supposed “masters” who are still men, but not confined in the body. In some places the priests have taken the post of intermediary gods and supposedly pass along prayers to God as represented by images. In Catholic circles prayers are addressed to saints very often, leaving God and Jesus out of the matter.

 

As a preparation for prayer, cleansing has been practiced in most religions of old. In Huna the cleansing is of the contents of the memories and mind. Amends are made to those who have been hurt as hurting others or our own bodies is considered the only “sin.” God and the Aumakua are beyond our power to hurt. Thinking evil is stopped as a cleansing of the Auhane mind. The Aunihipili and Auhane are cleansed into hurtlessness. The thoughts, deeds and attitudes we tolerate in ourselves, and which attract to us evil spirit “eating companions” which use our mana and influence us to hurtful acts and thoughts, must be changed in order to drive away the spirits – to cleanse the man and his shadowy body in which they often live. In the modern religions based once on New Thought more or less, there is little or no cleansing. The hurts done others in the past are swept under the rug and the mind is filled with fine new thoughts of “good.” “Sin,” in the old way of thinking, is just a way of incorrect thinking. Acting is given a very secondary place in the scheme of things – “All is mind,” being the dictum. In India the suffering out of present ills as a means of wearing out old “karma” is practiced. Cleansing may also take the form of abstentions, bodily, mental and emotional. Austerities are popular. Some amends to those hurt are made. Gifts to the temple images or gods are in some cults cleansing. Walking through fire is a test of complete cleansing in some cults. In Christianity amends are made for sins, especially in the Catholic Churches. In general, Jesus is called upon to accept the burden of the individual’s sins and to “forgive.” The rite of baptism, repentance and conversion revolves around the need for cleansing. One is thought to be cleansed from the sin taint inherited from Adam and Eve. After the baptismal cleansing, the forgiving of sins as they are committed becomes a matter of prayer for forgiveness, and in some cults, a making of some form of amends. Sins are largely considered as an affront to Ultimate God, not that He can be hurt, but in as much as His commandments are disobeyed. The element of obedience to commands given supposedly from God, but through men (the “Great Law Givers”) is not confined to Hebrew and Christian beliefs.

 

The idea of SACRIFICE or payment in some form or other for the giving of things requested in prayers was universal in the older religions, the “spirit” of the sacrifice supposedly going to the God or gods, or the vital force of the animal sacrificed. The gods got the invisible substance while the priests took the meat. Fruit and flowers served in Buddhism for sacrifices to a partly deified man, Gautama the “Enlightened.” Some of the cleansing rites were in places looked upon as slightly sacrificial in nature. A pledge to give up some usual enjoyment for a time served this dual purpose. IN HUNA the sacrifice was a giving of mana to the Aumakua to empower it to work with physical or denser substances and so to answer prayers on that level, as in healing the body. Some mana was also needed to construct the desired future and to bring about such changes as cannot be considered purely of the physical or earthy plane of life. It was also believed that the mana might be sent by the Aumakua to still more evolved and god-like entities who then could shape tribal and world events to make them more desirable. The idea of evil spirits or entities of a high order is not clear in Huna as we now know it, but there are indications in many of the ancient religions that there was something veiled and real behind the idea of “Forces of Darkness” which remain always in conflict with the “forces of Light.” Na kahuna and their people made ritual prayers at certain times for the greater good of the tribe and perhaps of the world as they knew it. In the modern “science” of religious circles, the idea of any sacrifice or repayment in kind has been discarded. In a way, the giving up of non-good thoughts has been looked upon as a form of sacrifice by a few – this being largely a hangover from Christianity which is still outwardly retained as a covering, but which has been reduced to a very different form stripped of all the old dogmas or at least most of them. In Yoga practices, while no sacrifice of mana or prana to the gods or God is intended, the breathing exercises actually come very near to the original method used by na kahuna – that of breathing deeply as a part of building up a mana surcharge in order to send a strong flow to the Aumakua.

 

Life after death, as well as heaven and hell, are left out of the modern New Thought type of religions. Reincarnation replaces the one-life concept dogmatized into Christianity and Hebrew beliefs. Huna presents a limited form of reincarnation in which the three selves of men reincarnate and evolve, but much more rapidly than in the Hindu systems. All the systems to be traced in the Mystery religions and Gnosticism, like Huna, show a belief in the evolution of the man as a soul or spirit – in Huna, as a three-self man.

 

THE TMHG HOURS REMAIN ALWAYS AT 3 AND 7 P.M. California time, but on April 15th will be set forward one hour to conform with daylight saving time. Make your adjustment accordingly, and also adjust your time to match that of California. Special work is often done with and for those who have urgent needs, and this work is begun on the even hour at any time of the day or night. Many of the HRAs also work as they can on the even hour (as at 1, 2, 3, 4 o’clock etc.) and so we keep the combined or “braided cord” of the group activated and mana flowing at almost any time. Letters come almost daily to report TMHG prayers answered. Please remember that the list here with me as the center is cleared each month unless the individuals making the requests for aid or participation send in a report and a request to continue for the month ahead. A few arrange to be kept on in the TMHG until they ask to be taken off. There is no charge for participation in this work, but a stamped and self-addressed envelope should be sent if a reply is desired.

 

For those unfamiliar with the history and methods of this TELEPATHIC MUTUAL HEALING GROUP work, selected sheets from the back Bulletins are to be had as the “TMHG UNIT” for $1.50, post paid (plus sales tax in California,) by addressing our company, the HUNA RESEARCH PUBLICATIONS, P.O. Box 875, Vista, Calif. This explanation is especially for those new to our HRA work, of course.

 

FROM THE LETTER FILES may be taken random notes of general interest.

 

HRA Mrs. J.E.D. of Oakland, Calif., a seasoned student of the materials of our field, writes to suggest that one allow at least an hour to elapse between a meal and prayer. She gives no reason except that her experience indicates that this is good practice. One is reminded of the age old use of fasting to make one ready for effective prayer. Perhaps a hungry Aunihipili is better able or more willing to accumulate and send mana to the Aumakua – and to get and use the return flow of refined or stepped-up mana which harmonizes the body and heals.

 

Brand new HRA, F. W. from Idaho writes, “A group of us have decided to carry out some of the Huna experiments. At this early stage, all of us are enthusiastic about the possibilities of Huna. Several individuals have already made a great deal of progress working independently.”

 

A stranger wrote from San Bernardino, Calif., saying that he was expert with the pendulum for many purposes, and telling me of something very strange. He wrote, “I took the liberty of checking your book (SECRET SCIENCE AT WORK) when shown to me by a patient. My pendulum shows that every book is positive on one side and negative on the other except the Bible, which is positive on both sides. Your book was also positive on both sides.” I was much intrigued by this news, never having tested books in this way. I tested ten taken at random from my shelves, and found that all showed the positive and negative sides, as he had said. I then tested my old and much worn Bible and found it positive on both sides. I followed by testing my book, SSAW, and found it also positive on both sides. Does this indicate something, and if so what? Check tests and your guesses as to meaning are invited. Could it be that the Aunihipili recognizes the Huna or “True Light” presented in both books? Have they been changed in polarization by their context, or by spirits? Or has the Aunihipili simply repeated the operator’s opinions?

 

HRA F.McC., of Redlands, Calif., has each year shared with me certain foreknowledge obtained by his brother or by himself. He writes, “Do you remember my telling you a year or more ago that George said you “would move, but not to San Diego – to a place somewhere between there and Los Angeles.” I do remember, and count this a case of accurate prediction. Speaking of his brother and his vision of the west coast and many eastern cities sinking, he writes that the vision included the prompt stabilizing of all places soon after the populace had been horrified by the thing that started to happen. His brother felt that the vision of sinking was symbolic and that it might foreshadow a sudden depression which would be checked. (Here in Vista we can well believe a depression is under way, for the price of avocados has dropped from last year’s price to the grower of 250 a pound to 100, and is still falling. (The pickers are at work in our bit of grove this afternoon, as I cut this stencil. Of course, a 45% rise in production this year may have something to do with the glutted market.)

 

Too often I get letters from HRAs and others which tell of trouble caused by spirits. Usually they have started with the pendulum or Ouija board, have made contact with spirits who interested or amused them at first, then could not be driven away. The development of automatic writing has often been part of the progressive slide into semi-obsession. The spirits often demand that their orders be obeyed without question and sometimes they inflict much physical pain or mental anguish on their victims if they refuse to obey. Voices speak into unwilling ears, and at night the victims may sense ghostly presences and be terrified, choked or otherwise bedeviled and hag-ridden. A letter recently in told of a long period of battle against just such forces and the final complete revolt and declaration of freedom from them and their influence – which was followed in time by actual freedom and, it may be noted, by the complete healing of a very bad eye condition which had been involved in the early pendulum tests. So do be careful. If you must play with spirits, sit with a good medium, which is known to be normal and at peace with good spirits only. Ask that good spirits be urged to stand over you as guides and guards, and stop the moment there is the slightest indication of coercion or danger. So little is gained from spirit communication, at least as a rule, that the risk seems hardly worth taking. The 4 learned teachings and messages which have come through and which fill endless forgotten books are always contradictory on everything from heaven to reincarnation, and in these modern days, on the matter of saucers and their nature.

 

HRA W.C., of Minneapolis, most earnest student of Huna (and who sold an expensive camera and used the proceeds to buy Huna books to give to libraries), writes a fine long letter saying that he has found that the old feeling of physical weakness that once followed a heavy action of accumulating and sending mana with prayers to his Aumakua, has been replaced by replenishment. He now hunts for passages in “the teachings of the Sages,” which passages will, in the reading, cause the surcharge to begin to build automatically, the breathing to become faster and deeper, and a “worshipful state-of being in tune” to develop. This gives him a great feeling of certainty and “knowing.” He seems to experience the thrill of the return flow of high mana and writes, “Thank you, Max, for the help from your labors. I am several rungs up the ladder.”

MFL

 

Dear HRA and Friend:

So many have written to ask what lay behind the request to have no gifts sent to Cigbo to apply later than June 1st that a little explanation seems in order.

 

About a year ago I came to realize that something would have to be done about the new HRAs who joined up but who couldn’t find out all that had gone before unless they got all the back Bulletins and things and took time to read them – some of the material, by now, of course, out of date, there having been much water under the bridge since the first Bulletins came out early in 1948. It was apparent that what was needed was a book to give in well ordered form the things of importance. So, I decided, after prayers for Guidance, to bend every effort to writing such a book.

 

The next problem was one of a personal nature – that of how to keep myself provided with an income of sorts. More Guidance was sought on that point with the result that it seemed best to kill two birds with one stone – to borrow money to live on so that I could write the book and print and sell it. This plan to become my own publisher and sales agent was necessitated by the decision of my former publisher, Kosmon Press, not to put out such a book as I planned.

 

Decisions reached, the writing of the book began last April, with much study of the Huna-in-Bible materials and sorting and assembling, then writes and rewrites with Mrs. Long and our closest friend and fellow writer, Miss Ethel Doherty, editing and assisting in every way. The writing was hampered by the need to stop all the time to answer my very heavy and growing correspondence and get out the Bulletins. Eventually, however, the book was finished, and it exceeded all earlier expectations, shaping up beautifully and giving promise of being a lasting and valuable contribution. It tells enough of Huna to make the reader independent of SSBM or the Bulletins as preliminary reading, and it rounds up simply and practically all of the things one needs to know to put Huna to work. It is much more simple and understandable than SSBM, and is laid in part against the more familiar background of Biblical teachings. Of course, it is a book which the HRAs have helped write by our combined efforts in five years of research. It is dedicated to the HRAs, with my aloha. Its title is THE SECRET SCIENCE AT WORK or New Light on Prayer, [and it] will be ready by June 1st, if not sooner, and will sell for $4. It will be in a binding and type uniform with SSBM and will run 352 pages. I will rent the lists of names of those who boughtSSBM and send out ad letters to sell the first small edition, with more editions to follow if plans work out.

 

All of this brings up the question of where I am to get time to handle all the chores and details of a publisher – even a very small one. For some time I have been working late into the night, seven days a week, to keep up with present letter and Bulletin work and, when the book is off the presses, it may be necessary to make changes to create more time. Guidance seems to be excellent and I am sure that what is seen to be needed from time to time will be good to undertake. We shall have to see what na Aumakua show us is to be the next step in the task which has been given us.

All best alohas


HUNA BULLETIN 113

The Aumakua as “The Lord”

July 1, 1955

 

 

2 MONTHS THIS TIME, between Bulletins instead of 3, thanks to your gifts for “Cigbo,” our cigar box “kitty,” who has scratched up the “stuff” for a Bulletin in better time than usual. I am also trying to clear the decks so that I can find time to get out the ad sheets for the new book, GROWING INTO LIGHT, which is due to come off the presses about July 15th (about which, more a little farther on).

 

IF YOU AREN’T USING HUNA, YOU ARE WORKING TOO HARD!

 

I say this with deep conviction because I marvel from day to day at the help which I am receiving in answer to carefully made Huna-type prayer actions. Beginning with the sale of the Hollywood home two hours after signing to buy this one at Vista, na Aumakua have responded at every really important step which I found hard to make alone. I will always remember that Sunday afternoon in Hollywood when it seemed I could not by any possible means get packing done to be ready for the movers the next morning. I suddenly turned to na Aumakua, and in a few minutes two farmers from the East, out to see the Hollywood sights, looked through the wire fence at the boxes lined up on the lawn awaiting tops, and asked, “Do you need some help?” They took off their Sunday coats, rolled up their sleeves, and spent hours with me, saving the day and making the move possible on time.

 

Here in Vista, problem after problem has been solved with the help of na Aumakua. I now say to myself, “If my Aunihipili and I cannot get a thing done, I will see what all three selves can do.” The prayer-action made and the mana gift, along with the mental picture of what is wanted being sent, one has then only to START THE WHEELS MOVING BY TRYING TO DO SOMETHING ABOUT THE PROBLEM. One starts to “scratch around,” and in due time one is Guided or Helped to just the right answer. Or, and this is often the case, something better than had been hoped for turns up.

 

The problem of finding a good used letter press for our printing needs as a book publishing company was one of getting the right press and still keeping inside the figure of $1,000 which had been obtained for this purpose. In Los Angeles the dealers were asking $1,500 for a used press of the right kind. To this would have to be added sales tax and about $100 for trucking it to Vista. Soon after laying the matter in the hands of na Aumakua, a letter came saying that just the press I wanted was for sale in San Diego, and that it could be sent to me for $30 truck fee. The price was $895. I inspected the old press, took it, and, with the added cost of installation, electrical wiring and help in assembling it after the haul, the cost remained well under the $1,000 mark. For you who know job presses, let me say that it is an old model C & P Rice Craftsman, size 12×18. I am having new rollers cast and some springs given new tips, after which all will be in good working order.

 

PLANS FOR HRA PRINTING OF BOOKLETS, using the used press, have still to be solved in good time I am sure. For running illustrations and for reprints, an offset press is needed, but I am confident that when the time comes, one will be available. In fact, a neighbor living about 15 miles away has such a press, and with some repairs and a new supply of plate-making materials, it could soon be made ready for use. However neither I nor the owner knew enough about the operation of the press to go ahead without more information.

 

CAN WE ASK NA AUMAKUA FOR HELP IN LITTLE THINGS?

 

This has often been asked. There has been a feeling that such a great and wise being as the Aumakua should not be bothered to help us find a lost tool, for instance. My own experience, and that I find passed on to me in many letters, makes it very certain that we are intended to ask for help in small matters. THE AUMAKUA IS A PART OF THE MAN, and as such, is as much interested in the little things of hourly need as we who are the Aunihipili-plus-Auhane combination. I grow into the conviction that when we come to put aside the old idea that “God” is too mighty to be bothered, and when we realize that the Aumakua of each man stands for him in the place of a god, but remains just a part of himself, then we begin to live normally. We begin to invite the Aumakua to take its full part or third in living our life.

 

ANOTHER QUESTION WHICH HAS BEEN ASKED, and over which I have long pondered, relates to the matter of whether we may legitimately ask na Aumakua to help someone incurably ill or old to cross swiftly and with little of the suffering which endures and darkens the lives of many who could ask nothing more than a swift transition. In three cases I have asked that a dear one be helped to pass swiftly and easily, and in each case the prayer was granted. I have no slightest doubt but that we are well within our rights in asking help in such matters. After all, na Aumakua are wiser and kinder than we are, and if we can see that long suffering before death is bad, how much more can they see it. THE KEY SEEMS TO BE THE ASKING. The strange rule that binds the Aumakua and prevents its taking an arbitrary part in our lives can only be set aside when its help is requested, and when we are willing to accept what, in its superior wisdom, it sees is best to give us. There are a number of authenticated stories of Polynesians who have been given to foresee the time of their death, and who have asked for a painless transition – and who have been given it. Strange reports have been given from time to time by travelers, telling of men who were able to lie or sit down and die when they so wished. One is forced to decide that even the act of continuing on in the physical body may be ended by an action of mind to control the Aunihipili and, perhaps, to get the assistance of the Aumakua. It seems rather probable that many who have failed to impress on their Aunihipili the good of leaving the body when it should be left, have had their Aunihipili cling to the body and suffer endlessly when it was all most unnecessary. It might be a good thing to put the Aunihipili through a training period to impress upon it the folly of clinging to a body which is no longer of use for normal living. On the other hand, some day we will become civilized enough to help those who suffer and crave release, to become free to go.

 

THE TAPE LECTURES have been called for to a greater extent than I had expected. In the last Bulletin I mentioned only three tapes. Actually there were six of them made up at the request of the Charles Pitts group at Sunnyvale, California. It may be that offering the tapes on a donation basis made it more attractive to send in a tape to have a lecture dubbed on it, or to send in a request to borrow a tape to play to oneself or to a gathered group of friends who have indicated some interest in Huna.

 

At this writing, the Crescent recorder used in the duplicating of the lecture tapes is in for extensive repairs. I had built a padded box to sound-proof the instrument while dubbing, and the pads held the heat in while keeping the sound out. A new transformer and a partial set of tubes are required. A young neighbor living on our hill is an expert in high-fidelity instruments, and when I ran into trouble, he came to the rescue, knowing where to take the instrument, and even taking it there for me. It never has been exactly right, and he tells me it will now perform better than ever. He will also hook wires from speaker poles to the recorder and I will no longer need a sound-proof box. Some of the tapes are on thinner material and the ends of lectures are lost off in making the duplicates on heaver tape stock, but little will be lost that is of value. The work of transcribing the lectures so that they can be read and edited against possible mimeographing is well along, thanks to the kindness and patience of HRA Gardner, down in Austin, Texas. Several HRAs who do not have tape players, have said they might like to get mimeographed copies of the lectures to read. These copies could also be read in group meetings where the tapes cannot be used. Of course, my golden voice cannot be enjoyed as I labor through a lecture, but some may even prefer having the lectures on paper. By the way, these tapes are made to run at the slower of two speeds, the 32. One HRA is sending back the tape he requested, finding that his instrument only runs on the faster or 72 speed. Please let me know if you have a fast-running machine so I can dub you off a special reel on the 7 inch spool – and be sure to say whether or not your instrument will take a spool that large.

 

A STRANGE BOOK BY A FORMER HRA, written under her maiden name, Irene Conybear, is titledCIVILIZATION OR CHAOS. (252 large pages, well printed, paper covers, $3 post paid, from Markham House Press, Ltd, 31 King’s Road, London, S.W.3, England. Order direct from them if you wish a copy.) This book is strange in that it makes the approach to the danger of world chaos through a fixed belief in the teachings of Meher Baba, one of the modern holy men of India, founder of his own cult, and – at least to those willing to accept him at his own evaluation – the latest Avatar or world savior. For some years, Meher Baba has taught his own mixture of Oriental beliefs, added to them dogmas of his own and has promised some of his faithful followers that the one fine day would break his vow of silence and speak the “WORD” that would cause the whole world to reform, save itself from chaos, and to live according to his teachings. The faithful followers were promised that they would be raised to the high state of masterhood and be allowed to select disciples, etc. Several times a date was set for the “WORD” to be spoken but each time Meher Baba found some excuse NOT to speak. Of late he as announced that when he is about to die he will speak. A religion and book … based on a personality.

 

HUNA HAS THE GREAT DISTINCTION of being one of the few great and enduring religions which was sufficient in itself and so was able to stand without the support of a Man-God. It had no book and it rested on no personality from whom sprung the teachings. However the greatest of na kahuna, Jesus, had a strange thing happen to him. He did not teach Huna, except to a chosen few, and to these he spoke of the “Secret” only in veiled words – probably a dialect of what is, in our day, Hawaiian. He may have seemed to the masses to be claiming that he was God or the only true son of God, and he may have seemed to demand personal worship. Our insight into Huna now shows that what he said in Huna terms had nothing to do with the dogmas which grew up to surround his life after he was gone.

 

So many of us “hunger, and thirst” for a true knowledge of his teachings. We have discarded the dogmas and desire the inner lore. Letters come to me frequently asking for more of this material. I have promised to share my findings on this score from time to time, so here are two glimpses behind the veil.

 

When Jesus said, “Ask it in my name,” he used the Huna code in which the word of na kahuna for “name” was i`noa. The i root means “to create,” and is the symbol of creating the mental picture of the condition desired – the condition for which a prayer is to be made in order to have it brought about. The second root, noa, means “to be released from restraint of any kind.” This is the symbol of (a) being freed from any hindering thing which prevents the Aunihipili from making contact with the Aumakua and sending the created mental picture with a flow of vital force or mana [and] (b) the releasing of the mana gift and the picture made up of clustered thought-forms into the keeping of the Aumakua to allow it to do its work of causing the prayer to be answered by changing the old future and bringing about a change to fit the picture. With the Bard of Avon we can ask, “What’s in a name?” And with Jesus and na kahuna we can reply, “The secret mechanism of effective prayer.” Jesus, like all great na kahuna, thought of himself as a three-fold man. At times he spoke as if he were the Aumakua – as, indeed, he was, and as we also are. (“Ye are gods.”) When Jesus said, “I (am) the Way, the life and the truth,” a knowledge of the language of the secret lore enables us to understand what he was teaching. There is no verb for “am” in the language of the Secret. He could only have said, “I,” and so was speaking as the Aumakua, for it is the self to whom the “way” or path along the aka cord runs, and by means of which the “life” or mana force is sent upwards, then, in changed and cleansed vibratory form, is returned to help the two lower selves. The Aumakua is the Great Verity of TRUTH of Huna. The fact that it exists, is a part of the man, and that it can and will accept and answer prayers properly made for proper things – this is the very heart of Huna. It was what Jesus was restating in the customary veiled words of na kahuna.

 

The most singular dogma of Christianity is contained in the historicized presentation of a great Huna truth. The historicized version is that Jesus died, remained dead in the tomb for three days, then came back to life. The veiled statement, evidently made by a kahuna, would have been, “In three days he rose from the death.” The word for “die,” in the Sacred language is make, which also means, “to desire or wish for,” “to be proper, right and fit,” “to allow or permit,” and “to exist or come into existence” The word for “three, is ko`lu, the first root, ko, meaning, “to bring about or accomplish,” and standing as the symbol of all needed things – our supply of things necessary for life. The second root, lu means “to scatter or sow seeds.” The thought-forms of the desired and pictured thing mentioned in the prayer are symbolized in Huna by “seeds,” and these are symbolically said to be sent to na Aumakua with “water” or mana to cause them to grow into a reality or answer to the prayer-action.

 

It will be seen that the symbolic “three” points to the prayer and its nature as well as its answer, at the same time it reminds the listener that the three selves must work together to bring about the desired “supply” of needed things – things which the roots in the word for “death’ show us must be “right, proper, fitting and allowable” under the law of non-hurt where others are concerned. To “rise” (as from the dead,) is ala, which also means, “a path,” and which as “path” gives us the unmistakable symbol of the aka cord connecting na Aunihipili with the Aumakyua. It is the “path” along which the thought-form picture of the prayed-for condition must be projected on a flow of mana.

 

When an initiate into Huna spoke to those familiar with the veiled language of the Secret, and when death and a rising in three days was mentioned, it was not an actual or physical death and arising from the grave. Instead, it was a restatement of an exacting and effective method and philosophy of prayer. Incidentally, the word for “path” also had the meaning of “to anoint,” and this was the symbol of the cleansing done by the Aumakua when it quickened the vibration of the mana force sent to it, then returned it to cleanse, bless or “anoint” the lower pair of selves in the body. We all become “God’s anointed sons” when we make successful contact with the Aumakua and offer our surcharge of mana as a gift of love. When this is done daily, we are daily baptized or cleansed anew with the “water (mana) of life” and our sins are washed away if they are not such as demand that amends first be made. The “washing away” applies, also, to the removing of the complexes or things that “block the path” to the Aumakua.

 

THE AUMAKUA AS “THE LORD” appears clearly when one looks for the Huna word for “lord,” and finds that it means “Lord or master of the dividing of the waters.” The “waters” are the human manas, three in number, and each of a kind appropriate to the use of the three selves. The symbol of “dividing” is found in the root meanings of parts of several words used by na kahuna, and in every case the symbol points to the great necessity of dividing the low mana or basic vital force so that the Auhane can have its share to use as the “will” and with which to reason, while the Aumakua uses its share for its own living purposes and to cause changes in the pattern world of aka forms so that when the future comes into the actual and material present, it will be the desired condition – the “answer to prayer.” Jesus, speaking as he so often did, as the Aumakua, was one with the Father-Mother Aumakua, and as such, was veritable Lord of the Division of the Waters for his three-self unit. In venerating Jesus as “Our Lord,” could we but know the Huna significance of the vital part of what was written down from oral tradition about him, we would know him as a man who taught the ancient Secret. He was indeed an anointed one. He was Christed or Chrisomed with the return flow of High Mana. Each time he prayed he died and rose in three days from the dead. He was the very symbol of the Aumakua, as the “Way, the Life, the Truth or Light.”

 

WE, THE GATE KEEPERS have a most important duty to perform. The “gate” or “door” symbol has been of much importance in past centuries in the veiled teachings of Huna. We see this in the various mentions of gates and doors in the stories of creation.

 

In THE GARDEN OF EDEN there was a gate keeper stationed with a sword of fire to prevent the sinful Adam and Eve from returning to the Garden after being cut off and cast out because of their sins of harboring “eating companions” or evil spirits, and because they had to live with paths to the Aumakua blocked by weeds and thistles which cursed their fields – these thorny plants symbolizing both the “eating companions” and the guilt or other fixations. If one were initiated into Huna, one then understood the meaning of the tale and realized the necessity of clearing the “path” to the Aumakua in order to be allowed back into the Garden of Eden – into full and normal cooperation and contact with the Aumakua who can guide and help and make life as it should be.

 

The GATE TO HEAVEN also has its keeper, but in this case it is not an angel with a flaming sword. It is simply the path along the connecting aka cord which leads from the Aunihipili to the Aumakua. It is the “GATE,” and what “blocks the path” symbolically closes the gate or makes it narrowed down so that almost nothing can pass. Job (4:5) wails of his troubles and declares that even his children are “crushed in the gate.” Jesus, (Luke 13:23 to 30) was asked about the smallness of the number who could be saved. His reply was a discourse on the symbolic gate. He urged the necessity of finding the gate and the way to pass through it, going to some lengths to describe the sad state of those who had the gate shut against them. Peter, supposedly given the task of guarding the Gate of Heaven, symbolizes again the fact that until the path is unblocked by making amends for hurts done others, and by getting the “foot-washing” type of help to clear away complexes and drive away “eating companion” spirits, full contact and cooperation with the Aumakua or “Master of the House” is impossible. It may be noted that in the Book of Revelation (21:12), the symbol of the “gate” was stressed by having twelve gates, each guarded by an angel. But the promise was given, “And the gates of it shall not be shut at all by day: for there shall be no night there.” The “Light of day” symbolized in Huna the condition in which the contact is established and the gate kept open. “Night” or darkness is the symbol of the condition in which we find ourselves when cut off from the Light and so must stumble blindly along, unable to see and unable to help ourselves. It behooves us all to begin knocking on the gate so that it can and will be opened to us.

 

THE FLAMING SWORD in itself is a Huna symbol veiling the deeper meanings. “Flaming” is wa`ke, the two roots making up the word telling us that the gate is guarded by the creation of a “space between” the Aumakua and the lower pair. Also, that – in ke – the “flame” is something that “hinders or obstructs one from passing along.” Significantly, this root also means “to fast,” and so gives one of the major aids in opening a closed gate or path. The man drops everything, even stops eating, and gives himself over to the task of opening the blocked path. Fasting is a great physical stimulus and it brings the Aunihipili to heel faster than almost any other thing. A period of fasting also makes the Aunihipili feel that amends of an important kind have been made for past sins.

 

THE SWORD which blocks our path is “barrenness” or lack of water or mana. In other words, if we are barren and send no gift of mana regularly to the Aumakua, the “sword” blocks the path.

 

THE WAY TO THE FULL LIFE is so often missed by even the most eager student. I have noticed that a great many of the HRAs who have once caught a glimpse of the Light and who have felt the thrill of contact, keep feeling blindly around in an effort to repeat the experience. They take to reading endlessly in books and courses offered by the blind leaders of the blind who have never heard of Huna, or, if they have, pay no attention to it, their eyes remaining fastened on old material and a certain symbol written thus: $. Others talk and write letters and talk and talk, always trying subconsciously to repeat the glimpsing of the Light. One can read and talk oneself out of all chance of opening the path to Heaven. The ANSWER is to order the reading and stop the talking until understanding is won and it is time to teach a little here and there when a student shows signs of being willing to listen. The planned and ordered daily study period is of greatest importance. The daily use of exercises, prayers and affirmations is of equal importance. The aim must be, first, to review and correct and sharpen to a razor edge the beliefs we, as na Auhane, will accept and hold. That done, the second step is to begin reforming or retraining the Aunihipili so that it holds and reacts to the same set of beliefs and to no others such as may be fixed or complexed at the start.

 

GROWING INTO LIGHT

 

FOR A LONG TIME I have seen the need for a plan or program fitted to the needs of those who are without a proper one. After much thought, I decided that it was high time that such a plan be made up in the form of daily readings, instructions, prayers, affirmations, bits of fresh information, and touches of colorful stories to linger in the mind and keep the Aunihipili entertained and at the same time remembering and learning the basic lessons.

 

MY OWN PRACTICES, convictions and exercises have been written into the book containing this general plan. The book is titled, GROWING INTO LIGHT, for that is exactly what it is planned to help the average busy and often slightly uncertain student to do. It is a direct path to a definite and very real goal, and it is aimed at stopping the endless circlings in the maze of modern “teachings” so that each day will bring one closer to the time when the veil will again be drawn aside and the Light will be glimpsed. The book is so simple that a child can read and understand it, but what it contains is a road map with every crossing marked so plainly that one cannot go astray. Spend a few minutes a day and buy Light for yourself.

 

THE PUBLICATION DATE of the new book will be around July 15th, allowing a few days either way. The price will be $3 post paid. (In California, $3.09, to cover sales tax.) Please order from HUNA RESEARCH PUBLICATIONS, P.O. Box 875, Vista, California. This is our company, and it handles all direct sales.

 

A NEW HUNA GROUP IN DENVER, COLORADO has recently been formed by HRA Charles Pitts, of the Sunnyvale, Calif., Group. His work has taken him to Denver and he has the new group operating there already. Ask for his address if you live in that vicinity and wish to take a hand in the work.

 

THE SERIES OF ARTICLES IN LIFE magazine, dealing with the several great religions of the world, is coming to an end. This series is an education in itself for those not too familiar with religions other than their own. I heartily recommend that all the articles be read. Any good library should have LIFE files. My feeling after reading the article which is fifth in the series is mixed. One cannot be touched by the steadfastness with which followers of various faiths cling to what they have been taught to believe is the truth. On the other hand, as an old school teacher, I cannot but stand aghast at the abysmal lack of education in all religions which should enable a child to look over the field and select the religion he might decide was best. The garbled truths and masses of superstition and dogmas drive home to one the dark fact that most religions are utterly frozen and reactionary as well as archaic. Science progresses in the year 1955. Economics drags along fitted to the conditions of a century ago (conditions of many centuries ago in many parts of the earth), government sags down to be dated as of conditions ranging from 1,000 B.C. to about the year 1776 A.D. Religions of the older sort, still have the look of something dug up in dusty ruins. Mankind progresses very slowly owing to the reluctance of the masses to (1) accept an education in matters colored by personal or group prejudices, and (2) to make changes in old and set ways. It takes the impact of something very large to cause a change. But, perhaps the A or H bombs may be big enough to force greater changes in the next century than have been made in the whole of historic time. We now have sufficient knowledge to enable us, given a little leeway for experimentation to test new plans for new ways of life, to bring government, economics, sociology, education, and, yes even religion up to the 1955 level. In Huna we have all the basic things needed for a modern religion, and, in addition to that, it offers to bring the semi-science of psychology up to date as well as that of psychic science. Where is the leadership and the clear vision that is needed to start the modernization of our world which is now four-fifths archaic in some degree or other. Even science holds blindly to an archaic attitude toward the things of mind and spirit which cannot be caught in a test tube. Yes, there is work cut out for any and all of us, and we can do at least a little bit toward spreading the gospel of progression and sanity as against that of reactionary blindness.

 

NEWS FROM THE VISTA HOME FRONT

 

So many of my friends exhibit a keen interest in the new home place which we have procured near Vista, that some news may be in order. The unpacking and stowing away of things has almost been finished. The long screened porch on the west side of the old house has been more or less set in order, and is a delightful place in which to have meals as the days grow warmer. The little flower garden is bright with flowers after a long slow start. The vegetable garden is providing turnips, red beets, string beans, onions, and the tomatoes and melons are at last beginning to set on. The cold Spring prevented the setting on of the avocados except for a tiny and very lonesome one here and there. The wild blackberries offer delicious gifts and continue their invasion of the grove, but are being fought back a little here and there. Visitors are now less frequent, and we are beginning to settle down and into our stride, so to speak. We love it more and more here, and constantly give thanks for the help of na Aumakua in getting here.

MFL


HUNA BULLETIN 114

Letters and Comments

October 1, 1955

 

 

THE NEW BOOK, GROWING INTO LIGHT, is out and the response to it has been warm and gratifying. Let me know how you come along with the exercises aimed at training the Aunihipili, if you have a copy and take seriously the work of arriving at a fuller working contact with the Aumakua. There may be things which I have set forth as part of my own beliefs and slants on things, but which you may not find matching your own. Take what is yours, and let the rest go. For instance, one good HRA objects to working to overcome fear for the children when polio is going the rounds. He believes firmly that we should follow a special diet and in this way prevent the taking of polio rather than to try to do anything about it or the fear of it later. On the whole the objections are minor and the praise and agreement is large.

 

THE VISTA HOME PLACE AND ITS PROJECTS makes for happy news here in the early Fall, with the nights growing colder, leaves falling and a tang in the air between the shortening days of warm sunshine. The battle to clear the grove of wild berry bushes continues. Some dead avocado trees are in the process of being turned into firewood for the new stove which has been placed on the long screened porch where windows are being hung on loose-pin hinges for winter use. The summer gardens are about gone after a very happy time with them all summer. The melons were a joy and my long dream of having a melon patch was well realized. Na Aumakua have been more than kind on all scores. With winter, the irrigation of the grove will stop and more time can be found to get on with the booklets and things which are planned. We still need badly to have a “time stretcher,” and beg our visiting friends to limit their calls to ten minutes if possible. Best to make a date for a call rather than to drop in and find certain things in work which cannot be dropped, or other callers having their ten minutes.

 

OBJECTIONS HAVE BEEN MADE to my idea that we may pray for the release from the physical for one unable to get well and who suffers pain. One good HRA reminded me that she had been carrying on a useful life for some years although badly crippled and almost constantly in pain. Her thought is that we have no right to decide for another whether the passing should be requested or not. In my prayer for release, I do not have in mind those who wish to stay on and have a love of life, even if painful. I pray, “If they cannot be healed, and if they so desire, please make their passing swift and easy.” I hope that you will so pray for me should I come to the place where I have need of such help. In passing, I might remind you all that in Huna, the Aumakua, who alone can answer such a prayer, will do no evil even if we should make the mistake of praying for something out of line. Huna is far removed from “black magic.”

 

THIS IS A LETTER AND COMMENT BULLETIN

 

Your many fine letters have accumulated in my file and I only wish I could reproduce them all and comment on each. They contain news of experiments, individual tests of Huna, and are interesting in no end of ways. They also show me how easy it is to forget Huna and to ask questions which have been answered at length in my books or Bulletins – but which need to be answered again as a review. Huna is so comprehensive that it is difficult to remember all its details.

 

A SUCCESS STORY was recently reported by HRA L. DeV., now living in Nevada. Forgetting that I have hammered away for some years on the Huna demand that one make a picture of what one wants and plans to pray for, and that, once the picture is made, it must be protected against thoughts of doubt or fear or change until it is materialized – forgetting my hammering on that point, HRA DeV. wrote to tell me he had discovered something new.

 

He had made his picture, and then taken great pains not to think of old failures or the chances of not having his picture materialized into fact. He had been so intent on this effort that he had neglected to pray for higher help in the matter and had never once accumulated and sent a charge of mana to the Aumakua.

 

BUT HE GOT WHAT HE HAD WANTED. Delightedly he wrote to me to ask that I pass on his new method to the HRA in general. Then he asked, “IS IT NECESSARY TO PRAY OR SEND THE MANA TO THE Aumakua? HOW ABOUT THIS?”

 

MY COMMENT: As I explained in my books and Bulletins several times, na Aumakua automatically make contact with the lower pair of selves, taking mana from them to use, and also taking the thought-form pictures of their plans, desires, hopes and fears, these forming the mixed picture of the individual’s aspirations, and being used in building the future. It seemed to na kahuna to be an automatic process because the “free will” of the lower pair of selves could not be encroached upon – they must be allowed to learn by experience.

 

This automatic process allowed “the thing that I have feared to come upon me,” as we read in the Bible. It also allowed all the good things planned and hoped for to come as the future was made by the Aumakua or under its guidance in the realms of Mother Nature, who has her own laws governing all material things. To keep out of the picture any doubt or fear was, in ancient times, and in Huna, TO HOLD THE FAITH properly. HRA L. De V. learned that, in making plans, one invariably measures the chances of failure, and that care must be taken, once the plan has been decided upon, not to think long on the possibility of failure. He instantly changes his thought if he finds it is one of failure, and finds that he is getting excellent results. That is as it should be.

 

However, for those for whom the simple “holding of the right thought picture” does not get results, the simple formula is not enough. The Aunihipili must be searched for complexes or for evil “eating companion” spirits who exert a bad influence. If the slowness of getting the prayer answered is great, the Aumakua must be furnished with more than the small amount of mana it draws from the lower man automatically, This is what Huna tells us.

 

In modern times the swing back to the cult of what I call SIMPLIFICATION is seen in the many books which promise a way to get any desired thing just by picturing it and by “believing that it will come to pass.” Writers of these very popular books have simplified the process by dropping out prayer to a higher being of any kind. They have dropped the idea that there is a subconscious self which holds complexes and feelings of guilt which will prevent it from feeling that it deserves the good things. It has dropped the old idea that one had to be good to deserve an answer to prayer, and so one could stop praying and go on hurting others, and still have all good things just by BELIEVING that they would come as desired. The simplification has been accepted by thousands who would have refused to try to understand a more complicated system.

 

Needless to say, the problem of why prayers were not answered has been the subject of speculation and writing for many centuries. The SIMPLIFICATION cult formula works very badly except for success here and there. New Thought and the “Science of…” religions of modern time, where “holding the right thought” is all that is preached, have not lived up to their promise. The reaction comes when failure comes instead of success, and the search is renewed for the reasons for failure. This takes us right back to what may be called the “Cults of COMPLICATION,” of which Huna is the most complete and the most complicated. Christianity, coming from the Huna sources originally, retained the complications to a certain degree, but lost the valuable mechanisms of handling the Aunihipili. This loss was a bad hole in the dyke. It has been stuffed with more and more dogmas, but still leaks.

 

THE NEED OF PROVIDING MANA FOR THE AUMAKUA

 

[This] is a continuation of the answer being given above, but it deserves a separate heading and will in part supply an answer to another HRA who recently asked for more Bulletin material to explain the hidden Huna items in the Bible.

 

OBLATIONS were based on the ancient Huna belief that mana must be accumulated and sent consciously to the Aumakua if one wished to progress beyond the uncertain or “automatic” method of letting Na Aumakua build the future, slowly and in a hit-and-miss manner from changing thoughts, plans and fears.

 

The SYMBOL for MANA was water. An oblation was at first an act of pouring water on the ground before taking one’s drink. This symbolized to the person initiated into Huna, the great secret fact that the answers to prayers could be hastened to the point of becoming the instantly materialized miracle by providing enough mana or water to grow the seeds of the thought-form picture of the thing desired – to grow it fast. The giving of mana was the one and only gift or sacrifice known to Huna. It was the key secret of Huna magic. But this secret was gradually lost in circles where it was once known. Wine or other fluids were used for oblations. The mistaken idea was developed that the gods actually drank or were nourished by the wine, and so they were also offered food each time a meal was taken. Today we give thanks at the beginning of the meal, but offer neither food nor drink.

 

THE MANA OBLATION was offered through the Aunihipili and at the command of the Auhane. In the Hermetic “SECRET SERMON ON THE MOUNTAIN” (Page 232-233, 2nd vol. G.R.S. Mead’s book, THRICE GREATEST HERMES) we find a passage giving a veiled reference to the Huna secret. The character, Hermes, is instructing Tat in the matter of the most secret knowledge. He has touched on the need to praise the Aumakua as “Mind,” and he has spoken of the necessity of OFFERING AN OBLATION. He adds, “Send thou oblations … through the Word.”

 

In the veiled writings we find a confusing number of meanings apparently attached to the word “logos” or “Word,” but a close study indicates that the lesser trinity or “man” (in contrast with God as the higher Trinity), is made up of Mind, Reason and the Word, or, as we say in Huna today, the Aumakua, the Auhane or reasoner, and the Aunihipili or one who voices the physical words which embody the rationalized thought picture or prayer as sent to the Aumakua. The Auhane makes the prayer picture and gives it as a memory to the Aunihipili. It is recalled frequently and repeated, at the same time an “oblation” of mana is sent BY or THROUGH the Aunihipili, which speaks the words and whose name is, “The Word.”

As Christianity grew from its simple beginnings, and as its writings absorbed the materials of the Gnosis and Hermetic writings of the period, we find Jesus described as “The Word.” As such, he represented the Aunihipili before men of the initiate group. And in the veiled command to offer all prayers to god THROUGH Jesus or “in my name,” we see plainly the command to offer the prayer or worded picture of things desired, and the oblation or gift of mana through the Word or Aunihipili.

 

THE EXPERIENCE OF INITIATES of the centuries may well be said to focus on one great discovery, fact or truth, this being that faster and more certain answers might be had to the prayer of faith (made by a good and uncomplexed person) when the gift of mana was accumulated and offered. It may be objected, of course, that Huna and all related systems were wrong, and that prayers made without the sending of mana are good enough. It follows that prayers need not be made to a Higher Being. One just holds the proper mental picture to the exclusion of all other thoughts, and waits for the automatic reaction which will come from some vague and perhaps unconscious source which knows neither good nor evil. PROGRESS in the field of workable “BELIEF,” metaphysics or the psycho-religions is NOT to be made by going back. It is made by moving away from Cultish SIMPLICITY toward the greatest possible COMPLICATIONS, and the best and most reasonable set of these is to be found in Huna.

 

A LETTER FROM HRA HOWARD CLARK, of Yucca Valley, California, commented on the series of articles in LIFE covering several great religions. (Mentioned in Bulletin 113) My attention was called to a small book of the Signet series, written by Joseph Gaer, titled HOW THE GREAT RELIGIONS BEGAN. It may be found on the news stands for 25cents or may be had post paid by mail for 301d by sending that amount with your order to THE NEW AMERICAN LIBRARY OF WORLD LITERATURE, INC., 501 Madison Ave., New York 22, N.Y. HRA Clark kindly sent me a copy and I found it most delightful and very instructive reading. It deals with the history of the great religions and their founders in a completely unbiased and sympathetic way. The Huna elements are, naturally, not recognized, but all else is most satisfying. Don’t miss this great treat – a mental feast.

 

FINGERPRINTS SHOW WHETHER WE ARE GOOD OR BAD, declares Dr. Anthony Canepa, of Rome, Italy, in a clipping sent in by HRA Ada Ferguson of California. He claims that his system reveals the fact that we are born with good and bad tendencies and that these show even in the fingerprints of babies. From the fingerprints he can sort the criminal goats from the good sheep. He suggests the use of his methods in hiring people and in dealing with strangers. 100% accuracy is also claimed in sorting unidentified fingerprints set before him by U.S. police departments to select the honest people and indicate the criminals. He also sorts according to the degree of goodness or badness… This duplicates the performance given by the late Dr. Oscar Brunler, using signatures instead of fingerprints, and taking the measurements or “readings” with the Brunler Bovis Biometer – a method which we of the HRA tested exhaustively and found fairly accurate and most valuable. Accuracy depends on the skill of the reader. One wonders whether or not Dr. Canepa swings a pendulum over the prints to get the reading, as is done with the Biometer (or without it). Little by little we may see these measuring instruments which depend on our psychic faculties come into their own. (Perhaps I am quite wrong in jumping to the conclusion that the actual markings on the fingerprints do not indicate of themselves what the Biometer indicates by purely psychic means. However, Dr. Canepa could so easily have said that the marks did the indicating, if such had been the case.) (See original report in FATE magazine of August, Pg. 65.)

 

CAN YOU “SENSE AN ATMOSPHERE” IN OR AROUND A PLACE? If you can and have, then Mr. and Mrs. George Sandwith (both HRAs) invite you to write to them of your experiences, at c/o Burns Philip Trust Company, Ltd., 7, Bridge Street, Sydney, N.S.W., Australia. They will wish your permission to give your experiences, if they are of the sort wanted, in a new book they are writing about the peculiar matter of a strange “atmosphere” hanging around places, large and small, even around people and objects. Their present project is to try to learn the nature of such “atmospheres,” how they come to be, and how they can be cleared out, if bad. I quote from their letter: “What do people mean when they refer to an unpleasant atmosphere in Board Room, office or factory? Or a happy home with a “wonderful” atmosphere? Can a bad atmosphere be changed to a good one? Are there atmospheres for success or failure? Are these psychic aethers which center on or around places and things? …….They have just finished a long study of the Avebury ruins in England. HRA Dr. Westlake was in on part of this study and is also much interested in the matter of psychic atmosphere such as seemed to cling to the old ruins.

 

COMMENT: There is the common explanation that spirits fasten themselves to ruins, places, things and people. These are sensed by people with good psychic ability, and the good can be told from the evil by the “feel” of their invisible presence or atmosphere. But there may be far more to it than this. HRA George Sandwith, as readers of the Bulletins will remember, has done much valuable work testing sacred stones and other things in the Islands of the South Pacific. He is psychic and is equipped with a spirit guide who is resident by some connection, (aka cord) in or around a carved wooden crucifixion scene 400 years old – an “ikon.” He uses Aurameters, Biometers, and Kilner-type viewing screens through which auras may be viewed and studied. He also uses the pendulum expertly. His wife is similarly gifted and able in the matter of such investigations. Together they have written a large and a small book, the latter a most exciting account of their work in Fiji. (Both were reviewed and announced in the Bulletins.) The two small ivory statuettes which they blessed into icon vibration in connection with George’s ancient Ethiopian icon are in use here at the Study as a possible aid in the TMHG healing work (as is the potentized oil painting made and presented by HRA Mrs. Kingsley Tarpey of London). (It is difficult to say how much these things aid in getting the help requested from the GREAT COMPANY OF NA AUMAKUA in the TMHG work, but no stone is left unturned and they are used, hopefully and expectantly. Several HRA visitors have reported feeling strong and good “atmospheres” around them, and HRA Verne Cameron found strong and very definite radiation forms running out or up from them, his tests being made with his Aurameter, an instrument so sensitive that it can find and outline a thought-form picture of some imaginary object placed, as on table or shelf. HRA Cameron, by the way, is very anxious to get out an enlarged reprint of his book on this instrument and related matters. His water dowsing has been increasingly successful, and he now dowses for oil and has also come to map dowsing, something he did not do a few years back. He gave HRA Sandwith his Aurameter and taught him to use it.)

 

HELP FOR LIGHT OBSESSION or being bothered by spirits in various ways has been reported by HRA J.B., who also reports help through the TMHG, writing in part, “…Things are improved. I distinctly heard you enunciate my name at one 3 o’clock session. The other help has come from a doctor (D.C.) in San Jose, Calif., whose name will be sent on request if help is needed. Her treatment is described as, ‘ …the application of a stimulating current of electricity, applied with an electrode to specific nerve areas of the head. This gives a mild, not uncomfortable shock to the patient that leaves him relaxed and induces refreshing, much needed sleep, increases the vigor and greatly aids in repelling entities, eventually discouraging habitation.'” I mention this because a month seldom passes but that at least one person writes asking what possible help can be found for light obsession troubles. If the one in trouble has a strong will and will fight, the trouble can eventually be ended. In most cases the victim will not fight, often being set on letting the spirits take over more and more. Only individuals of good normal health and excellent will and personality patterns (Biometrically speaking) should keep contact with spirits. Those of weak wills and natural mediumistic characteristics should avoid such things as very great and very real dangers.

 

LETTING HIS AUNIHIPILI SAY WHAT THE REMEDY SHOULD BE for various ills, has been successful in some instances, reports HRA V.F. from Australia. He uses the pendulum and asks his Aunihipili what will cure the trouble of the moment for him or a friend or relative. He goes over lists of things which might be taken, done, avoided, and so on, getting the affirmative swing when the right thing is mentioned, and then continuing to get all possible details. He successfully uncovered the cure for gout, which had attacked him now and then for years. Other successes were mentioned, and a few failures, amongst the latter an attempt to use a Aunihipili remedial directive to heal cancer in its advanced stage in an elderly male relative. He continues his testing project enthusiastically and seems to do better as time passes.

 

HRA J. R. FELT THE TMHG POWER STRONGLY, after writing to ask for help following a severe operation. She writes, “3 P.M. (The DEG Time) I feel obliged to tell you that within the last few minutes… and still continuing, I am aware of a perceptible and unexpected increase of life, energy – and something else quite indescribable, a pleasant improvement. I hope that I may keep it up.” Na Aumakua are so very kind to us when we open the door to their loving help.

 

FROM THE NOTES OF A BRITISH STUDENT, NOW DEAD: Experts were sent recently by one who formerly knew him well and respected him greatly for his insight. He had read my first book on Huna and commented on parts of it in his notes and letters. I select random passages to pass on here. “Fancy Max Long hitting on the truth of dreams which come by day. I am even to this very day continually recognizing one, which comes suddenly, not during a doze but with hardly a blink, I suddenly see a shadowy scene which has no reference to my daily life, and may I say to you, that these waking dreams are not the product of a disordered imagination but are very ‘real’ in the sense that a sleep-time dream is real. Good old Max Long for putting it into print! Now I may talk about any future waking dream without fear of what you might think. The rest of the world can go hang as far as that and we are concerned.

 

“Long’s book has within its covers much of what we have been spending years in abstracting from other sources. The Super conscious is very easy to control once you have discovered the practical knack of transferring the consciousness. Here is a hint to help you overcome your difficulty with transferring your consciousness to the top of your head: Arch your eyebrows to the physical limit, at the same time letting the eyelids drop shut lightly. Do not squeeze them shut. Then try to force the blood to pulse at the top of the head until the backs of your eyes hurt. Just a few seconds for a start will do. No need to try casting out your thoughts. Once you acquire the physical knack, they will disappear. But you remain conscious of externals, and so to avoid distractions, get to a silent place for this work Not until you ‘come round’ do you realize that you have succeeded in contacting the Super conscious. Proof of success comes when results begin to show, but the process is risky because you can never be sure just what thought you are carrying into the Super conscious (in this way). It may well NOT be what you intended.” (The friend who sent these excerpts to me, adds, “I, too, have found this to be true from a curious experience I had at the end of 1945, at which time I was experimenting along these lines.”)

 

Comment: In these notes I see that the method described above for making contact with the Super conscious is one “learned from Goddard,” whoever he may have been. I had mentioned a similar method in my book, in which one tenses the jaw, tongue and palate muscles until the ears roar, and then holds this tensing as if by so doing the center of consciousness in the base of the brain were being forced up to the top. The eyes were lightly closed. This, I had found, seemed to cut off the trains of thought running through the mind and leave a mental blankness of sorts. It was also a good method for use in quieting the Aunihipili if it was tangled in some circle of worry and refused to let go of it, especially at night.

 

40% CORRECT ANSWERS in the telepathic game identifying the objects in boxes,” reports HRA C.S. from Pennsylvania in a recent letter. “I find my subconscious or ‘Subby,’ as I call her, is fascinated with the game. Instead of boxes, I use identical cups. I have found that when I consciously use ‘The Father’ to help me, and relax more, I get the best results. Without the help of  The Father, I average only about one-third correct.”

 

A NEW HRA REJOICES AT HAVING DISCOVERED HUNA “For the past month I’ve felt an equanimity of mind never before experienced,” writes HRA E.M.B. from Hawaii where he and some fellow army musicians have been into Huna from every possible direction during the summer. He continues, “This is a wonderful mental improvement, for since childhood, I’ve had a philosophy that would make Schopenhauer look like an optimist. The old doubts occasionally manifest themselves, but not painfully. This also includes doubting the wisdom and goodness of the Aumakua. Consequently I am now undergoing an orientation program to develop a healthy attitude. All literature on Huna research has been helpful.”

 

Comment: One of the greatest pleasures any of us can have is that of sharing the “Light” we have found with another, and to find that it means as much to him as to us. Little wonder that the human animal explodes into action when it finds the thing that seems to it to be the correct interpretation of life and its meaning. The missionary spirit bursts forth and the shout is, “I’ll tell the world.” Who was it who wrote that nothing became our own until we had shared it with others?

 

THE UNIVERSITY OF TORONTO, in a Canadian radio broadcast, shows that the professors are getting so bold as to line up with Dr. Rhine in the ESP type of research. (Tut and more tut! from Old Scientific Attitude.) A letter from HRA H.R., who listens in at Buffalo, N. Y., says, “They are conducting research in ESP and the hypnotic state. A person was tested and gave a full account (under hypnosis) of what he did on a certain date 20 years ago. He was then asked what he would be doing on a given date 3 years hence. The person gave an account of his actions on the projected date in the future. This was later checked and also found to be correct. The test took place in 1951. They have made several thousands of tests and many interesting data have been discovered.

 

Comment: Gradually, the materials of Psychic Science are becoming recognized as sufficiently valid and respectable for the Universities to be forced to stop pretending they are not there. Hundreds of experiments have been carried on to learn the effects of hypnotic suggestion or silent Mesmeric influence. Only once in a while can a subject project himself into the future successfully, and the ones who can, often make only one correct prediction to a large number of incorrect ones. Were this not so, and were the operators able to tell what might be correct and what not, without waiting for the dates of predictions to arrive, the future of the world might be read in a most revolutionary manner. The professors have no explanation for the mechanics of this infrequent predictive ability, but Huna has. Na kahuna, who may well have made the highest predictive scores ever known to mankind, decided that only through the Aumakua could the future be seen, and seen via the Aunihipili only (a further complication).

 

Another complication to be faced when trying to explain how the future can sometimes be seen is offered by the kahuna lore. This is their theory that the Aumakua molds the future for the individual, using aka or etheric substance to make a pattern or “field” – which then is filled in with material, space and time, and becomes real in physical terms like a scroll unrolling a minute at a time. This future pattern is made to fit the hopes, plans and fears of the individual as they relate to his surroundings and associates and their futures, also to the world future.

 

When, na kahuna believed, the old future, which had been made well in advance for a person, was to be broken down and replaced, IN ANSWER TO PRAYER, by a better future, there were many future events and conditions which, in the breaking-down process, became filled to some extent by the material-time-space complex and so were real even as they broke apart.

 

The bad things in a future which is being broken down, and which become real, are the “storm” which is tempered to the lambs. They may also be symbolized as “the last days” which, if not “shortened” for the benefit of the “elect,” would see disaster overtaking them. One who recognizes his Aumakua and asks to have the present future torn up and replaced by a new one which is pictured, is indeed a “lamb of God” and one of the symbolic “elect.”

 

In my own life, and in following the lives of many HRAs for several years, praying often with them in the TMHG for changes in their conditions, I have noted the fact that the old future seems often to contain bad elements which suddenly appear and which seem to indicate that one would have been better off not to have asked for the changes to be made. But not once have I run into a set of bad events which have been entirely disastrous. The storm is always tempered to the enduring point and soon passes. After that, the good things begin to appear as if the kind na Aumakua had given some special little present to recompense the lower man for what he has suffered to gain their help and to allow them their rightful place in the job of living. Time and time again I have seen this strange gift being given after tribulations had been endured in the confident belief that the Aumakua was wisely staying at the helm even when things seemed to be drifting into deep, dark waters. Perhaps this is one of the many reasons why na kahuna chose to call the AUMAKUA PAIR, “Father.” Earthly fathers also give little gifts to ease along the little ones who have to suffer through ills from which they cannot be protected.

 

I have also noticed that when the bad things in one’s future are about to arrive, one is often forewarned of them in a dream. I have learned to recognize these dreams and to counter their evil portent with immediate and very energetic prayers for protection. I picture the evil as replaced by the normal and good. I do not always go scot-free, however. Recently I dreamed of cutting through my left knee cap in an accident with a home-made power saw. Despite my prayers and later care, the accident came in a most unexpected way and the skin above my knee was taken off in a thin slice – nothing serious at all, fortunately. I watched for the “present” and soon it came. I had wanted a large wrench, but did without one because of the expense. The present was a fine used one laid before me for 50¢. Na Aumakua are so very kind.

MFL


HUNA BULLETIN 115

“The Meek Shall Inherit the Earth” … Huna Style

Dec. 10, 1955

 

 

EXTRA EXTRA! WE BREAK INTO THE NEWS!

 

The new 96-page magazine, edited by none other than our own HRA Irys Vorel, and named COSMIC GUIDE, should be on the larger news stands by the time you receive this Bulletin, and in it will be an article with pen sketches of the house here in Vista and an account of how we prayed it into actuality. The first number will be 25$, but later numbers probably will cost 35c. The subscription rate for seven issues is $2. If you fail to find it on the newsstand, send 50$ for a copy, if you wish one, to Cosmic Guide, 261 Fifth Ave., New York, N.Y.

 

I hesitate to say, “Subscribe!” owing to the fact that a few magazines which I recommended as they started out bravely, soon folded and the balance of the subscription money went up the spout (wherever such spouts lead). However, this one is backed by experienced magazine publishers and promises to last longer. It will contain much material not to be found in magazines of the ordinary type, and may stress the success had by various persons in using what we may call “metaphysics” in a very broad sense – even stretching the word to cover Huna, which is like to nothing else in that general classification. THE ROUND ROBIN magazine, published by our friend of many years, H.R.A. N. Meade Layne, immediately comes to mind when speaking of magazines which are hard to keep going, but which give evidence of having seven lives (like our own HRA “kitty,” the imaginary “Cigbo,” who is, in reality, our cigar box where HRA donations are kept for the short periods before they are taken out to buy stamps and paper and all the many things needed by our work.)

 

The ROUND ROBIN is the journal of the Borderland Research Associates (the BSRA, for short), of which I have long been a proud member. Everything is grist for its mill and it has become rather fabulous because of its recognition of “news” entirely overlooked by the journalistic world, or carefully avoided for various reasons. It scooped the world in reporting the first news of flying saucer type objects and stating that they were NOT something with which we have been long familiar. Editor Meade Layne, a man of most penetrating insight, has stood like a rock in the midst of the wild storm of information, lies, charges, denials, false explanations and so on and so forth, always weighing for us the evidences and giving the explanations of the “saucers” which seem nearest to reasonableness. He has overlooked no possible source of information, and has been the only able researcher of whom I have knowledge, who has weighed and balanced and sorted out the mass of statements made by spirits through mediums.

 

When the big news does break and we can be sure at last just what is in and behind the U.F.O. mystery, I am confident that Mr. Layne will be first to give it to us, either in ROUND ROBIN or in his “Bi-Weekly Release” of several mimeo pages, called CLIPS – QUOTES and COMMENTS. ($5 for 12 issues; $2.50 for 6.) (ROUND ROBIN is $5 the year, and gifts are solicited in addition, as this is a mimeo magazine and therefore very expensive to make up and send.) Address N. Meade Layne, 3524 Adams Ave., San Diego 16, Calif. Also ask for a list of reprint and original material of value.

 

STRANGE NEW LIGHT IS SHED ON CHRISTIANITY by the answer which I managed to work out from the language used by na kahuna. HRA Mike Bolakas wrote: “… I would like to know what Jesus meant by, ‘The meek shall inherit the earth.’ This question has bothered me for some time since meekness does not seem consistent with our American heritage and second, I’m not too sure the earth is worth inheriting, although I am glad to acknowledge that the earth has improved for me since I first wrote you.”

 

ONE OF THE STRANGEST DISCOVERIES IN MODERN TIMES, at least to me, has been the fact that na kahuna of remote ages invented a language in which their priceless HUNA or secret knowledge could be hidden in such a way that only an initiate into the lore could get at the hidden meaning.

 

THIS WAS “DOUBLE TALK” AT ITS FINEST because one could say such things as, “Blessed be the meek, for they shall inherit the earth,” and only a kahuna would know that the “double talk” of Huna was being used. The word “meek” in this case has, in any language, the meaning of “meekness,” and nothing else. But in the “sacred language” (which has come down to us carefully preserved for at least 2,000 years), the word is made up of two small root words, each of which has a special set of meanings, and each of which points out elements in Huna which are represented through symbols familiar only to na kahuna. The use of the symbol meanings really made this TRIPLE TALK but, once one knows the symbols, and once one pauses to study the meanings of the separate root words, the “secret” is laid bare and how often such a disclosure has amazed me. How often has a puzzling statement come to show forth a blaze of enlightening information concerning Huna, (and granted that Huna is the true or correct science of mind and “selves,” as I believe it to be, what a blaze of light is cast on the NATURE OF TRUTH ITSELF)!

 

THE ORIGINAL version, (translating it back into Hawaiian, as is to be found on page 13 of the Hawaiian-English New Testament) reads thus: (Matt. V,5.) “Pomaikai ka poe akahai, no ka mea, e lilo ka honua is lakau.” Literally we may translate: “Made proper and correct are those who form the company of the meek, for they shall inherit the (here we must carefully consider the various meanings of the wordhonua, as given on page 216, the Andrews Hawaiian-English Dictionary of 1865) (l) flat land, (2) a resting place, (3) a foundation, (4) the bottom of a deep place … (5) (used as an adjective) something preceding or going beforehand  (6) (used as an adverb) gratuitously, without a cause, naturally, thoroughly, entirely, altogether.

 

FROM THE ABOVE we see that in the word for “earth” we have the triple talk symbols in use. The “foundation” was the basic facts of Huna which a kahuna must know. This set of facts was considered freely given by God, and to be entire and complete. It was the foundation of foundations, the bottom of the bottomless pit. It was the easy flat land to live upon and cultivate, not the rugged mountainous country. It follows that we must next look to the word “meek” to learn what manner of man can “inherit” this foundation knowledge upon which the central structure of Huna rests, and in which one may find a “resting place” or the firm conviction that the ultimate in TRUTH has been received.

 

HUNTING THROUGH THE BIBLE FOR A MEEK MAN whose life will show us what a meek man really is, we come upon the man of fame who had the peculiar title of “The most meek.” This was none other than Moses, but he is seen to be anything but “meek.” He was a man born to rule, reared in high places, an intimate of the great, the powerful and the learned of his day in Egypt. He was also, if we can believe what is written between the lines in the fragments given over to the Huna code, an initiate into Huna.

 

THE ENGLISH WORD “MEEK” carries the same meaning as similar words in many other languages. It is a basic idea and it has changed but little in borrowings or translations. It always conveys the meaning of gentleness and HURTLESSNESS in contrast with hurtfulness and wildness of fury. Na kahuna always stressed this hurtlessness as something very necessary to anyone who aspired to gain initiation into the Secret. That is the outer meaning.

 

NOW TAKE THE DOUBLE TALK MEANING and we have the word for “meek” made up of two smaller words, aka and hai, to give us akahai. Together, they mean “meek” or “hurtless. The root sounds were often made to overlap by the inventing na kahuna who were responsible for the language of the Secret. Thus we may have the full word divided into several sound components:

AKAHAI: or aka`hai: “meek, gentle, harmless, etc.”

 

ak aha  i “cord or string,” (the aka cord)

aka –hai– “to light up,” the shadowy outline of a person or thing” (our Huna aka body, the substance of which is, in modern terms, “ectoplasmic,” and which is drawn out to form aka cords or threads used in telepathic contact with the Aumakua or the persons or animals to whom telepathic messages pass).

 

aka ha  i “to breath heavily” (This heavy breathing is done in accumulating a surcharge of mana to send as an offering to the Aumakua and to furnish it with earthy power for use. Ha is a symbol of accumulating and sending the mana and therefore, of contacting the Aumakua and getting it to play its full part in living the life of the man – in answering Huna-type prayers). Ha also means “a trough”or ditch or pipe through which water is made to flow. This is always, in Huna, the symbol of making MANA flow to the Aumakua along the aka cord of connection. And it means “to dance,” and here symbolizes the religious type of dancing before the Lord, or contacting the Aumakua.

 

Aka`hai gives us the second part of the word for “meek” and it has several significant Huna meanings. (l)”to open the mouth and speak.” (See the opening passages of the Sermon on the Mount, “and he opened his mouth and taught them.” This way of putting it should at once warn a kahuna that there would follow commonplace sayings but, also, at least one in which will be hidden a Huna meaning of value.) (2) “to break off or stop doing something,” (as one might stop being hurtful, and so NOT “meek” in the Huna sense, outwardly or inwardly). (3) “another” (This pronoun seems to point to the Aumakua as the second party involved in the whole act of being “meek” – of taking the basic or foundation action of Huna.) (4) “to be vain or proud” (This, in itself, is enough to tell any initiate that being “meek as Moses” has nothing actually to do with lowly place. One may be, as Moses, proud, perhaps vain, but, at any rate, a great leader, willful and brooking no interference from lesser men.) (5) “A sacrifice at an altar” (To the initiate kahuna, the only sacrifice of value was the sending of mana along the connecting aka cord to the Aumakua, so this meaning in itself would be all that a kahuna would need to tell him what was intended by ‘”meek” in its Huna sense.) (6) “to put or place in” (as mana “placed” in the Aumakua).

 

NOW CONSIDER THE WORD “BLESSED.” The English word comes to us with the meaning of “sprinkle with sacrificial blood to purify.” In modern usage, it has lost the meaning of  “to consecrate with blood.” And, as na kahuna knew that mana was the only thing to be used as a “sacrifice,” we can expect their word po`mai`kai (for “bless”) to have no connection with blood. This is seen to be a correct assumption. The dictionary gives us, “to be handsome, good, fortunate, prosperous, comforted and at peace. The roots of the word, as set off by hyphens above, give us darkness, lack of enlightening knowledge, (root po) plus (root mai), sickness, weakness and fading – (the latter being the symbol of lack of mana and NOT sending a surcharge to the Aumakua). (Root kai), “to lift up, as on the hands,” “to transfer” (giving us the symbol of the thing to do to correct or “bless away” darkness and all of our ills). This is to reach up to contact the Aumakua, as we raise the hands in prayer, and to transfer something, in this case the kahuna knows it to be mana and that it is given to the Aumakua so that our troubles can be removed and so that we can be made correct and right and as a normal person in working contact each day, with the Aumakua, should be.

 

PLEASE BEAR WITH ME, as I give these root and symbol meanings at what will be tiresome length to most of you who would be better pleased if just the final results of the study were set down in brief. I still, for some reason or other, seem to hope that the men who make a profession of religion will some day come belatedly to agree to examine the proofs of the correctness of my findings concerning the inner, secret, and hidden meanings behind the religions which they profess to believe to be the ultimate in truth and dogma. Recently a letter came, written on the stationery of a Protestant church, saying that the Bishop Museum in Honolulu has been asked whether I told the truth about Huna in my books. The answer was that “Long’s books are not documented, and therefore command no attention.” It seems that a gentleman named Palmer once reviewed one of my books and damned it with some such phrase. He also went on (the writer of the letter in question,) to say that the men of the Museum had said that they had failed to find any record in Museum documents that Dr. Brigham had ever had an interest in Huna such as I describe. The writer asked if there might be several men of repute in Hawaii who could certify that what I had said was correct.

 

Unfortunately, as a man valuing his fine scientific standing, it is easily understood why Dr. Brigham wrote nothing of his fire-walking experiences or studies of the activities of na kahuna. If a scientist can give no good explanation of a thing, in terms acceptable to other scientists, he does well to say nothing. As to others in Hawaii, after a period of some 26 years, who might remember me and might be able to verify even a few of the things mentioned in my books as happening in Hawaii – well, there again I am unable to “document” the majority of my statements. Even the men and women most apt to be accepted as “authorities” on the Hawaiian language attack me with both bitterness and humor at times for using the root-translation and symbol-meaning methods which I have worked out and which, at least to me, seem to show so very plainly the secret meanings hidden in so many common words used by na kahuna. Perhaps I should be less eager to win even a very small hearing from some of the “authorities” in the various parts of the field which I have invaded in my amateur research efforts – but in some way I still keep hoping. Once I had a vivid dream – oh, long ago, perhaps in 1937 – in which I stood at the end of a long table at which sat in judgment twelve old, bearded and very learned men. They had agreed to hear me out and to pass on my methods and findings.

 

How the matter came out, the dream did not last to let me know. When one thinks he has found the “pearl of great price,” he may be overly eager to show it to others – to share the joy of discovered treasure.

 

NOTE: I cannot at the moment remember where I read it, but I recall statements to the effect that a close duplication of the Beatitudes is to be found in the literature of India –the religious literature – produced some time before the New Testament was assembled. I feel that it is quite probable that na kahuna, of whom Moses and Jesus were brother initiates, may have been instrumental in spreading this and similar Huna material around a large part of the ancient world. It makes no difference, of course, whether this “sermon” was first preached by Gautama, Krishna or Jesus, nor in which land. The important point to remember is that here we have strong evidence to support a belief that the foundation beliefs and mechanics of Huna prayer were in this way both hidden and preserved against any time when a Huna initiate appeared to receive again the “foundation” from unsuspected sources.

 

Speaking OF DREAMS AND VISIONS, reminds me of an old friend who was a great Bible student. He wrote little booklets on his ideas of the meaning of Bible prophesies, one in particular being of interest to me. In it the good doctor had written his expectations as to the outcome of War II, which was at the time nearing the point at which Germany was joined by Italy in its attack on France. Events soon proved that my friend’s predictions, based as he thought they were on the Bible prophesies, were quite wide of the mark. One thing, however, has remained in my mind. He told of a vision in which he saw unfamiliar and grotesque uniforms on great bodies of troops fighting in the Holy Land. He was blinded by a great explosion, and then recovered to see men, mounted, on foot and in war vehicles and tanks, rushing forward. A voice said to him, “See, the ground is contaminated and the poison from it is eating away at them from the heels upward. They still press forward, but all are dead men even now.” With that the vision vanished. Later he thought he had found something in Daniel to indicate that a disease of the heels would sicken the troops of the Battle of Armageddon. And now, with the threat of war in the Near East steadily mounting, and with the probability of atomic weapons being used in such a struggle, I wonder, more and more. Those of you who join me at 3 and 7 each day in the TELEPATHIC MUTUAL HEALING GROUP work should never forget that we ask together constantly for world peace and a turn to sanity and cooperation for mutual benefit. War becomes more and more a thing too horrible and deadly to be contemplated.

 

“IF THE AKA CORD TO THE AUMAKUA CONNECTS with the body and the Aunihipili at the region of the solar plexus, as shown in the diagram on page 374 of your  book, SSBM, why the instructions to direct the flow of mana up through the top of the head to reach the Aumakua?” So asks one of the HRAs, T.L.A. from New York State. I fear that there has been some confusion here, and that I am to blame for it. The old images of the Polynesians on Easter Island as well as on images recently unearthed in Papua, show a greatly exaggerated umbilicus, showing the importance to native Huna beliefs of the symbol of the umbilical cord which attaches the unborn child to the mother, and which points to the belief that a similar cord of aka substance is attached to the Parental Spirit Aumakua Pair in their blended aka bodies. Nothing that I have found in Huna supports the idea I have mentioned several times of the possibility of making contact through the top of the head.

 

This latter idea is popular in Hindu religions, the top of the head being called, “The door of Brahma.” There is a method of tensing the jaw and frontal face muscles in a way as to give the feeling that one is forcing the consciousness of the Auhane to the top of the skull, and that this automatically cuts off part of the contact with the Aunihipili whose center is given in Huna as the “bowels.” If Huna is to be accepted as fully recovered, then we must say that the cord runs from the solar plexus to the Aumakua but, at the same time, even as the connection of the umbilical cord from fetus to mother is an INTERNAL one, it is to be argued that a similar inside-body connection may lead to the top of the head and up from there. Perhaps there are two branches of the cord, who can say? But we can be sure that some cord is present and in use when the Aunihipili “George” obeys the request to send a flow of mana and a prayer picture to the Aumakua.

 

In the tests with the Aurameter made by HRA Verne Cameron, and reported with illustrative drawings in the Bulletin some time back, he found an aura shaped like a doughnut, with a hole in the center directly over the top of the head. Through this hole rose a thick cord, invisible, but tangible to the Aurameter, and connecting with two human shaped invisible forms, one above the other, and well above the physical head. Perhaps we will do well to place this question of points of aka cord connection in the HRA files marked “still under investigation.” Meantime, results are reported almost daily as prayers made in the Huna fashion are happily seen to be answered.

 

KARMA has come in for some intensive study of late in the light of Huna, this after several letters from HRAs concerning the famous “Law of Cause and Effect” taught so widely in the religions of India and in modern Theosophical borrowings from that mixed source. Some day I hope to do a little booklet on the subject to show the evidence that the idea was borrowed, as was that of yoga, from Huna, then distorted, stretched and made preposterous when the secret behind the idea was lost. Na kahuna (using the Hawaiian dialect of the “sacred language) spoke of “cause” as kumu, and “effect” as hua. One provided a foundation or “rooting”  for the cause, and the sprouting seed or egg, was the direct result. The same idea was expressed in early gnostic and Christian terms of planting and harvest, “As you sow, so shall you reap.”

 

The root-parts of kumu tell the hidden secret of the outer or generalized “law.” Ku is the foundation or back-basis of a thing or condition. But mu means to fill the mouth full of water and keep the lips closed over it so that it cannot escape. This ties in with the symbol of filling the mouth with water and spurting it upward, as in swimming with play. The water is the constant symbol of mana, and an accumulation of water in the mouth stands for the accumulation of mana. If it is spurted into the air, it represents the mana being sent to the Aumakua along the aka cord, as a gift. If the lips are kept closed over the mouthful of water and it is not spurted upward, the symbol is that of the stubborn Aunihipili or the ignorant man refusing to send mana to the Aumakua and, as a result, being cut off from its normal help and guidance. There we have the basic belief of Huna once more. It is that when cut off from the normal help of the Aumakua, we get into trouble. The isolated na Aumakua can only take the plans, hopes and fears of the lower man and use them to build the aka outlines of the future. These are the seeds from which the harvest eventually must come, be it good or bad, painful or pleasant, or a mixture of these elements.

 

It will be seen, therefore, that in the original Huna, the “karma” or kumu hua, was not of endless duration. It was not something carried over for life after life, to be worn out only after ages of endurance and trial and growth. It was simply that part of the future which is crystallized at any one time by na Aumakua as the “eggs which must be hatched.” Huna recognized no “Lords of Karma” sitting just below the Ultimate to administer the postulated “Law” with needle-point fineness and a justice never even slightly tinged with mercy – the mercy which Christianity taught because it was closer to Huna and was directly founded by Huna initiates.

 

BAD KUMU HUA sequences, therefore, can continue for a period of many years or for all of one’s adult life because the individual does not invite the Aumakua to take its part in the three-self life of the man, and because the mana, like water retained in the mouth, is never sent to the Parental Spirit to enable it to do the work of tearing down the bad future which has been constructed and to replace it with a new and better one.

 

THE BREAKING UP OF THE “bad egg” crystallized future comes at once when the individual learns of Huna and begins to use it to work correctly with the Aumakua. But the bad future has a way of materializing in part, and falling like hurtful fragments on our heads, once we have asked the Aumakua to act for us.

 

IT HAS BEEN THE EXPERIENCE OF NA KAHUNA down the centuries, that the breaking down of the bad crystallized future is usually painful. It is also our HRA experience. Instead of our Huna-type prayers being pleasantly answered, things seem suddenly to go from bad to worse. The heavens seem bent upon falling in on us. But, “the storm is tempered to the lamb,” and what might have been a final disaster on the way, becomes only a minor difficulty. One must endure and one must hold the faith that the Aumakua Parental Pair will see to it that no vast disaster will be allowed to materialize. When the old future is torn down, one may say in modified Hindu terms, “karma has been outlived.” Then, and only then, can the harvest change so that all things are good. The greater the enthusiasm of the beginner who discovers the Aumakua and sets to work excitedly sending prayers and mana to have his future reconstructed, the greater will be the fall of the parts of the old future on his hapless head. But who shall say that it is not better to storm the gates of heaven in this way, with all strength and suddenness than to make a slow and half-hearted approach. As a sidelight on this matter, it is well to remember with care that a few days of neglecting the Aumakua and leaving the door closed to it while we keep our mouths full of water, may result in a hua or hatching of some unwanted birds of strange feather. One does well to make time to pray in Huna fashion each day whether anything else is accomplished or not.

 

HUNA SAYS NOTHING OF KUMU and HUA to indicate that causes set up in one incarnation may bear fruit in the next. There is no way to tell what ills may result from causes of a prenatal sort, but I would judge that it is fairly safe for us to ask na Aumakua to tear down any such hang-over of old crystallized future and to make way for the good new future for which we prepare by making amends for hurts done others, and by doing good to others in a selfless and kindly way. Jesus, that most fabulous kahuna, laid much stress on the value of love in our lives. When love is given expression in our deeds and our understanding tolerance, it seems to become a magic something to be used by the Parental Spirit Pair to break the bad old future into bits. Given a sufficient expression of love, the Aumakua gods grind very fine indeed with their unseen mills, making the fall painless.

MFL


HUNA BULLETIN 116

HRA Groups – Huna News – Answers to Questions

March 1, 1956

 

 

WHAT’S NEW IN HUNA OR HRA ACTIVITIES?

 

This is a question often asked in letters arriving at my desk these days of having the Bulletins few and far between. Several things may be mentioned under this heading. First a sad report which is also a commentary on something; I hardly know just what.

 

HRA GROUPS NO GO. You more seasoned HRAs will remember that I tried around 1947 to 1949 to organize study and experimentation by HRA groups in Los Angeles. They fizzled in each of four tries. I blamed it on my own lack of ability as a leader and on the poor way I organized or, rather, tried despite obstacles, to organize the work. Many would attend a meeting or so, and many would insist on bringing friends and strangers to the meetings even if the work plans had to be held up while the new ones were painfully told what we were trying to do and even told what Huna was. With lessons assigned and study projects outlined, almost no one would work. We did experiment some with Huna type healing, and got many helped enough to be quite sure the healing had taken effect. In a few cases the results were outstanding. We tried fire-handling with candles and found some group members able to hold hands or fingers in the flames twenty times as long as others. The hardness of the skin seemed to make no difference. Some seemed to have a natural ability to excel in calling for and getting fire-immunity. I lectured endlessly and undoubtedly became very tiresome. We invited or went out to attend demonstrations in which hypnosis was used, seeing some startling powers demonstrated.

 

One difficulty was that we could not finance a proper place to meet, having to gather in offices, studios and homes. In all the tries, the group eventually fell in attendance to the vanishing point or was attended by a few who loved to come to talk  and who would all talk at once, and about anything else but Huna. I finally gave up, deciding that our need was for the type of work a good student can do by himself. In fact, the able people found the groups not at all to their liking. The majority of those who attended seemed mainly to want free entertainment or, if possible, healing with no expenditure of effort on their own part.

 

THE FIRST HUNA GROUP OF NEW YORK lived for several years under the able guidance of HRA Lucien Beck and was the best of all the groups while it lasted. The effort to obtain 10¢ a meeting in dues for expenses (the meeting place was furnished by the leader and his wife, for free) may have caused the downfall of the unit; I cannot say. Efforts to train leaders in order to have other groups get started, failed. The strong Sunnyvale, California Group never confined itself to Huna, but played around with beliefs and cult materials as well. HRA Charles Pitts, Jim Peterson, and others kept the group well entertained, if nothing more. Lectures were given on many subjects not too far removed from the psycho-religious field. The leaders bought and sent to me a tape recorder in order that I might send short lectures to be played as part of the group activities. (Six one-hour tapes were made and used, with duplicates of the tapes offered to other groups or individuals at a nominal cost.) A meeting place was rented and coffee and cakes became part of the usual program, with much visiting and talk. It was a strong effort, but in time it folded. There may be a meeting of a few of the group members now and again, but I hear nothing of them. HRA Pitts is no longer there.

 

THE BOSTON HUNA GROUP was a grafting of Huna study on the parent stock of a long-established metaphysical study group. I have heard nothing from the leader for a long time and suppose the Huna graft refused to take.

 

THE CHICAGO HUNA GROUP lasted about a year, meeting in the office of Dr. Agnes Christian, who offered to do what she could to get a group going when several had written to me urging that a group be organized there. It never got off to a good start, and meetings are no longer held.

 

THE CONCLUSION has been reached that in order to make a group and keep it going, it must have a strong leader who can be paid for his or her time. Money must be raised for a meeting place. All this means that something has to be sold to the public to keep the units going. Some churches sell “salvation” and insure against landing in hell. Some sell the social side of gatherings. Pity the preacher who cannot entertain while preaching. None of this fits Huna. Huna is education, on the whole, at this stage of its recovery, and the average person does NOT wish to be educated.

 

We have to have truant officers to keep the children in schools. Adults usually have formed the habit of avoiding the painful use of the mind in learning. They also find changing opinions very painful because of the demand for a thinking out of reasons for any change – unless it is suggested by another person and based on some appeal to emotion or prejudice or self-interest.

 

SO HAIL TO YOU HRAs! The late Dr. Brunler of Biometer fame, showed that only about one in ten thousand is sufficiently evolved in terms of degrees biometric to be able to grasp Huna and/or to go ahead on one’s own steam to examine new information which may demand a painful (or delightful) change of former conclusions concerning life and surroundings. You are, indeed, a CHOSEN PEOPLE, members of the ELECT. Little wonder that you do not wish to have a group hung around your neck to be dragged along when you have places to go and not too much time in which to make the march. I have several letters a week asking to be told where to find a Huna group so that the writers may go there, or asking for the names of HRAs so that they may be visited. Now I can say, there are no groups, and the HRAs do not give me permission to give their names to strangers.

 

WHAT’S NEW IN RESEARCH LINES?

 

A few able HRAs are carrying on experiments in Huna healing, and some very intriguing reports are coming in to be digested and for my comment. The general lines of this work are those of the best of na kahuna. The psychic faculties are trained so that the one to be healed may be studied to see what may be causing the lack, and the same power is used after invoking the aid of na Aumakua for the healing, to watch the progress of the actual work. The giving of mana by the healer to na Aumakua is a vital part of the work. A few HRAs are experimenting with the “low magic” of healing in which the Aumakua is not knowingly called upon to assist or given a supply of mana to use. Radiation of some mana-like force is the basis of this type of experiment, and there may be used centers from which stored force is radiated – either with the radiation directed or simply broadcast, as in the case of “potentized” pictures or images, the presence of which may heal. Between the two lines of experimentation mentioned, there are some combination measures and many experimental variations being tested. It looks more and more is if instant healing can be had only by those whose paths are well cleared.

 

THE SEARCH FOR THE ORIGINAL SOURCE OF HUNA must be added to the list of things going on. We have established rather well the fact that Huna was the basis of the real values in most of the religions which took form years ago in the Near East. We have seen that Huna was the source of Yoga in ancient India. More work is being done on these sources of information and the search for Huna words and ideas in the Tibetan cultures has just begun, while an approach to the original Sanskrit writings of the Yoga teachings is at present held up for lack of a good Sanskrit scholar. (Do you happen to be one?)

 

THE SEARCH FOR HUNA IN TIBETAN WORDS

 

The search for Huna in Tibetan words and ideas or symbols has already produced some very interesting data. HRA M.B., who is beginning this study, has sent an entire typed page of meanings, comparisons, roots, notes on the application of Grimm’s Law, etc., to show how she concludes that the aka of na kahuna was represented in the Tibetan, where it has the meaning of (1) the connection between the spiritual and the material, and (2) the beginning and the end. Either of these meanings gives a very excellent picture of the aka cord which connects the Aunihipili and Auhane with the Aumakua, these being the place of the beginning of the stretch of the aka cord and the place where it ends, The roots give also the idea of an invocation or religious ejaculation, also the idea of asking something and making a reply to a question asked. The root ka is used for “a” or “the” – as an article – in both languages, and is, oddly enough, the only article in the Tibetan, often being made to do double duty when affixed to some substantives, numerals or pronouns.

 

THE TIBETAN ROOT WORDS HA AND NI, as in the kahuna words for the Aunihipili and Auhane, the latter for Auhane, give us (in Tibetan ha-ni which means “all together in a body,” and this applies more than well to the Aunihipili and Auhane as housed in a single body of flesh, as Huna describes it.

 

THE TIBETAN ROOT NA, which I have not been able to find with a clear meaning in the Polynesian dialects, turns out to [be] “I,” and “we.” It also indicates the honored First or head person – as a Aumakua would be. The root is used by na kahuna in Huna, mana, etc. (More information will be reported in the Bulletins.)

 

HRA M. B. REMARKS: “You see, I am still riding my old ‘rib’ that the first landing on this planet of anything approaching civilization was made on the Gobi, and came down there, making Tibet, the latter being the original Smithsonian.”

 

I COMMENT that so far, the search for the place in which Huna was originated has not at all been successful. Nor can we locate a place where the original Huna people might have first landed if they came from some lost Atlanta or Mu continent, or from some other planet or even a level in the Etheric, wherever and whatever that may turn out to be or not to be. With the rash of Saucer books, many have come to believe that there is a possibility of the existence of non-physical beings resembling the HUMAN in mentality, at least. These beings are thought to materialize in physical bodies betimes on earth, and, it naturally follows, they may have done so ages back to either start the human race or to educate it to a point after it had come up from lower levels of life by some course of evolution and mutation. At present, it is a matter of speculation rather than a blend of solid facts

.

MORE NEWS

 

NATURAL FOOD COOKERY is the title of a rather remarkable little 64-page book by HRA Gertrude Anders Springer, whose authority is Dr. Lee, and whose publisher is the Lee Foundation for Nutritional Research. Describes all sorts of natural foods and combinations from the cookery angle to prevent the loss of natural food values, baking without baking powders and vitamin-robbing soda. Best book by far on these lines that I have seen. Order from the author. (Route 1, Box 68, Cloverdale, Mich., is her address. Price is $1.60 post paid. Ask her to autograph your copy for you.)

 

COSMIC GUIDE, HRA Irys Vorel’s new magazine, mentioned in the last Bulletin, hit the news stands about the end of December and ranks high in the pulp paper astrology magazine field, with food and diet articles and other plus material. Good spread on the story of how we prayed and got help in finding the house here at Vista, also a line sketch of the house and of myself. Comes out every two months with daily astrology guides, forecasts and all the usual things. Looks like it would last O.K. Good job of editing.

 

MY PERSONAL NEWS revolves around answering a daily batch of letters and blessing those who keep theirs very short, and carrying on with the business of being a publisher, which at the presents time means two months of work printing, folding and sending out ad material, also filling orders. Chores around the place and in the grove take time, and my storage room is begging to have its daily board and nail, but is being completely neglected for utter lack of time.Time taken by visitors is becoming a major and very painful problem. I beg all HRAs who wish to call on me to write and make a date ahead of time instead of bursting in on me at most inconvenient times. I also beg that calls be limited to a few minutes unless something very urgent is up. I plan to make a card to hand to strangers to read, “Visits by appointment only. Five minutes free time to shake hands, after that $50 an hour and counted as CONSULTATION TIME.” I plan to have Cigbo rush out, box in paw at the end of the free five minutes, to make a heavy touch each following five minutes. All untouchables are to be scratched at first refusal to dig and bitten at each following refusal.

 

A SPECIAL REDUCED PRICE ON MY BOOKS is being offered while the present mailing campaign is on. The offer is all three books, SSBM, SSAW and the new GROWING INTO LIGHT, for $10, plus sales tax of 30¢ if you live in California. That is a dollar off the regular price of the three. Not to be had if you order through a book store.

 

CALIFORNIA QUAKES AND FLOODS did us no damage here at Vista, thanks. While the floods were doing no end of damage north of us, we were praying for rain here in the southern end of the state. Got three inches, praises be, and I have just rushed out to patch holes washed in the road up our hill with blacktop – a mixture of oil and sand. The thirsty old avocado trees all gave thanks – for the rain, not the patched road. Almost no avocados at all on the trees this year, but they still need water and to have the wild berries kept from turning them into members of a jungle.

 

CIGBO WISHES TO ANNOUNCE that he is busy tossing out the address stencils of all his HRA friends who have not sent in something to pay their share of the expense of getting out the Bulletins since 1954. He meows and groans in sorrow at having to do this, but is doing it just the same. “Be WARNED,” he says, “I am a very heartless and savage kat when it comes to dead wood HRAs in my stencils boxes!” (Some of you have not been heard from since around 1952.)

 

OUR VERY SPECIAL THANKS are due our HRA, George Stone, a most unusual student, who lives in Wales, for his frequent gifts of books, many of which I have not even heard. These cover many phases of research in the psycho-religious field and have been a great help to me in my efforts to find the clear thread of Huna which is now seen to run through the beginnings of most of the ancient religions and systems of worship and magic. Most promising books are in hand and only wait time for careful reading. We should have a special room for the books I have here, so that visitors could go there to browse. Too bad, however, those HRAs from Australia and Africa would have to come to such a far place as Vista to do a bit of browsing. If YOU happen to have a book which you think I should know about, please do not send it to me without first asking whether I already have a copy. You’d be surprised at what I have here or have read through library help.

 

THE BROTHERHOOD OF “KAHANAS” is the title of modern Armenian priests, informs a new correspondent, J.E.V., of Los Angeles who recently discovered my books on Huna. He writes, “Once every seven years the head kahana performs the ‘meron’ or consecration of the Holy Chrism. The interesting point in this connection and the obvious use of mana, is that it is a magical ceremony – admitted to be such by the priests – whereby the Chrism is meant to (be caused to) churn and boil as the result of the invocations.

 

BIOMETER READINGS ARE EXPANDED by HRA M.J. in Michigan, to include with the “will” and personality pattern readings, a “special” on the Aunihipili. She gives me as “25, extrovert,” and “1-1,00 automatic evolution, 10,000 conscious evolution, spiritual development, 10,510.” I’ve written for details.

 

MY GIVEN NAME IS MAX FREEDOM LONG, if you are one of the many who wonder in letters whether I came by the name legally or just “took” it. FREEDOM appears on my birth certificate. I took to signing mystery books, Max Long, some years back, and used the full Max Freedom Long only on the writings concerning Huna. Aren’t names funny the way we get them?

 

IF YOU AREN’T MAKING YOUR HUNA WORK, you aren’t trying hard enough. A letter that touched me is in this morning’s mail as I cut this stencil. It is from a man in prison. He writes, “…I have made a number of good demonstrations since studying your books. I have become a trustee. There is enormous power in the Huna method of prayer. I wish to demonstrate complete freedom in the near future.” Yes, the [“will”] will also shine in the dark places if invited to do so. Look forward with me to the day when a biometric reading will be taken as a matter of course for each prisoner and a fresh one at later periods to find out whether real reform has been accomplished. A prisoner with counterclockwise “will” and “personality” pattern should not be released to continue preying on the public, but the reformed man should be released earlier and given every encouragement to go straight. Are any of you HRAs in touch with prison officials who might be open to such a suggestion or at least a test of the usefulness of the readings in understanding the individual prisoner better? I would happily run the readings for the tests from signatures and thumb or finger prints.

 

THE TELEPATHIC MUTUAL HEALING GROUP

 

[This] work is a powerful aid for those who cannot quite get past their own blockages by themselves. Often one can pray in the Huna fashion for another and get excellent results, but can fail when asking personal aid in some phases of life where blockages are present. Letters come in daily asking me to work in the TMHG with the writers for their own betterment or that of a relative or friend. I need a signature, written in ink to make contact with the one to be treated.  I can then run a biometric test and learn something of the nature of the person and whether help is something to be expected. Those with a counterclockwise element in “will” or Aunihipili personality, seldom can get help in this way. Usually they are intensely selfish and their na Aunihipili give out nothing – not even a little mana for na Aumakua. There is no charge for work with me and the other participating HRAS in the TMHG sittings at 3 and 7 California time. But if an answer to the letter of request is desired, a self-addressed and stamped envelope is requested to assist me in doing my part. A report every 30 days is also requested if results are not complete and work is to continue. Of course, reports on answers to the prayers are most welcome. I can then give thanks for a few sittings and remove the problem from the list.

 

THE TELEPATHIC SIGNAL being sent out daily is that of pine trees against a misty pink and yellow sky background. It is taken from the healing picture done in oils by HRA Mrs. Kingsley Tarpey, in England. This 16×20 painting was “potentized” by her so that it will bring the vibration count of a person sensitive to its radiation beam up many degrees, even up to 50, which is the top reading of the picture. The beam never weakens, but may even be growing stronger with use. A test recently made with the Aurameter given to me some time back by HRA Verne Cameron, shows the beam of healing force wide and strong. As I look at the picture during the minute before the clock strikes the even hour, I try to rise in its beam to my highest vibratory rate, make my contact with my own Aumakua and through it with the Great Company of na Aumakua assembled from the scattered HRAs and others for whom help of one kind or another is to be asked. I accumulate mana at the same time and begin calling in the mana flows sent my way by all participants – braiding the cord, na kahuna called this – and sending our combined mana power to enable the Selves to work with and for us if we are open to their aid. After the hour strikes, the ritual given in full in my book, THE SECRET SCIENCE AT WORK is followed, with emphasis on the call for help in materializing the picture of the world which we present – the picture of a world of law and order, without wars and with more and more justice for all, more and more sanity and kindness. For those who have a personal emergency or a friend in urgent need, I have a “special” list on which I work in pauses through the day and often a few times during the night.

 

A TMHG REPORT LETTER lying now on my desk reads, “I am working faithfully and studying daily, and am very happy. A concrete physical result was reported from a regular 6 monthly medical check-up – the best condition in almost 15 years that the doctor has known me. My condition was so good that he wished to know how I did it. Some day he’ll have time to listen to me and I will tell him. He knows now that it is largely mental.” (Such reports make me very happy and I am well repaid for the time spent daily. Of course, I have a few problems of my own that I bring up to place before the TMHG, and I am ever amazed, although I should not be after all this time, at the wonderful ways in which na Aumakua can find answers to problems which have baffled me. Huna offers a fresh “way of salvation” for each day and its problems, BUT, this salvation is not free. It has to be paid for by doing our part in the work of bringing about the desired ends. We must supply at least a general mental picture of the desired end condition. We must make contact with na Aumakua, offer a vibratory emotional charge of love and devotion, and with this the surcharge or steady flow of mana to be used for the building of the new future and tearing down of the old and unwanted future that is on the way. Work may also be needed to unblock the path to na Aumakua if necessary.

 

PRAYER RAISES YOUR RATE OF VIBRATION. We learned this a few years ago when experimenting in the HRA work with methods of raising the vibration rate. This seems to raise the vitality rate as well as the “brain” radiation. To heal some part of your own or another’s body, you need to be vibrating at a much higher rate than the sick part or whole-person. Often the slow recital, silently or aloud, of the Lord’s Prayer (if you were taught to use it in early life) will raise your vibration before and during the application of your hand or hands to the focal point of pain or trouble. Remember that healing is not a cold and reluctant thing. It must be warm, even brought to a high heat of love for na Aumakua (or whatever you cause the Aunihipili to warm toward, be it God or some saint – depending on your early training and the habits of reaction formed in the Aunihipili.) If you do not let love flow to the patient, the mana will not flow and the heightened healing vibration causes the sick part to begin to vibrate in tune with your normal health. Practice makes perfect, too.

 

THE SEARCH FOR BRIDEY MURPHY has been called to my attention by several HRAs, and articles sent to me. While such tests of the validity of information covering past lives are not at all new to the annals of Psychical Science, this is one of the few cases which the lowering of the bars in the public press has allowed general recognition for its news or article value. Clippings have also been sent on the Browning set of articles printed in Chicago covering hypnosis as used today and the Extra Sensory Perception and P.S.I. studies and tests by the famous Dr. Rhine and his Duke students. Latest from Dr. Rhine is that he has openly come to the point of searching for scientific evidence to show that we have a soul. A good article in a New Yorker magazine issue was also sent in, giving the latest the on the contents of the lately-found Biblical scrolls taken from caves near the Dead Sea. Evidence accumulates from them to show that there were esoteric groups living in wild places many years before the accepted date of the birth of Jesus. These scrolls belonged to the groups, and one of their caves was evidently closed by a strong earthquake. There are many of the New Testament stories and teachings as well as accounts of a martyred “Righteous Teacher” who resembles Jesus in many ways. We have long had evidence in pre-Christian Gnostic writings to show that Christianity was not original in its use of many teachings, stories and settings. Of one thing we of the HRA can be sure, however, and this is that the basic Huna doctrines and ways of worship and prayer, as well as knowledge of threefold man and his vehicles and powers, stand correct and unquestioned by the newer information from the scrolls and similar sources. In fact, each new discovery adds verity to our conclusions concerning Huna in the basics and the origins of all great religions dating back to ancient times.

 

RADIO PERCEPTION, the ably edited journal of the British Dowsers, has, in the December issue, two excellent articles by HRAs. The first is by HRA Verne Cameron, of whom you have often heard in these Bulletins. He tells in most entertaining and informative style of his water dowsing in desert stretches of Mexico, and how the water he has located has opened up great stretches of fine land. More and more he is being called to Mexico by the government and private citizens to locate wells. He points out the fact that, often, wells can be located where steam comes up from the depths of the earth, condensing to form good water which can be tapped if wells are put down directly over the steam vent. This is virgin water, not the water which has come in rain or snow, the latter type being the only kind which the geologists recognize – the latter gentlemen having failed so often to locate good wells, the dowsers are now coming into their own.

 

V.J. FRANKS has written the second provocative article. It is titled Experiments with the Pendulum Based on Huna Research. The author’s approach is from a new angle. He writes, “My experiments are based on the assumption, that if there is a Aunihipili in control of the functions of the body, then this Aunihipili would know the ailments of the body and what the most effective cure would be. This would save the difficulty of prayer actions to the high-self and in fact would mean a short cut to diagnosis and cure of the trouble. Establishing a convention,” continues the writer, “for ‘yes’ and ‘no’ with the pendulum, I found that the Aunihipili, through the pendulum, gives immediate advice, and, up to now, it has always enabled me to effect a cure even on third persons by holding their right hand (if the person is right-handed) in my left hand and holding my pendulum over the palm of this person.” (Note by MFL: I take it the pendulum over the patient’s palm is used to ask what remedy is to be used for that individual. The holding of the pendulum over the palm would have no healing action.)

 

“To mention a few instances: I have suffered from gout rather badly at times. Last November I had such a severe attack that I was unable to walk for six weeks, whereas the usual attack lasted not more than one week. Huna prayer action, accumulation of mana, etc., did not help. I had three specialists treating me, the last one gave me some pills to be taken every two hours, and I took them for weeks without benefit. So, at last I decided to try the above experiment. The pendulum or Aunihipili told me to stop immediately the whole treatment. It then prescribed a drug to be taken every three hours and then every two hours – and believe it or not, the next day I was as fit as a fiddle and back at work.”

 

The article then tells of his son, ill with bronchitis and not responding to expensive antibiotics. Aunihipili said stop the treatment and simply keep the boy in bed for two days. It worked. A friend who had been taking three medicines for some time and growing worse with a stomach condition, was told via the pendulum to stop all medication. A few days later he phoned to say, “I am a new man.” The article gives these instructions for those who may wish to try the method which has worked 100 per cent for Mr. Franks.

 

“With the yes and no method, questions can be put in such a manner as to eliminate a big group (of remedies) and narrow it down quickly to a small group. It will also be found that sometimes, the decisive question will come like a flash through the mind, like intuition.” (Note: The writer is familiar with the many remedies used by medical doctors, his business throwing him into contact with them constantly. I will be happy to have reports on the use of this method by HRAs who wish to try it out.

MFL)

 

GROWING INTO LIGHT, my latest book on the Huna approach, has had time for use by readers and for reports on results obtained in re-educating the Aunihipili and clearing up blocks which prevent full contact with the Aumakua. The book has had a very enthusiastic reception and excellent results in dozens of ways are being reported. Please watch yourself as you imagine situations and observe your reactions as you step into them to live for a few minutes. You may begin to call back things from past lives and incidents which are still coloring your reactions in this incarnation. I would like more data on such incidents and the way difficulties are cleared by having their origin in a past life revealed. Also watch for the Aumakua to be able to “cast out” such “eating companion” spirits as may be present and may become known to you or their presence suspected, especially if they have roots in a past incarnation. There are also indications that the scenes we may imagine give us artificial memories from past incarnations rather than genuine, but these seem to serve as symbols and supply a means of rationalizing hitches in the Aunihipili section. If something from the far past bothers you, ask for help in taking the bothering elements out of it. Don’t try to forget it. Live it out.

MFL


HUNA BULLETIN 117

Miraculous Healings

June 1, 1956

 

 

This BULLETIN is sent to all members of the HRA upon request, and is supported by such gifts as the members send in from time to time. Membership is open to all moral people, and carries no obligations. No dues are assessed, but gifts are accepted with thanks to help with the continuing research, buy books, subscribe to periodicals and help meet the costs of correspondence. Letters not dealing directly with some Huna research project or reports on related studies, should be limited as much as possible in length.

 

GOOD NEWS AND A CORRECTION comes from HRA Lucien Beck, on behalf of the FIRST HUNA GROUP OF NEW YORK. It is not dead, but just resting. It will reorganize with perhaps three seasoned members sharing the leadership. Meetings may be resumed at the end of the summer. I am assured that the dues of 10¢ per month was but a fleeting idea, and that it had nothing to do with the temporary inactivity of the group. Mr. Beck suffered a severe illness last year and was unable to carry on as usual. None of the other former groups report plans for revival.

 

OTHER GROUPS OFTEN STUDY HUNA although they may be anything from a Metaphysical Club to a Theosophical lodge or Unity Center. Often I am asked to give the names and addresses of all HRAs in a given district so that they can be looked up and perhaps asked for help in using Huna. As you more seasoned HRAs know, we once got into considerable trouble (editorial “we”) giving out names without permission, and the practice had to be discontinued. Huna is not something which a beginner examines in an hour of reading, then tosses the book aside and writes to ask where he can find a kahuna to work miracles for him, or an old and experienced HRA to spoon feed him with Huna. It is a system which the individual must bore into carefully and faithfully. It takes time to grasp Huna and to learn to use it. It also takes steady application, and many are incapable of meeting the requirements. For the student who will take time for study and to learn how to use Huna, there is no need for group work of the usual sort or for personal instruction. In my book GROWING INTO LIGHT will be found training and developing exercises in plenty.

 

HRA ERNEST E. LORD, 77a Durham Road, Surrey Hills, Victoria, Australia, invites any HRA living in his vicinity to make contact with him if desired. He and his friends have what he describes as, “a small group of us meeting regularly at each other’s homes for meditation and discussion of various spiritual, psychic and philosophical matters – seeking touch with whatever is to be found.” Huna is now being considered. A working group can be built of people who come to bring something to the group, not of those who come with empty hands held out helplessly.

 

THE INTONATION OF OM OR AUM may be something which you have not tried in the Huna fashion to help get your Aunihipili to work better in making contact with the Aumakua. HRA R.S.M. writes from Wisconsin, “The Orientals intone OM on A above middle C. When I do so, it rings in my ears and fills the room. The other night I intoned Au-ma-ma on A above middle C. The effect was electrical. A great chill shook my body. It may have been my Aunihipili reacting because it knows it gets results in other things on that A. I intoned it as WUMMA-MA. I regard the Aumakua as the Aumakua or Aum-god.”

 

The note or pitch for the intonation or invocation with the use of OM has some variation, but the pitch given above makes a good starting point for a man. Large brass semi-spheres were often used in the Orient. These were like inverted bells and gave out a very deep note when struck. By pouring water into the vessel it could be tuned to ever higher pitches, and in an old vessel which used to sit beside the pool at the Krotona Lodge of the T.S. in Hollywood, California, in 1915, could be seen graven lines with the initials of the maker to indicate his filling level and the note upon which his best intonation was sounded. One might, in these modern times, strike one’s personal pitch on the piano and get similar help in getting the start just right.

 

It may also have been that the monks of old saved their voices and struck the big brass vessels repeatedly in the belief that it made the invocation for them. Prayer wheels were turned with that idea, each turning supposed to repeat an OM to the credit of the turner. The prayer wheels were often set to turn day and night by wind or water. When the original and secret lore of Huna was lost in many Oriental lands, there remained only the outer shells of the great truths shared by the passing na kahuna – the legendary “masters.”

 

The “chill” reported by HRA R.S.M. is felt in various degrees as mana flows, contact is made with the Aumakua, or with unseen spirit visitors, good or bad. The “fear of the Lord” was the outer term used for this sensation. Fear makes for the trembling of a chill, and so the symbol developed. The symbol for vital force or mana was water, but if the path of contact to the Aumakua was blocked by a complex or sense of guilt, the offering of mana did not flow along the connecting aka cord. It was then symbolized as ice or frozen mana – mana which would not flow. This idea or symbol of “COLD” was embodied in the word for “fear” as for “chill” and for “tremble.” The trembling of fear is accompanied by what may be the greatest of all the emotions known to mankind, and we must remember that the Aunihipili was known to be the creator of all emotions.

 

It is amazing to see the interlocking symbolism which the ancient na kahuna evolved and built into their language to conceal and still preserve for the later initiates the secrets they knew and which we call HUNA. The study of these many symbols always brings one to the same end or conclusion, that is, that one must make contact freely with the Aumakua, then send the flow of mana and receive back the return flow to close the circuit. The Aunihipili reacts with some form of emotion when it sets to work, and the more evident the emotion, the more we can be sure that the Aunihipili is reacting to our command to pray in the Huna fashion, or to commune with the “Trustworthy Parental Spirit Pair” because of our love, devotion and desire to have na Aumakua taking their full part in the three-spirit or three-fold lives which we lead when we are in normal contact and all is as it should be. The High Self pair may be found united in perfect union, to form a single SELF, or it seems that they may separate in a way for work or living, becoming the Father and the Mother Selves. The Mother was asked by my learned friend, W.R. Stewart, for help in getting his supply of physical things, while for ideas he applied to the Father. This method had been taught him by the woman kahuna he had met in North Africa, as you may remember from reading my books.)

 

HUNA MIRACLES ARE BEING REPORTED in letters that come to my desk, or miracles which have come in the past without the use of Huna may be described by my friends who write of their experiences. Of one thing we can be very sure by now, and this is that prayer and emotion – usually a very strong emotion of desire on the part of the Aunihipili – are needed to bring about the miraculous answer to prayer. Emotion indicates always that much mana is present and is being used by sending it to the Aumakua as we pray.

 

Two things seem to stand out when we study the reports on the miracles. First, there seems to be a considerable period of time elapsing in which the individual suffers and his prayers seem not to get an answer such as is desired. Only in Huna is this period explained. It is described as the time needed for the old future which has already been constructed from our hopes, surroundings, fears, complexes etc. to BREAK UP. It is a clearing of the decks. It is the original idea from which the dogma of “karma” arose in the Orient. If the future is crystallized far ahead and is bad, it may be painful in the extreme in breaking up. It falls on our heads, so to speak, but the “storm is usually tempered to the lamb” so that we can bear it. The second thing always to be noted is that the individual has not given up but has held the faith like Job of old, and has continued to pray and to trust. The answer often comes suddenly when it does come, and this sudden element gives us the instant healing or miracle as against the one that is slower and may cover a period of hours or days.

 

TWO MIRACULOUS HEALINGS which illustrate the two points just mentioned, have recently been reported by one of our HRAs who has been working with Huna for several years. All seemed going well, and then began a series of illnesses and a long train of difficulties for HRA H.F., of Chicago. During the whole sequence of trouble this HRA has been on the TMHG list and I have worked my best with him and his wife to call down help. About two years seem to have been needed to live through the breaking up of the old future for him. The final blow was to fall into a diabetic coma just after being able to go back to work in his profession. There had been no indication of this malady before this final straw to “break the camel’s back” of faith. But the faith held and this HRA fought back, scolding his Aunihipili and arriving at a strong determination to resist the insulin shots which his doctor said would have to be used from there on in. His Huna-type prayers were marked by much emotion. Following the prayer effort he returned to his doctor for re-examination and no trace of sugar was to be found. The healing had been given. Thus upheld in his faith, he attacked another condition which was of long standing. His report follows.

 

“A miracle has just happened and I wish to tell you about it. When I was twelve I fell flat on my face (preserving one dozen eggs) and smashing the nose and skull above the nose, closing the sinuses, and forcing me to become a mouth-breather. (Drainage from the injured region, he goes on to relate, caused trouble for all the following years. MFL) “So I prayed. And this afternoon a structural change took place. I could hear the thing taking place. It went tick, tick, tick  and I found that I could breathe again as I did when I was a kid No more dry mouth and throat, no more strangling and bad dreams at night. Never again. I wanted you to know about this, and also that I am doing better financially.”

 

You may remember in SSBM that I told of the elevator builder who was instantly healed after a long period of illness and the loss of his position. In his case, when he finally made the strong prayer effort that brought his own healing, his faith became so strong that he approached the healing of his invalid daughter with complete confidence. He asked that the Power he had managed to call into action heal her also, and the healing was immediate and lasting. It becomes steadily clearer that we must never give up. We must hold the faith at all costs and must keep sending our mental pictures of the desired condition to the Aumakua with a gift of mana. If we arouse emotion, we can be sure that the Aunihipili is doing its part. If we feel a chill or tingling, we can be sure that a large interchange of flowing mana is going on. If we feel no emotion and no unusual sensations, we must hold fast to our faith and trust the superior wisdom of the Utterly Trustworthy Parental Spirits. They may be using the mana we get through to them to break up another part of the bad old future and to keep it from making a complete end to us.

 

Na kahuna have left us a cryptic symbol message hidden in the language which they invented and used down the centuries as the “Sacred Language of Huna.” They advised that those who ask things in prayer be patient, and in their words for “patience,” aho`nui and hoo`mana`wa`nui, they explained to the initiates just why. Let us consider one of the best preserved pieces of Huna presentation to come down to us in a fair state of preservation. It may be said in passing that it was probably preserved because it seemed to have nothing to do with the later dogmas of what became Christianity.

 

A GREAT KAHUNA of ancient times, be he Jesus as presently described in Christian scriptures, or be he the earlier “Wise and Good Teacher” of the Essenes and the recently re-found Dead Sea Scrolls, it matters little. Here is writing that stands by itself and which depends on no authoritative personage to insure its values. If you have a Bible at hand, take it and turn to Luke 8:15, where “patience” is mentioned, and then join me as we look over the preceding fourteen verses, the significant parts being found in verses 5 through 18. This is the parable of the sower, but it may become the cornerstone of a reconstructed Christianity in which Huna is given its place after it has explained away the mass of accumulated and useless – yes, even harmful and misleading – dogmas. I will give the secondary or Huna secret meaning of various words in parentheses after the ordinary outer meaning. It will make for slow reading, but will tell you what meanings a kahuna would have derived from the recital. The Hawaiian-English New Testament is the source book used for the Hawaiian translation. (American Bible Society publication, 450 Park Ave., New York 22, N.Y. Price $1.37, post paid.)

 

Luke 8:5. “A sower went out to sow his seeds” (A person set to work to plant the seeds of a prayer. To him the seed meant several things. It was a summary of his wishes made into a short statement to be voiced in his prayer; it was the effect, product or consequence of an action, this time an action of mind by means of which he had decided just what he wished to ask in prayer – in planting the seed ideas or mental picture with the Aumakua “Heavenly Father; it was “seed” in the meaning of something flowing from one as water or foam from the mouth – mana always symbolized by water, and always sent flowing to the Aumakua along the connecting aka cord. To him the word for “sow” meant to scatter seeds, but ALSO to drip water – again the symbol of mana leaving him to go to the Aumakua. Dripping is a slow process and indicated to him the thought that one might have to send the mana over a long period of time before enough was provided for the making of the answer to the prayer.) “and as he sowed, some fell by the wayside; and it was trodden down, and the fowls of the air devoured it.” (To “go out to sow” used the word hele for go. This means to tighten or stretch a rope or cord, and this is the symbol of making contact by means of the aka cord connecting one with the Aumakua. The sower, therefore, had first made sure that he had contact with his Aumakua. He had already provided the “seed” of the prayer, and he was sending mana to the best of his ability to carry the thought-form mental prayer picture to the Aumakua and to empower it to create the answer to his prayer. Some of the seeds failed to reach the Aumakua because the “eating companion” spirits attracted to him at the moment stole some of the surcharge of mana before it could be sent, and with it left the seeds with no mana to carry them to their destination. To be certain that this hidden meaning was not overlooked, we look at verse 6.)

 

Verse 6: “And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.” (The key idea is LACK OF MOISTURE or mana. Without sufficient mana sent to the Aumakua to keep the seeds growing from day to day, they withered. The next verse tells in the Huna symbol code of a further reason why prayers are often a useless sowing.

 

Verse 7: “And some fell among thorns; and the thorns sprang up with it, and choked it.” (The thorn in any form symbolized for the kahuna something that was lodged in the Aunihipili and which prevented it from sending the prayer seeds and the mana-water to the Aumakua along the activated or “stretched” aka cord. Adam was cast out of the Garden with Eve because they tolerated “eating companions” or evil spirits and listened to their evil promptings as to those of serpents. They were sent to sow and reap as best they might where the land was thick with thorns and thistles, or Aunihipili fixations of guilt, mistrust and irrational and complexed beliefs. The significance of the crucifixion of Jesus was symbolized by the crown of thorns placed on his head.)

 

Verse 8: “And other (seeds) fell on good ground and sprang up, and bare fruit a hundredfold. And when he, (Jesus) had said these things, he cried, ‘He that hath ears to hear, let him hear.'” (To hear, for the initiate, also meant to obey instructions and to put to practice the things learned.)

 

Verse 9: “And his disciples asked him, saying, What might this parable be?” (Here we have evidence to show that there was a secret or mystery teaching behind the outer meaning of the parable. It would seem very probable that the disciples were not yet fully initiated into the Huna meanings. But note the skill with which the kahuna writer or speaker of old pretended to divulge the mystery teaching, while at the same time giving only more of the outer meanings of the words used in the parable. Note the reply given in verse 10 and the outer ideas repeated in the supposed explanation which followed.)

 

Verse 10: “And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables.” (One has only to read the supposed explanation that follows to see that it is but a blind, and that it gives away no Huna secrets. However, in verse 15 a further bit of Huna is added for those able to grasp the meaning of the words for “patience.”)

 

Verse 15: “But that on the good ground are they, which in an honest and good heart, having heard the word, keep it and bring forth fruit with patience.” (The seed and the sower are mixed up in this verse, but the meaning is clear, thanks to Huna. The “honest and good heart” is the Aunihipili cleansed of its complexes and false beliefs, also set free from the influence of evil spirits who remain only so long as their evil promptings are acted upon. The one who is initiated not only hears but he obeys instructions. He makes his prayer in the Huna way set forth in the parable, and he exerts patience: that is, he doesaho`nui, which is to stretch a cord, which symbolizes, as noted above, the activating of the aka cord leading from Aunihipili to the Aumakua, and he does hoo`mana`wa`nui, or makes mana and causes it to flow over a necessary period of time – long or short – to the Aumakua to be used to nui the “seeds” of the prayer, that is to make them swell and grow as seeds into plants which eventually bear fruit. The answer that at last comes to the prayer may be likened to ripe fruit” falling from an unseen heavenly tree into the hands which have so long been held waiting in full faith to receive it.)

 

Verse 17 evidently refers to Huna. “For nothing is secret that shall not be made manifest; neither anything hid that shall not be known and come abroad.” (The word for “hid” is huna`ia or “to make truly secret or concealed.” And, if we are to accept this statement as being properly preserved from the original, it seems to promise that Huna will be made known as an open secret – as we certainly are making it known at long last in our own tight little circle of the few who have ears to hear and are able to listen without being stopped by their accepted dogmas or by their inability to understand what is set before them.)

 

Verse 18: “Take heed therefore, how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.” (This is a passage which has been read with much amazement down the years. It makes no sense with its outer meanings and contradiction of known circumstances in life. But when we realize that Huna and its hidden meanings are meant, then it in easy to see that one who knows the secret symbols will be given with ease the many inner meanings, while the individual having only a knowledge of outer meanings will constantly find himself confronted by contradictions in the parables and other teachings which take from him the little certainty that he has thought himself to have won.)

 

MORE CASES OF SLOW AND FAST MIRACULOUS HEALING have been described by Dr. A.J.P., who had, after long suffering, the almost instant restoration of a badly deformed leg and knee (as reported at length in one of the early Bulletins). Until he became familiar with Huna and realized that he had by accident come to use Huna prayer methods, he spoke of the Aumakua as “The Light” and knew only that there was a Personality and a force or power that was used by it through him to bring about the healing when requested. He writes: “I have had hundreds of cases which prove Huna to be a foremost therapeutic agent. Combined with real Chiropractic adjustments, it provides an ideal method for the restoration of the sick and deformed. Here is a list of random cases:

 

“Broken bones have been completely restored in from ten minutes to an hour, depending upon their size and position, and on the condition and age of the patient. Scars, large birthmarks and other blemishes were caused to disappear, leaving a healthy, normal and smooth skin. Heart valves which had been in poor condition for thirty years became normal in due course of time. Arthritic joints regained their mobility. Varicose ulcers were healed in record time. Even polio and cancer came into the list of things conquered, as did many other things considered incurable.

 

“For instance, take my Case No. 4911, which well illustrates what can be accomplished on the physical, mental and spiritual planes by ‘THE LIGHT,’ plus Chiropractic. When the patient first came for help she was forty three years old. She was extremely nervous, had very poor eyesight, had female trouble, two skin cancers, a burst-open appendectomy incision coming thirty years after the operation, a fear of insanity which constantly worried her because of periods of complete obsession – not to mention various aches and pains.

 

“When four years old she had, while at play, a small shovelful of sand thrown into her eyes. The sand became imbedded in the outer coat of her eyes, greatly impairing her sight. Doctors decided that it was too hazardous to operate to remove the sand and it remained there for 39 years. She wore special glasses which did not correct the condition. After applying ‘The Light’ to her eyes for quite some time, the outer thick scarred coat of the eyes sloughed off, sand and all. The eye specialists later pronounced her eyes ‘anatomically perfect.’

 

“All of the other conditions responded readily to the Light or mana treatment plus Chiropractic. The fear of insanity and the periodic trouble with obsession remained until the spirit ‘eating companion’ was removed in the following manner: The patient was seated and asked to relax as much as possible. Then, without strife, strain or effort, I silently spoke with much earnestness and feeling while directing my glance straight at the patient, saying, ‘Attention, my Inner Self. I am calling through Thee to the mighty angels to come forth and seize from within and around (name) all disembodied beings of every kind and nature; take them to their place and bind them there until they acknowledge Jehovah as the Father and Creator of all. I thank You that it is done.’  Then followed the usual profuse perspiration, jerking, sickening of the stomach, etc. The ‘eating companion’ was taken away and has never returned. Nor has the fear of insanity recurred. Today she denies that she ever said or even thought some of the things mentioned in connection with her former condition. She states that she is a living testimonial as to what the ‘Light’ and Chiropractic can accomplish.” (Signed: Dr. AJP)

 

ONLY HUNA RECOGNIZES OBSESSION AS A FACT, now that Christians of all sects have discarded as superstition the New Testament teaching that evil spirits may have to be cast out in order to heal the obsessed. Spirits of the dead are most reluctantly mentioned by the Church healers, although some effective healers, such as Oral Roberts, stoutly dare to order the “devils” to depart from the sick. It is most important, therefore, in our work of restoring Huna to workable form, to have such a man as Dr. A.J.P. not only recognize obsessing spirits for what they are, but to be able to gain the help of the Aumakua level of spirits to cast them out. I believe a few Spiritualists like the famous Harry Edwards, of England, may also recognize the fact of spirit obsession and endeavor to get their good spirit “guides” to remove the evil spirits and keep them policed up. Dr. Carl Wickland, while alive, worked openly with the fact of obsession and became famous through his books and the high average of healing in obsessional cases. The treatment of obsessional cases in institutions is based on false theory but the ancient practice of trying to drive out evil spirits by making it too painful in the victim’s body to remain. Insulin and electric shock treatments which often wreck the patient, simply repeat ancient torture practices. It may take many years for science to bring itself to include spirits and psychical effects in its scope, and even then the inclusion of prayer and the help of Higher Beings will be needed to help the doctors treat obsession. How many centuries –  if ever – it will take science to catch up with such religion as Huna restores and offers to the world, is hard to guess.

 

TWO THINGS STAND OUT IN ANY STUDY OF OBSESSION by the method of prayer. The first is the apparent need for a physical contact so that mana can be supplied right on the ground for the use of the High Entities who are asked to do the actual work. This may have an added hypnotic power or the use of the mana by the Auhane to help control the spirits. The second thing is that the patient needs to have a change of heart and mind so that the old personal evil or lack of kindness which originally attracted evil spirits, will no longer be there to invite them back.

 

SHUN ANY “TEACHING” THAT TELLS YOU TO MAKE A MENTAL effort cause the”serpent fire” or forces to “circulate from the Christ center in the head around the spine to the lower centers and back again.” One of the HRAs in Australia is fighting almost for his life against entities who fastened themselves to him as a result of playing with this exercise. The American “school” teaching this dangerous exercise in a mail course could suggest no remedy. Always remember that the safe way of life is the normal one. Anything contrary to the pleasant and normal in living may hold danger. I have before me a “course” in which one is told to stop eating salt. We evolved from the sea and several minerals are needed by the body, salt most of all. Normal use of salt is good. The same goes for foods.

 

BOOK REVIEWS

 

THE MAGIC POWER OF YOUR MIND by Walter M. Germain,Hawthorn Books, Inc., 70 Fifth Ave., New York 11, N.Y. 285 pages. $3.95, is the work of a man trained in crime prevention. It follows the lines of the “Mind Power” books which have recently been such good “best sellers,” but is far superior to any of the earlier ones which I have seen. The author speaks of a conscious mind that is that of the accepted psychologist, but lumps the subconscious with a “Supraconscious” which is all wise and still suggestable. He recognizes a vague “spirit force” and also speaks of the “Law of Compensation.” It is a better than usual rehash of the New Thought and psychological writings of the past 50 years. Fine for readers with a Biometric reading under 288 degrees.

 

ISLANDS OF MEN, by Colin Simpson, Angus & Robertson, Sydney, Australia. 250 large pages, illustrated in color and black and white. Price not given, but guess places it at $6.50. This book was sent as a gift by HRAs George and Helen Sandwith, often mentioned for their search for Huna information in extensive travels and through many tests and experiments. It deals with the Melanesians for the most part, telling of their way of life, but also covers Fiji and other Pacific lands. In the back is the finest review and digest of fire-walking which I have seen. It quotes most of the writers who have looked into the subject, using parts of my early books, and a good article by George Sandwith. The writer faithfully reports all opinions and guesses, but has no very definite conclusion of his own to offer. A fine book for one’s South Seas reference shelf. (I was surprised to have him refer to me as “the leader of an occult school” instead of as a student engaged in trying to unearth and restore the oldest school of occult thought yet to be discovered – that of na kahuna.)

 

HEALING BY RADIESTHESIA by our own HRA Mrs. J.T. Kingsley Tarpey, Omega Press, Reigate, Surrey, England, 68 pages, paper cover, Second Edition with new foreword. $1 post paid. Here is one of the most valuable books to come out of the field of Radiesthesia, which includes water dowsing, the use of the Biometer and all of those amazing helps in living which the men of “science” carefully ignore because they lack explanations for their successful use. Mrs. Tarpey has been at work for a large part of a very long lifetime, testing vitality and other things with the original Bovis Biometer, learning no end of important things about patients, and helping their doctors to know how to treat them. In addition she has a natural healing ability which she developed and put to use in a remarkable way – this book giving a fine account of a great variety of cases and the way she treated them. These cases include some of the Harley Street physicians with whom she has so long worked closely, and who came to her for healing when their own medicines and arts failed them.

 

A detailed and very interesting account is given of the steps by which she came to discover that her healing powers could be put into shawls, pieces of blanket and the like, later exerting strong healing powers when held by a patient, even at a distance. Eventually she came to discover that she could pour the power into her oil paintings (like the fine one we use in the TMHG work here in my Study). Her findings and experiments add a wealth of material to the knowledge in this part of the physical-psychological field. The edition is small, so do not delay in ordering your copy.

MFL


HUNA BULLETIN 118

“Did Jesus Live 100BC?”

September 1, 1956

 

 

This BULLETIN is sent to all members of the HRA upon request, and is supported by such gifts as members send in from time to time. Membership is open to all moral people, and carries no obligations. No dues are assessed, but gifts are accepted with thanks to help with the continuing research, buy books, subscribe to periodicals and help meet the costs of correspondence.  Letters not dealing directly with some Huna research project or reporting on related studies, should be limited as much as possible in length.

 

IT WORKED

 

In the last Bulletin, Dr. A.J.P., who has experienced so many miraculous results in his healing practice as well as in his own early rescue from a very badly crippled condition, gave the prayer-formula he uses to “cast out” what na kahuna called “eating companions” or spirits who associate themselves with the living and cause them mental or physical trouble or both. After reading Bulletin 117, HRA M.S., living in Texas, decided to try the prayer formula to help a friend who exhibited every sign of having “eating companion” trouble. She wrote, “I used the method for freeing a person of ‘eating companions’ and it worked instantly. Keep the good news coming.” Later on, at my request, a long letter was sent giving all the details. One concludes that casting out the evil spirits may be easier than supposed, and that any normal person may play the healer and give the command that causes the spirits to leave.

 

ALL RECENT SIGNS AND STUDIES point to the fact that na Aunihipili of healer and healed have an exchange or communication of some kind. It may be that the normal healer, who sits with the one to be healed, exerts a strong hypnotic-type of influence with an exchange of mana and perhaps of thought-forms or even bodily radiations or vibratory health rates.

 

In E-THERAPY as described by Mr. Kitselman, or in the Dianetics therapy of Mr. Hubbard, or even in the therapy accompanied by the various forms of “electronic-psychic” diagnostic and treating instruments, one finds always the relaxed and expectantly hopeful patient sitting with the active and positive therapist who is in full charge of the things done or said. Mr. Hubbard was at some pains, in his description of his therapies, to instruct that a session should end with the use of a “canceling” formula to prevent any possible hypnotic suggestion from remaining in the patient after treatment.

 

SO MANY of these healer-patient session methods have been reported to me to be successful in use, that I can only conclude that the thing done or said is of small importance compared to the influence exerted by the one desiring to heal on the relaxed one who desires to be healed. Where the Aumakua is asked to help, results may be accounted for in terms of three selves silently communing at sessions.

 

ON THE OTHER HAND, it is increasingly evident that good spirits can and often do take a hand in efforts on one or more persons to heal, even in “absent treatment.” Failure to get healing from such mediumistic healers of the famous Harry Edwards, of London, is explained by Huna as a failure to be open to the good spirit ministrations. Evil spirits or false fixed beliefs or strong doubts may “block the path” of healing by spirits or by one attempting a “healing therapy session” of one kind or another. The same blockage applies especially to healing by na Aumakua in answer to prayer.

 

NA KAHUNA USED A COMBINATION OF METHODS in healing which evidently included all that we have been discussing and perhaps a few more. Their use of a physical stimulus to accompany the suggestion of cleansing is something we moderns have still to include in our therapies. Expert psychic ability to see and identify spirits, good, bad or indifferent, and to work with them or against them, was one of na kahuna best tools. Natural ability for the use of his Huna methods, together with a full faith and a long and careful training seem to have marked the best na kahuna even as beginners, and with daily practice, they came to the height of their powers. Unfortunately, the climate provided by our several schools of healing in the world today hardly suits the development of licensed and accepted na kahuna. But the time will come for them, perhaps in a century or so, providing the bottom is not bombed out.

 

“THE HEALING OF THE NATIONS” remains as important as the healing of the individual. One of the HRAs asks, “Do you still continue in the prayer group to seek contact with the Great Company of na Aumakua, (The Po`e Aumakua, of the na kahuna) and offer mana to them to use for the betterment of world conditions? I feel that this activity is the most significant of any in the present world period, as without a world of sanity and peace, very little else can matter.”

 

Yes, the offering of the surcharge of mana to the Great Company of na Aumakua is the first order of the day in the ritual we continue to follow month after month in the TELEPATHIC MUTUAL HEALING GROUP work at 3 and 7 P.M. daily, California Daylight Saving Time or Standard Time, as the seasons demand. While we cannot look behind the scenes to see what results are being obtained, we can watch with all our eagerness and faith the swift changes taking place the world around. After centuries, war is being given up as a way of settling differences. The individual is rising from the mass slavery of the poor to a position of organized power for betterment. Let us continue to do our best and to give thanks for every new evidence that we are empowering the Great Company with our earthy mana force and are also opening the doors to their help. Huna tells us that na Aumakua are bound to let us blunder along and learn in our own way until such a time as we come to recognize them and invite them to guide and assist. It must be kept in mind that when we invite na Aumakua to take the helm and set a new and better course for the tired and storm-tossed old world, we must be willing to endure with patience and fortitude the clearing away of the old to make way for the new. Almost every time we ask na Aumakua to take over and set our feet back on solid ground, we note that things get a bit worse before getting much better. The old future already made must be torn down before the new can appear. Getting the old foundations cleared is “suffering out our bad karma.”

 

THE MONKS AND NUNS of ancient times may have been guided by a knowlege of Huna. Certain aspects of their lives indicate this. In modern times we take it for granted that they are misguided individuals who have a false belief that God is in some way pleased by having prayers recited to Him in unending relay. We may imagine them as runners who race at top speed to carry the relay wand once around the track, only to pass it in haste to the next team of runners – with the wand never arriving at a destination and the meaningless race never finished, never won, never lost, never ended. It is just possible that enough of the ancient Huna lore was known to cause the relay teams to be organized to accumulate and send a constant stream of low mana to the Great Company, and to accompany this sending with the prayers for world good. Again and again we must be reminded that only Huna, of all cults and creeds down the centuries, taught that the Beings higher in the evolutionary scale than the Aunihipili and Auhane  or visible man, needed to draw on na Aunihipili in physical bodies for working supplies of mana if they were to make changes on the physical level or in the “pattern world” of aka substance ahead of time to mold and shape the outlines of things to come.

 

THERE IS A MOST ENLIGHTENING SECRET MEANING behind the famous passage in the New Testament which was supposed to command some monastic order in which constant prayer would be raised. This is the passage found in First Thessalonians V:17, reads: “Pray without ceasing.”

 

When translated back into the sacred language used by na kahuna, the passage reads:: “E pule hoo`ki ole.” Outwardly, this has the meaning of “Pray without ceasing,” but the secondary meaning of “to spill, as water,” and here we have the ancient rite of the libation in which one spilled out on the ground a bit of any drink as an offering “to the gods” before partaking of the rest of the fluid. It follows that, as we know, water was the secret symbol of the low mana produced by the Aunihipili from foods and drinks taken in the normal course of living. (The Aumakua as well as the Auhane, having no physical bodies, were forced to depend on the Aunihipili for a supply of basic mana.) So what do we have in the supposed command given as “the very word of God” in the New Testament? We have a kahuna initiate speaking to instruct in the necessity of supplying the Aumakua with mana or vital force so that it can bring about the answers to prayer. The secret meaning DOES NOT INCLUDE THE IDEA OF UNCEASING. The “unceasing” meaning was just a blind to allow the kahuna to use the secondary meaning of “hoo`ki” without attracting undue attention. Or the word may be taken as composed of the roots “ho`oki,” and still another secret meaning presented: that of “cut something in two,” the Huna symbol of DIVIDING THE MANA WE HAVE WITH THE AUMAKUA. The literal meaning of the command as given in the sacred language is this: “Pray without cutting in two, or stopping something by cutting it into parts.” As will be seen, this method of stopping the act of praying would hardly apply reasonably to such a thing as prayer, and the very lack of reasonableness would cause any Huna initiate to look at once for the secondary or secret meanings.

 

Verse 19, immediately following a verse containing no secret lore, adds the injunction, “Quench not the Spirit.” The word for “quench” is our ho`o`ki (above) plus the root nai which means also, “to end or finish something by dividing it between two or more.”

 

THE FAMOUS PASSAGE which causes good Christians such urges to become missionaries or to support missionaries who go into the “field,” reads: (Mark XVI:15.) “And he said unto them, Go ye unto all the world, and preach the gospel to every creature.” This passage has caused centuries of wasted effort. St. Francis literally “preached the gospel” to the beasts and birds before, in due time, deciding to confine his attention more to the two-legged “creature.” Huna is such a comfort to those of us who have been reared in the tight and narrow beliefs of some Christian sect where every word of the New Testament as it has come down to us, must be taken, reason or no.

 

Here we apply the test of whether on not this passage will translate into the sacred language and give a double meaning – a secret meaning sane enough to prove the validity of the passage in terms of the very sane and well-worked-out Huna system of beliefs and practices. The passage in question immediately arouses the grave suspicion that it was added to the writings by some misguided enthusiast, not by an initiate kahuna who spoke with authority. In the first place, the sacred language had no proper word for “preach,” and the coined words, “good talk” did not fit the idea of spreading the gospel “word.” In the second place, the sacred language had no proper word for “creatures.” It was a language in which one must be rather definite when mentioning a variety of living things. In translating this passage into Hawaiian, the missionaries and their native helpers substituted the word “euanelio” (from “evangelize”) for “preach.” For “creatures” they used the word for “men’ or kanaka a pau. (“all men”). (In passing it may be noted that the “natives” upon whom the missionaries worked in many parts of the world were usually rather direct and practical in their approach to strange, new religions offered to them. While a person brought up in Christian circles might think nothing of the command to preach a religious teaching to “all creatures,” a “native” might exclaim in quick surprise, then laugh loudly and long – something to be avoided at all costs, for obvious reasons.)

 

THE GREATEST SINGLE CONTRADICTION IN THE NEW TESTAMENT was recently called to my attention by one of the good HRAs, M.B., presently with the armed forces. As he pointed out in his letter, the whole of the teaching of Jesus hinged on the “hurtlessness” of Huna, and for its higher level, the fact that LOVE was the perfect way of life. One loved ones enemies – yes, even that.

 

The command to HATE one’s wife and close kin as a preliminary to becoming ready to enter the kingdom of heaven, upsets everything and throws the entire structure of the teaching into a turmoil. The passage in question comes from Luke XIV:26, which reads: “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.”

 

Some have tried to soften this command to hate by rendering the word, “love less,” but the original in the Greek text says “hate” and gives it the full active verbal meaning. One would have expected the champion of love to urge more love – complete love.  Some have tried to explain that the passage simply commanded that Jesus be loved better than aught else, but the text says HATE.

 

Translated into the language of na kahuna, this passage at once reveals to the initiate its secret meaning in the three key words or phrases:

 

“come to me” (hele mai)

“hate” (hoo`waha`waha)

“disciple” (haumana)

 

In the New Testament, Jesus constantly stands as the Aumakua before the ones to be taught the inner meanings of Huna. In this case the passage should read, “If any man come to me, HIS OWN AUMAKUA …”

 

Now note that “come to me” has the Huna secret meaning, also, of “to stretch a string, cord or rope,” which is, constantly, the Huna symbol of successfully making contact at will with one’s own Aumakua THROUGH THE CONNECTING AKA CORD.  “Stretching” or in any way drawing tight the aka cord symbolizes USING it – using it to carry the flow of mana from the Aunihipili to the Aumakua, and on the flow to carry the thought-forms of the prayer as chips floating on an unobstructed stream. So, to “come to Jesus” indicated a coming to the Aumakua as the first step. The next part of the passage tells how or gives a sufficient Huna symbol meaning to tell the initiate “how.”

 

The word “hate,” in the sacred language also means “to dig a ditch,” and ditches are to carry a flow of water. So, we have here a repetition and double check on the first item of stretch the (aka) cord to send mana and thought-forms over it to the Aumakua. Here we dig a ditch, symbol of an aka cord because it carries a flow of water, and water always symbolized mana. The roots making up the basic word in question are wa and ha, signifying two points, the starting place for the ditch and the end of it – the Aunihipili and the Aumakua once more; also (ha) the accumulation of the mana surcharge through heavy breathing and an action of mind (a third meaning of wa) so that the mana-water may be supplied to flow along the ditch. Hate? Not at all. Just the usual Huna method of contacting the Aumakua and sending an accumulation of mana to it. And, as any initiate eventually learned, the contact with the Aumakua was not made unless and until one knew, trusted and LOVED it.

 

The last key word, disciple, may be considered as a further repetition or means of checking the basic meaning of this Passage. The root hau is “to breathe in or inhale” – pointing to the ha root in the larger root, which symbolizes the heavy breathing to accumulate the extra supply of mana. The second root comes right out into the open and uses no symbol such as “water.” It gives us mana, openly and simply. Then what is a “disciple” in the Huna sense of the word? He is anyone who has learned to contact his Aumakua, accumulate a surcharge of mana to send over the connecting aka cord, and to send it with the thought-forms of his prayer. And to whom does he offer himself as a disciple? TO HIS OWN AUMAKUA, and to none other – to Jesus only as he stands representing one’s own Aumakua.

 

The VERY ABSURDITY of the outer meanings of parables and bits of “teachings” may have been used as a means of calling the attention of budding initiates or na kahuna to the fact that some hidden “pearl of great price” might be found in what was being said by a seasoned initiate. (The following verse, No. 27, adds the fact that the disciple must also carry his cross – fight clear of fixations anti evil spirits attracted to him by his own evil.)

 

ANOTHER PUZZLING CONTRADICTION (Matthew X:34) makes Jesus say, ‘Think not that I am come to send peace on earth: I come not to send peace, but a sword.” This would be indeed a strange thing for the “Prince of Peace” to say. In the sacred language, “peace is kui`kahi, meaning, literally, to unite one. This is the Huna symbol of “sewing together” or uniting the three selves of the man with THREAD, or by means of the aka cord to connect the lower pair of selves with the Aumakua. THAT IS PEACE for the man. IN HUNA IT IS ALSO HIS SALVATION. Jesus was constantly preaching the necessity of full contact with one’s Aumakua and telling how this was to be accomplished.

 

A SWORD (pa`hi) has been, to the uninitiated, the symbol of war and conflict with other men. The sacred language has no word for “sword.” In ancient times before the use of iron, the knife and spear and arrow were the weapons of war. But the knife was not a symbol of war, but of the means of insuring justice and so of preventing conflict. Solomon took a large knife to follow the ancient custom of making a fair division of the child claimed by two women. Centuries earlier the selected judge divided the meat of the hunt between the hunters by cutting up the fruit of the day’s chase. The root pa in the word for “knife” means “to divide.” The following root of the word, hi, has several meanings, the significant one in this connection being that of spurting water with force, or of wetting someone as with splashings of water. Again we meet the old and familiar symbol of sending mana (water) to the Aumakua. The act of dividing one’s mana and sending part of it to the Aumakua is, therefore, the Huna code meaning for “knife” or the “sword” of far later times. (We may guess that all that is said of the need to bring conflict over religious beliefs was either a blind to call attention to an absurd statement and its hidden meaning, or was a later insertion of writings offered to try to explain a glaring contradiction of basic teachings. In must be noted that most of the contradictions which have made such trouble in the efforts to take the New Testament as true, word by word, are found in but one of the four books or versions of the same general story.)

 

THE DEAD SEA SCROLLS have already offered some confusing new information. While Jesus is not mentioned, there is a great and good teacher spoken of. At first glance this would suggest that the teachings later attributed to Jesus were already well known a century earlier. It is interesting to study, in this connection, the growing literature which tends to show that the Jesus story in its main parts dates back to early Egypt and appears and reappears in recognizable form century after century, with names and places changing, but always with a great and good teacher taking the leading part. G.R.S. Mead wrote a book entitled, DID JESUS LIVE 100 B.C?, and in it presented much material to show that he may have done so. He stresses the account in the Jewish Talmud of the life of one “Jeschu” who lived about a century before the historic Jesus of the New Testament. He shows that this name was the Hebrew or Aramaic form that became Jesus when translated into Greek or Isa in Arabic. In the far earlier Egyptian version it was Iusa, a name which our learned modern writer, Dr. Alvin Boyd Kuhn, discusses on page 544 of his THE LOST LIGHT. Let me quote. “For many thousands of years before Christ, the prototype of all coming saviors was the Egyptian, Iusa. The name is from Iu (Ia, Ie, Io or Ja, Je, Jo, Ju), the original name of biune divinity, combined with the Egyptian suffix sa (or se, si, su, or saf, sef, sif, suf), meaning, with the grammatical masculine ‘f,’ the male heir, son, successor, or prince. Iusa then means the son of the divine father, Iu (Ju-piter, ‘father god’), or the son of Ihuh (Jehovah). He was Iu coming as the su, or son.”  Dr. Kuhn counts as many as twenty possible saviors, all appearing before the advent of Jesus, all certainly symbols dressed in the forms of men, and all probably anything but true historic characters. Mead is not sure that we can so easily discount the historical fact of some of the succession of great teachers in whose lives traditions re-tell the several main events, with variations of a significant nature.

 

THE SIGNIFICANT VARIATIONS just mentioned are most important in our present studies and efforts to find out where and how Huna fits into the picture. In some of the life stories or fragments of them found in the Gnostic and other literatures antedating the advent of Christianity, we find the typical great savior teacher suffering, but not crucified on a cross. Other less important variations need not be counted here. In Huna, the suffering dramatized in the dramas or lives – real or symbolic – was always caused by one or two things: (1) by the individual being cut off from his heritage of normal and natural contact along the “path” of the aka cord that should always be open to and with the Aumakua, (2) by having the normal contact with the Aumakua cut off because of “blockings of the path,” these being such things as a sense of guilt caused by evil deeds, or by what we call “fixations” or unrationalized thoughts or beliefs secretly held by the Aunihipili, (our modern “It” subconscious), or by the “eating companion” spirits of evil nature whom we attract to us by our own corresponding evil and whom we tolerate, feed on our own mana, and often obey when they supply us with evil impulses.

 

THE SYMBOLS OF HUNA FOR THESE CAUSES of suffering and for the suffering itself, are numerous, and some are found in one “life” while others are used in other versions. For instance, in Genesis, the typical man suffered mainly because he tolerated the “eating companion” spirits who, as the “serpent,” tempted Eve and then, through her, Adam. The punishment was banishment from the Garden, or being cut off from normal and helpful guidance on the part of the Aumakua. Outside the Garden the food was won the hard way, with thistles and thorns abundant in the barren soil which Adam had to till. The prickly things were the Huna symbol of the things which cut man off from contact with his Aumakua. Jesus and others were made to suffer on a cross, and the cross in Huna contains exactly the same Huna symbols which we have listed above in two parts. Adam was cast out and made to suffer because of thorns in his fields. Jesus was crucified, and the Adamic symbol of the pain-producing “blockage of the path” reappeared in the crown of thorns placed on his head.

 

SUFFERING, DYING AND RISING AGAIN were common experiences in the recounted lives of many saviors. In Huna the promise is held out that the man may win back to normal contact with his Aumakua and become free of fixations, guilt and “eating companions.” He may win back to full contact – the normal condition of life – and thus find salvation – be saved from needless suffering which is caused by being cut off from the Aumakua and so forced to stumble along a blocked path, always learning the hard way. Only when the prodigal sons have suffered enough do they decide to “rise and return to the father’s house” where love and help and guidance await.

 

THE PICTURE BEGINS TO CLEAR, thanks to the light thrown on it by Huna. On my shelves, thanks to the assistance of good friends and fellow students, I have now a mass of information contained in an assortment of the best books to be found. In Massey, Mead and Kuhn facts and speculations tip and tilt the tired scales of careful judgment back and forth, one flat contradiction following hard on the worn heels of another.

 

But gradually the picture takes form behind the veil of secrecy for which na kahuna of old may have been responsible in dim past ages. The picture moves with years and we see the vague forms of initiate na kahuna rising for a moment into brilliant light while they restate in terms of the ancient sacred language all the secrets of Huna. The reason they remain vague figures is that they invariably laid aside their visible personality when they spoke. Invariably they stood before men as representations of the Aumakua in man. In this sense they were divine – were not God, but were sons of God.

 

Who is to say that none of these kahuna saviors actually lived and taught in their strange selfless and secretive way? Who is to say that some of these inevitable reform-bent men were not set upon by the vested priests of corrupted religion and visited with the very suffering and death traditionally described in the symbols of Huna – symbol events contained in the double-meaning parables or other teachings?

 

There has been, and probably will always be, a crying need on the part of the masses of humanity (those with a biometric reading of less than 330 degrees) for a living and factual Savior in whom to believe and whom they may worship. The masses are incapable of satisfying their inner religious cravings with an abstraction. They may glimpse an abstract great teacher, but cannot hold the mental picture continually and live by it. The Aunihipili is too strong in them. It demands, always, something definite and concrete to tie to. If robbed of what they can grasp as real in terms of earthy things which they know, they are incapable of accepting and living with the abstractions – with the generalized beliefs stated by symbolic figures instead of by men of flesh and blood. Down the ages the masses have, by their very natures and because of their innate necessities, turned the symbol teachers and abstract gods into men. They have clothed them them with flesh, and crowned them with personality and divinity. That done, they have listened to the externals of the teachings, now placed in the mouth of their humanized symbol, and they have been untroubled as they strove to obey the simple outer command to stop hurting and to love and help.

 

It seems inevitable that we will have to follow the old way of Huna and divide the ancient truths into two parts, a simple exoteric or outer teaching for the masses, and an abstract esoteric or inner teaching for those more fit to receive and use them.

 

If new saviors are to arise today to meet the needs of our very troubled world, it seems that their cannot escape the division of the teachings into inner and outer parts. They will have to be men and women so great that they can stand and speak with utter simplicity. Having so spoken to the masses, they must be able to turn aside and present the inner teachings in secret to the few that may be found who are able to take and use the initiation of abstract truths.

 

OURS IS A DUAL PROBLEM, as HRAs, in as much as our hearts bleed at the very thought of taking from anyone the belief in the verity of Jesus as they have accepted him from their childhood. We cast about us anxiously for some way to present both the inner and outer doctrines in a way that will not cause needless mental anguish on the part of those to whom Jesus is an historic verity and to whom he is not only the “Son of God,” but IS God. We look with almost equal anxiety toward the important few of higher biometric degree standing or of different early training – those who have looked into the origins of the outer teachings and who have rejected their historicity, and, only too often, have at the same time rejected all the basic values of the teachings, both exoteric and esoteric. How are we to address one group without breaking its idols and being crucified in return? How are we to address the smaller group without being met with shouts of scorn and derision? I can see no way – no method of presentation of both the inner and outer truths – other than the ancient way of na kahuna.

 

As a spokesman for Huna, I have found myself in a difficult position. There is almost no middle ground upon which to stand between those who believe in some historical divine teacher, and those who are convinced that divinity can never appear in the flesh and in human form.

 

Even with the careful and hopeful treading of the razor’s edge which composes such middle ground as there may be, I have had readers of my books and the Bulletins write hotly to me, firing their broadsides from both sides. In the same mail I received one letter saying that I was the tool of the devil and would certainly burn forever in hell for daring to say the passages in the Bible had “some heathen meaning which any Christian knows cannot be, because every word came direct from the mouth of God and means exactly what it says and no more or less.” A second letter said angrily that while the writer had hoped that Huna would do away with the childish belief in Jesus as an actual living man and a god instead of a myth, the writer was no longer able to take my “sly hints” that I believed in the absurd churchly dogmas, even to a slight extent.

 

Unfortunately, many men and women of the higher biometric readings – people who should be able to grasp abstractions and evaluate correctly the inner teachings – are often cursed by an iron-bound and completely blinding fixation which centers either on a complete acceptance of dogmatic beliefs or an unreasoningly blind denial of the verity of possible divinity in man – his Aumakua and levels of still higher Entities ranging on still higher. This form of fixation we commonly call “prejudice.” We find it on every side and in the most unexpected places. I am still painfully surprised at times to find in a person of very high biometric reading a set of blind fixed beliefs which it is impossible to touch even with the proverbial ten-foot pole without causing an explosion to rival that of an atom bomb. They simply cannot bear a breath of questioning in that area of their conclusions. Emotion is the “mark of the beast” for fixations, and it flares from the Aunihipili brainlessly and unreasoningly to catapult the individual into blind attack where personalities and recriminations mix to make a dark barrage against sane and reasonable discussion of both sides of a question. Yes, we must walk softly and try to see clearly.

MFL

 

 


HUNA BULLETIN 119

World Trends

December 1, 1956

 

 

A MERRY CHRISTMAS TO YOU ALL!

 

And through me, acting as the center of HRA communications, may I offer on the part of each of you your Season’s Greetings to all the rest.

As most of you have joined the HRA in the past few years, I am begging the indulgence of the few who have been with me from the very first, and am sending out again the Christmas Greeting sheet used several years ago. The mimeograph stencil, of course, is very old and worn, but the wishes are still as warm and fresh as friendship can make them.

 

On Christmas Eve I shall look out and up at the great pine which grows in our front yard, and through the branches I will see all the stars twinkling. I shall ask them to stand there and shine, one for each of you, no matter what part of the world you may be in. Should you chance to look up from your door into the heavens, pick a little star for me for the evening, and join me in sending a prayer by way of the Great Company of na Aumakua to the Master of all stars, asking again for that greatest boon to mankind, Peace on Earth, with Good Will amongst all men. The answer may be nearer than we know.

 

One of the newer HRAs, R.A. Mills, of California, recently wrote to ask, “Do you still continue your group prayers and seek to offer mana to the Company of na Aumakua for betterment of world conditions? Probably that activity is the most significant of any in the present world period, as without a world of sanity and peace, very little else would matter. If you have time and inclination, would you comment on this theme in future Bulletins?”

 

MY COMMENT ON WORLD TRENDS

 

Looking at the world situation, we see a dozen world problems, but too often we try to answer them all with one answer that overlooks all but one or two major problems. It may be interesting to list some of the most obvious questions, and with each of them try to decide what a good HRA might do to provide at least the beginning of an answer.

 

Pressure of over population, formerly lightened by wars, diseases and famines, all things sufficiently corrected to allow populations to double in a decade or two. HRAs can help by advocating betterment in food supplies, irrigation projects, and so on. But education in birth control must also be advocated and reactionary religions prevented from the blocking advances on these lines.

 

Lack of justice remains a major cause of conflict. The poor and overpopulated countries feel that it is unjust of the rich and less populated lands to prevent migration into the rich lands. We must take the long term view and see that were our gates thrown open to the hoards of China, India and Egypt, overpopulation and the accompanying misery would come here also in a few years. The problem must be solved by finding a way to cut the birth rates. The HRA can advocate education and progressive efforts. Until the problem is met, famines and wars will continue. Where there is actual injustice, as between Capital and Labor, or when the non-unionized are squeezed while the organized are able to better themselves, there will be a cause of trouble similar to that arising when “have” nations hold on to lands and resources which the “have not” nations feel belong rightfully to them. We must back up all agencies set up to offer a fuller justice in the dealings of individuals, groups, unions, and nations. The HRA must advocate justice on all levels in terms of the long view rather than of a single year or century. We must stand against imposition, dishonesty and graft, also dictatorial powers which allow injustice.

 

Nationalism and racial intolerance combined with religious and political intolerance will eventually have to be either brought under rigid control by laws and strict enforcement, or must be eliminated by removing the major causes of these emotional explosives which engender wars, large and very small. Religious intolerance can only be met with more and better education and by preventing the religious organizations fostering intolerance from spreading their poisons. Political beliefs such as that of Russia and of the West, are not to be met by saying one is all wrong, the other entirely right. All thinking people realize that we are in the midst of a long struggle to find more just and equable economic and governmental systems. The HRA must keep in mind the fact that men are automatically divided into classes and levels according to their (a) intelligence, and (b) their natural drives toward being good or bad. If some perfected method, even the Biometer in skilled hands, could be put to use to make the classifications of individuals, a more practical form of “equality” could be worked out to help break down frictions between racial groups. All men or women, provided proper education is worked for and obtained, should be able to live together nicely. This applies to those of each level. It is a bit like the old caste system, but while equal opportunities and equality before the law would be preserved, the intelligent and good person would not be expected to live happily with the criminally inclined individual incapable of taking more than the simplest education. Our present social structure is built on these lines to a small extent, but is still so imperfect that the moronic son of a rich parent may be able to live in quite the wrong level and disrupt the lives of others. Education is the first part of the answer to this problem, and the HRA who sees it clearly can advocate steps aimed at finding the solution.

 

Lack of a rational and highly evolved religion, is a great problem which the HRA can help solve by spreading the news of the rediscovery of the ancient Huna system. We see that religion is a necessity of many men and women, regardless of race or nationality. A division of religion was made in ancient days, as in Christianity, with a simpler set of teaching for those of lower intelligence, and a more complete teaching for the mentally more able. The need for something concrete, such as a man-god, is felt for the first level, but for those of the second level, a more abstract concept of Higher Beings and of Ultimate God is best to prevent an insult to reason. The basic principles of non-hurt and, if possible, love and greater helpfulness must be advocated at all times.

 

The lack of an incentive for work other than money has long been a universal need. Even the most intelligent need recognition and praise to spur them on to their best altruistic efforts. The children and the less intelligent need such incentives far more. It is human nature to wish to show off before an appreciative audience. A little progress in evolving incentives has been made, but it is not enough to have a few degrees given out by colleges for those willing to work long and hard to become well educated. A system should be worked out such as that of the Boy Scouts, in which a proud badge of merit may be won for every unit of accomplishment. Unselfish service of the community or the world should be credited from childhood to old age, as should any learning outside schools. In this way organized, systematized and fairly just gradings could be supplied, and the desire for recognition fostered. Shame at having no credits would drive the lazy to make at least some efforts to qualify for a modicum of plaudits. A grading for bettering oneself in terms of what one was at the start should be included, as it is not fair to compare the accomplishments of a born runner with the speed of a naturally slow and heavy individual. If the slow fellow was able to double his running speed by applying himself well, he should be paid in merits equal to those of the natural sprinter who doubled his running prowess by careful training. HRAs can advocate advances in these lines and call for men in government who can show the finest intelligence and best records. These men, when well tested and approved, should be honored greatly for their honesty and good work, even if their pay is not too high. Their tenure of office should be similar to that in the Civil Service, but always with the people able to remove them from office for good reason and after a completely fair and open hearing.

 

The lack of a religious threat of punishment after death for the wicked leaves a weak spot in modern morals. Something should replace the old threats which kept many individuals moral. From the 125th chapter of the Egyptian Book of the Dead, comes a passage showing the fear of punishment in the life after death and the influence exerted on the living. The dead man faces those who are to judge him according to the life he has lived. He says to them, “I know, you, lord of truth and justice. I have brought you the truth. I have committed no fraud against men. I have not tormented the widow. I have not lied in the tribunal. I know not lies. I have not done any prohibited thing. I have not commanded my workman to do more than he could do. I have not been idle. I have not made others weep. I have not made fraudulent gains. I have not altered the grain measure. I have not falsified the equilibrium of the balance. I have not taken away the milk from the foster child… ” Na kahuna gave us a very simple directive for living. They said, “Hurt no one.” Perhaps we can organize the pressure of public opinion in some way eventually so that it will be a fearsome thing to the degree that it will give pause to any who contemplate evil deeds. As HRAs we can work for an organization of social forces to replace the departing fear of punishment after death.

 

This space is left blank for you to use to add items which you think of, and possible answers to problems. If you have thought of nothing to add, how about taking pencil in hand and seeing if you can figure out a way to score or grade accomplishments which at present go unrecognized in so far as recognition and social honors are concerned. For instance, would you grade a person who has had four years in college and has won the recognition of a degree of Bachelor of Arts higher than you would a carpenter, printer or machinist who has served four years learning his trade in order to be admitted to a union as a full fledged member? Also consider grading a woman who has married and become a good housekeeper over a period of four years, and has properly mothered two or three infants, and made a happy home as well as taking part in local social activities. Or, consider the man who has worked hard for four years, giving up his own plans to go into a small business, while providing care for an old and ailing parent? What grading would you give to a person unable to attend college, but who has spent much time studying books on many subjects? This person may not be expert on any line, but certainly would deserve some credit for “trying to improve his mind” instead of reading only the daily papers, listening to radio and watching entertaining TV programs.

 

The U.S. Army has a little round button which can be worn by men out of uniform and not decorated with their many medals. This little button has colored threads like the spokes of a small wheel, with different colors and different numbers of threads so added from time to time that one who knows the code can tell from a study of the threads whether the wearer is heavy with military honors or whether he has been a dull plodder in some branch of the services. Might not we have such little rosettes in various sizes and colors to give artifical payment in recognition for efforts and service “beyond the call of duty” as the millitary men say? Each child could be provided with a threadless button at birth, and in time could accumulate honors and the privilege of displaying a thread to indicate them. A man reduced to hunting a job could present his medals or his buttons to show the manner of fellow he is and what accomplishments have earned official recognition. There might well be added some dark threads to indicate the opinion of an examining board should he have served time for large or small offenses, been counted as fully reformed, or still a menace to society. Too large and expensive an undertaking, even if all labor were voluntary and carried out by individuals earning a gold thread? Perhaps. But would such a system of encouraging effort on all lines not be as valuable and worthwhile as our Olympic Games, where world honors are won for top athletes – all of whom come by exceptionally fine bodies, as accidents of birth rather than by such training as might win a man born blind, deaf and mute a score of Champion in his field? Does anyone happen to know how Red Russia grades to furnish incentive to work or study when monetary reward is missing? All I know is that in “Grin and Bear It” cartoons, the Russian workers have been given “hero medals.” Perhaps I should send a marked copy of this HRA Bulletin to the Kremlin. If they are already well along in such an experiment, we of the Western nations might, in a few years, borrow from them a working and fairly workable system – all joking aside.

 

As an afterthought, I might suggest that on the back of the accomplishment button there could appear one’s thumbprint and his biometric reading for purposes of identification. The biometric reading could be changed from time to time if needed to fit the growth of the individual in some way. If several layers of paper or thin metal could be fastened to the back of the button, additional data of value might be given such as blood type (in case of accident) and “whom to notify” information. I suggest a layer of finest beaten gold on which to record the fact that the wearer is an HRA.

 

END OF THE WORLD AND H BOMB PROPHECY?

 

So asks one of the HRAs, calling attention to The Second Epistle of Peter in the New Testament and asking if Chapter 3 has coded Huna in it, and what do I think of its genuineness as either a real letter from a real Peter or as a prophecy to be taken seriously.

 

The parts of the Chapter to be considered are these: 3:4 “…Where is the promise of his (Jesus’ second coming) coming? …all things continue as they were before the beginning of creation, (7) but the heavens that now are, and the earth, by the same Word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men. (8) But forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day… (10) But the day of the Lord will come as a thief, in which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are there shall be burned up… (12) looking for and earnestly desiring the coming of the day of the lord, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? (13) But, according to his promise, we look for a new heavens and a new earth, wherein dwelleth righteousness.”

 

MY COMMENT is that we seem to have a strange document which is much changed from any original – as were so many of the writings selected to go into the New Testament. Three ideas are mingled in it, that of a Second Coming, that of a Judgment Day and the punishment by fire, and that of the “day of the Lord” coming “like a thief.” The “thief” element is out of place in such a dissertation, just as it is in other parts of the New Testament. This is because it has to be furnished a context in which to appear, and has, once the place is made, to be dragged in by the ears. It is a part and parcel of the Huna or mystery teachings hidden by code in the New Testament. When the word mystery is put back into the “sacred language” of the initiate na kahuna of all ages, we get the word ai`hue. Now see what this gives us.

 

The outer meaning of ai`hue is “thief,” and, as used in other parts of the New Testament, it indicates something which comes upon one unaware and steals something. The thing stolen is ai, which means food. Hue means to flow out and a water calabash or gourd and to steal.

 

From these root meanings we get the code meaning of the spirits who come to steal or “eat our vital force or mana, especially when we have taken on an extra charge of mana intending to send it to na Aumakua as a gift to empower them to answer a prayer. In a similar word, ai`a`hua, we have the meaning of a thief who comes unseen to steal food offered for the gods, or who secretly eats food forbidden by taboos. These “eating companions” or evil spirits who prey on the living and who are attracted by the evil in the living, are mentioned time and time again in the Huna or hidden parts of  the New Testament, and now and then in the Old Testament.

 

THE FIRE part of the prophecy has its place in the code because the word ai means to burn or eat or consume, as a fire. For this reason, any initiate kahuna, upon hearing something said relating to the outer meaning of stealing food or burning up something, would at once know that the “eating companions” were being mentioned and a warning against them given to the “sleeping” or unwary who do not guard their minds and hearts against producing and holding hurtful thoughts.

 

The JUDGMENT, or third element in the passages in question, has a strange code meaning of “to creep on all fours” before a chief, to be called to account for something. Roots point to the Aunihipili in man with its animal nature as being the offender. It is the one who invites and tolerates the evil spirits by its own evil nature, and which allows them to steal the food-mana (which is unmistakable in the symbol of flowing water and the water gourd named in the root hue which is also “to steal.” Water is always the symbol of mana in the coded Huna lore.)

 

EGYPT, centuries earlier, had for a part of its outer religious dogmas, a judgment which had to be faced by the living after death, and amongst the assorted punishments for those who had been wicked, were hell fires of the hottest. One might also be eaten by some of the old animal gods.

 

While a description of what might happen if an H Bomb caused a chain reaction might be read into words attributed to Peter, the idea remains strong that a new heaven and earth would appear, and we are told by scientists that even without a chain reaction, a large use of A or H bombs would fill the atmosphere with radiations which would burn nothing, but which would kill all forms of life and keep them killed for thousands of years.

 

While I am as anxious as anyone, and pray my best in the Huna way for the preservation of the earth and its sanity and peace, I do not believe that the prophecies have anything to do with a valid fore-knowledge of any kind. Veiled as prophecy, the kernel of the supposed prophecies of the early Christianity pointed at Huna in the form of a mystery teaching rather than at the events of some future time.

 

Meantime, the GENUINE WARNING of the Huna teachers down the long ages needs to be taken to heart by all of us. It is the warning that procrastination is to be avoided and that, regardless of possible accidents which may end our lives or the lives of whole nations, the individual will do well to make spiritual hay at top speed while the sun shines. If enough individuals endeavor to make themselves sane and hurtless and helpful, they cannot help [but] form the “little leaven” that will eventually leaven “the lump.” As a Auhane, one corrects one’s thoughts and actions, after which the Aunihipili is taken in hand.

 

NEW RESEARCH ASSIGNMENTS FOR HRAs

 

Your new research assignment, as HRAs offers two projects for those of you who have been offering to help gather information from first-hand testing.

 

CONCENTRATION research. Remember that Kuda Bux practiced for fifteen years to learn to hold before his mind’s eye a mental picture of his loved brother’s face, without wavering, for a full five minutes. The resultant ability to fire-walk at first try and to project his organs of sight to his back so that he could read large newspaper headlines pressed against the bare skin of his back, came from this training in concentration.

 

The Huna theories which we wish to test are that practice in holding the attention concentrated on one unchanging mental image is really training of the Auhane in the first place so that it can grip the Aunihipili with its will and force it to pay strict attention to a selected thing for a long period of time. In the second place, it is such a training of the Aunihipili that it will, at Auhane command, do anything within its power.

 

This type of training builds toward the ability to use various and sundry E.S.P. or psychic powers, most useful among which, for our purposes, are the Mesmeric-hypnotic-suggestive powers which enable one to use auto-suggestion to cause the Aunihipili to help in many ways.

 

INSTRUCTIONS: Please decide upon something well-liked which you can visualize. Have a paper at hand to record your tests so that your progress can be noted. Provide a means of timing your efforts. See how long you can hold the mental image before your attention slips. Try several mental images and see which you can hold the longest and easiest. Decide whether a loved thing or, for instance, a hated thing, is easiest to hold. Invent variations for your testing and gather information on them for us. See if your holding power is better after accumulating mana, or better if you use some type of breathing exercise before or during the tests.

 

YOGA EXERCISES AND PRACTICES come in for the second item of research if you prefer, or try both. Select the school of Yoga which you wish to follow, or the modern mixtures found in various courses and books. For the present, do research work on the effects of taking over natural breathing and, as a Auhane, share with the Aunihipili the breathing. Dictate the slowness, fastness, depth and so on. Try the exercises in which regulated breaths are taken in one nostril and let out through the other. Many of you will have tried these practices already and can sit down at once and make a report on your findings and experiences. If you prefer, as does HRA Richard Holmes (who urges these research items) to believe that there is prana instead of mana collected in the breathing exercises, that matters little. Nor does it matter whether you believe in the Ida and Pingala or Serpent Fires, Kundalini, chakra centers and dozens of other items which are a part of some system of Yoga. We must keep minds open and work for results. Later we can compare notes as to which is best, the Huna or other sets of theories.

 

NOTE: Perhaps only a few HRAs will wish to take part in this new research project. Short reports may be given later in the Bulletins, and longer reports and special instructions released as booklets.

 

“I DENY THE ALLIGATOR” Once more HRA Jim Welgos, of Human Engineering, has alleged in his little magazine that I am one of his students. He did that before and I denied the allegation and got a retraction from him. Now he has done it again and I am getting a second flood of letters from HRAs who see his magazine, asking since when I have given up Huna and become a student of Jim’s. I exchange the HRA Bulletin for his lessons and booklet releases, all of which I look over with amazement and wonder. It is not Huna by any stretch of the imagination. Jim follows the school of thought which can explain everything without need of the theory of the subconscious and conscious, or Aunihipili, Auhane and  Aumakua. Don’t write to ask if I think you should take his course. Please!!

 

HAPPY NEWS comes next. My favorite book on Numerology is once more back in print after being out for a bit. It is by my very good friend, HRA Florence Evylinn Campbell, M. A. It is THE basic text on the subject of Numerology. It gives one the theory and describes the methodology. A copy belongs on the shelf of every student in our corner of the psycho-religious field. The price is $4.00 postpaid. Order direct from THE GATEWAY BOOKSHOP, 30 E. 60th Street, New York 22, N.Y.

 

MORE HAPPY NEWS comes in the form of an announcement that at last the delightful poems of HRA Helen Molyneauz Salisbury are to be made available to us all in book form. These verses sing and return in the night to whisper themselves to you. The deep philosophical thought which backgrounds them is softened by love and deep tenderness of understanding. The title could not more aptly describe the book. It is TO TOUCH INFINITY. The price post paid is $2.50. Order direct from EXPOSITION PRESS, 386 Fourth Ave, New York 16, N.Y. A priceless book to send as a Christmas gift to any lover of verses hauntingly handled.

 

ANOTHER PIECE OF GOOD NEWS is that HRA Dr. N.S. Hanoka’s new book, TEETH AND YOUR FOOD is ready. It is a series of articles on a subject of real importance. The author is a dentist and also a Naturopath. In addition to the information given in this little 87-page book, the HRA writers – and most of us write or plan to do so – will, in this book, have the opportunity to see what may be done in getting books into print by having them manufactured in India. (Dr. Hanoka can tell you about this angle, as he has taken the agency for the printing firm.) Order direct from Dr. N.S. Hanoka, 1610 N. W. 9th Ave, Miami 36, Florida. The price is $1.25 post paid. (Or for $2.00 you can have this book and another titledSCIENTIFIC FASTING AND NATURAL LIVING which sells by itself for $1.00.)

 

CHRIST HEALS TODAY is the title of a new book by my friend and neighbor, Blanche Marie Peters, Ms. D. This is good New Thought, well organized and easy to follow. It is printed offset from typewritten and carefully justified original copy on one side only of the fine heavy paper. This volume will also be of much interest to any writer contemplating turning to self-publication of his or her book or books. Price is $3.00 post paid. Order direct from the author, Blanche M. Peters, Ramona, Calif.

 

FOUNDING THE LIFE DIVINE by Morwenna Donnelly is a beautifully and skillfully handled account of the philosophy of Sri Aurobindo, a man of great learning and one well qualified to tell the West about Yoga and the classical religious books of India. This beautifully bound book fills a need for a text in very compressed and simple form for those who wish to survey the best and most vital elements in India’s thought. The price is $3.95 plus 12¢ postage. Order direct from Hawthorn Books, Inc., 70 Fifth Avenue, New York 11, N.Y.

 

“MUSIC-COLOR ALCHEMY CLASSES” are announced for Friday evenings at 8 o’clock by HRA Marian Ver Hoven, at 1039 So. Ardmore Ave, Los Angeles 6, Calif. Better write for details as to when classes form and not just barge in. Hammond Organ with color accompanying music, I understand, but am not certain.

 

EGYPTIAN BELIEF AND MODERN THOUGHT by James Bonwick, $5.00. The Falcon’s Wing Press, Indian Hills, Colorado, has an introduction by H.R.A. Charles A. Muses, PhD, who presents one of his discoveries in the field of research into the lore of ancient Egypt, and whose publishing house offers this very fine book. Simply written by a scholar who has combed the field with care and quite overlooked the Huna angles, it gives the kind of information one naturally wants when trying to get a good general idea of what was known and what was believed or suspected in the long centuries of early Egypt. On controversial questions, the conclusions of several authorities are given. The Egyptian and Assyrian beliefs and rites are often compared and hardly a Jewish or later Christian belief or ritual has escaped being given its origin in much earlier systems of religion.

It is too bad that the author did not know Huna and dare to invite the wrath of the “authorities” in this field by giving the Huna angles on a great many beliefs and symbols. The person who knows what to watch for in reading the book or, considering the gods and images of the period, will be able to identify strong elements of Huna on all sides.

 

The Sphinx, about which everyone has so long wondered, is, in my opinion, a silent reminder of the fact that the Aunihipili and Auhane form a unit to live in an animal body – thus the lion body with the human head, while near at hand stands the Great Pyramid to remind the initiate kahuna at all times of the Aumakua as he gazes at the triangular sides set on a square base representing the physical body.

 

On one point the writer states a fact but gives no information. He says on page 375 that before 4,000 B.C., the date of the Great Pyramid, “A sacred alphabet having been identified in the dynasty before the Great Pyramid one, there must have been priests then.” Does some HRA who has access to a good library wish to do some research to find out more about such a “sacred alphabet?” If so, please have at it and let me in on findings. If you have recently purchased a set of Encyclopedia Britannia, I am told that you have been given the privilege of having their research staff answer up to ten questions for you. Information as to this point would be right up the alley of the ladies of that fine research staff. My guess is that the Egyptians used their idea-picture writing for a long time before making the glyphs stand for sounds and starting to use them as an alphabet. Glyphs often picture Huna elements.    

MFL


HUNA BULLETIN 120

Concentration, Breathing & Sleep Therapy

February 1, 1957

 

 

THE BULLETIN IS A MONTH AHEAD of the quarterly schedule this time, thanks to your generosity at Christmas time in sending gifts to Cigbo for his cigar box work fund. It was very heartening to hear from so many and to know that your interest in the Huna research work continues. I look to see the year ahead as one of our best for fresh discoveries and the working out of new and better methods of putting Huna to practical use.

 

PLEASE SEE IF YOU CAN BECOME SO VERY CURIOUS that you will just have to know whether or not you are more, or less, scatterbrained than the average HRA. In the Bulletin sent before Christmas, No. 119, I laid out a new research project and asked you all to time yourselves with a watch or clock to see how long you could hold a mental picture in your mind before it got away from you. This is a test of concentration. I also asked that you drop me a line to say what you learned about your concentrating ability. Only five of you made the test and reported the results. Are you fine upstanding and energetic research associates who just can’t wait to push forward the car of Huna knowledge another foot, or are you fat and lazy rascals like I am and prone to put off everything possible? If you are, shame on US!

 

A MOST INTERESTING THING TURNED UP in the few tests which were made. And this may give us a fresh key to enable us to extend our readings with the biometer (adding to the system worked out by the late HRA Dr. Oscar Brunler). I have already written to some of the HRAs who have learned to use our version of the biometer to ask them to see if they can find a way in which their Aunihipili “George” can test for TALENTS, and in some way report back the findings via the pendulum and biometric system. For instance, suppose we could work out a way of testing a child for latent talents in music, art, writing, mechanics, teaching ability or public speaking, just as we now can for its intelligence or “soul” rating, and as we can to see whether it will be naturally good and constructive or bad and destructive (or is perhaps partly obsessed or influenced by spirits, or is at war between its Aunihipili and Auhane drives). Ah then! Think what we might do to help direct the growth and education of the children. We could stop trying to make engineers out of artists, and musicians out of mechanics.

 

THE THING WE FOUND OUT was that we are different in our natural approach even to THOUGHTS – that is, to mental pictures such as we are going to hold before us, timed with a watch (and reported to me).

 

A mental picture turns out not to have to be a picture at all. It can be any impression from any of the five senses, and can be a feeling instead of a seeing. You may be able to hold a mental “seeing” or visual impression before your center of attention for only 20 seconds before your mind goes “flippity-flop” and lets it go. But, on the other hand, you may be able to hold the feel of something you have touched, such as a plush cushion, for 40 seconds.

 

TRY HOLDING A FEELING OF SOUND, and thus treat yourself to a most informative experience. What you will be doing is remembering a sound. Try singing the scale and stopping on some one note – then seeing how long you can make that note keep sounding in your memory. I did, and I can promise you that when you have tested yourself in terms of time during which you can hold different sensory memories, you will pause to marvel at what the Aunihipili does and how it does or does not do it. Try a single color, a single smell, a single taste, and, if you can, a set of different remembered emotional conditions. See if you can recall vividly a moment of great happiness and time yourself to see how long you can hold that memory. Try some small emotion of sadness in contrast (but do not go digging up old hurts or opening closed wounds, as this is bad business and quite needless). I am not going to tell you the things I encountered and how they gave me pause, surprising or delighting me with insight gained. But I will promise that you will be well repaid and will probably rush to write me a little letter to tell about it and give some timing.

 

CONCENTRATION of the kind we are discussing, deals with a single remembered sensory impression or emotional re-arousal and recalling.

 

MEDITATION, on the other hand, is the process of starting off with concentration on a single and UNMOVING or UNCHANGING remembered impression (embodied in a set of thought-forms, of course), then not holding them quiet, but LETTING THEM BEGIN TO MOVE AND CHANGE to form a chain of related impressions. If you concentrate and hold a single musical note, the Aunihipili soon tires and has to let go for a moment to rest before you can put it back to the job. But, let the tone begin to change and run up and down the scale, then you can hold the moving impressions for a much longer time. Let the tones become a remembered tune, and the Aunihipili will be able to hang on to it much longer without having to let go to rest. If you can change from this single note concentration to the moving chain of thought-form impressions of a tune, you will have meditation. Also, you will have the Aunihipili taking the whole matter almost entirely out of your Auhane hands and conducting the test itself, and probably in its own preferred way.

 

PURE OR ABSTRACT CONCENTRATION needs to be tried next. (But try out the tests discussed above before coming to casting a bright eye of intense personal curiosity on this strange corner of your inner mental workings.) When you have tried to concentrate on a note after singing up to it as in “do-re-ml-fa,” you will have found that the Aunihipili responds to the demand that it hold the “sol” by calling in muscular and other reactions connected with the producing by throat and tongue and air of the voiced or sung note. If you can make your Aunihipili stop trying to sing the note silently, and remember and so concentrate on the note or tone, and on it without the physical part involved in producing the note, THEN YOU WILL HAVE ABSTRACT concentration  And, if you succeed, write your signature in ink with your own pen the instant you finish a successful attempt, set down the time held in seconds, and send the signature to me for a most eager biometric reading.

 

To get the idea of what I am trying to explain, take up something to read and begin reading it silently. Watch your lips and tongue for sensations, and chances are, if you read as slowly as I do, you will detect lip, tongue or throat sensations telling you that the Aunihipili is counting on its fingers, so to speak, instead of reading or calculating as in mental arithmetic. If you can learn to force your Aunihipili to read abstractly and not slow down the eyes and mind to the pace of silently speaking the words, you will be one of those fortunate people who can read a page almost at a glance and tell you everything in it. A “photographic memory” is something that swings into action with its skirts clear of the other elements such as sound, throat-tongue-voice reactions, taste, and so on – all things that slow down the visual making of impressions and, of course, the manufacturing of fine, strong, uncluttered thought-form clusters. I beg you to be very curious. Find out whether you are using all your senses in making a memory of some simple thing which could be gripped all by itself – abstractly, if you wish to think of it in that way – or whether you have to tie in with a simple impression a large assortment of side impressions. Naturally, the average person who has not learned to handle an impression in terms of a single sense, such as sound or sight, will find it easier to remember something by tying it in with all the sensory elements possible. Schools of memory training are prize sinners against the single-sense or semi-abstract way of remembering a sight, a sound, a page or a name. True, this plodding method gets results, but the Aunihipili makes slow work of it compared to what takes place when we have managed to train ourselves to make a mental or thought-form impression of the main feature of a thing, and of that main feature and nothing much else. If you paint or draw, try looking at something for a few seconds with the thought that you will remember just how it looks and will then be able to turn away and reproduce it with lines on paper, or color on canvas. I have outside my window as I write, a fine single poinsettia which sways in the breeze and shudders when rain drops hit it. If I concentrate on the outline of the flower and its stem and leaves, I can hold them in mind rather well for a few seconds while I draw. But if I pause to try to make a thought-form cluster to include the rising trees and the leaf-specked bit of lawn, or the sky and distant house and hill, then I scatter my energies and am forced to take a long time to try to assemble the mental picture. Moreover, when I mix the color impressions with those of movement and rain and space and surroundings, the outline of form tangles with the other things and becomes vague.

 

A THOUSAND DOLLAR TIP for students must be mentioned while we are on the subject of concentration. According to Huna, as well as the simple and original forms of Yoga, some increase of breathing depth will stimulate the accumulation of mana or prana in the body and make memorizing much easier. Making thought-forms takes much mana, and when one is low on mana, tired or sleepy, it is very difficult to study – to concentrate on things and make memories of them so that they can be recalled later. Do me a favor? Write down two numbers of about seven figures each. Time yourself and allow the same number of seconds for each in trying to memorize them. For the first, do not accumulate mana. Before starting to work on the second, take several long deep breaths with the “will” to accumulate a surcharge of mana, then see which figure you memorize better. Or try the same thing on two verses of a poem. Next day see whether you remember the one learned with the mana surcharge better than you do the other. Let me know. If you wish to know whether you are more of the visual type in your approach to memorizing than of the auditory type, try yourself with or without the mana surcharge at memorizing a verse or passage of writing first by reading it silently, trying not to let your lips and throat work silently as you read. Then try having someone read the material aloud to you while you memorize it. The time comparison will be harder here, but the ease with which you memorize one way and not the other will help you to see which approach is more natural to you. Again, naturally, a combined reading while looking at the printed words, and a voicing of them aloud, will include both approaches and make for faster memorizing.

 

If your child is auditory rather than visual, he will learn to spell by rote much faster than by silent reading over of his spelling lesson. It is difficult for young minds to concentrate or hold the focused attention for the comparatively long time it takes to try to go through a long word and make a thought-form image of it that will be strong and enduring as a memory. By breaking the long words up into syllables, spelling and pronouncing each syllable in turn, the Aunihipili is rested between each unit for a moment in changing from unit to unit and the attention holds instead of letting go. Rhythm also helps, and a lesson in spelling which is syl-lab-i-fied (like that) and “sung” was what made our grandparents such fine spellers. In practicing concentration you will find (I didn’t intend to tell you this, but to let you find it out for yourself and triumphantly tell me.) that the Aunihipili-Auhane team works with a mental rhythm something like the swinging of a pendulum on a grandfather’s clock. Or, you may say that it is like the shifting from side to side of the eyes to balance the task when one is looking intently as some small object or point. Try it and you will feel the tiny sensation behind your eyes every few seconds as the eyes shift the load back and forth between them to rest. The same slight sensation of letting go and grabbing again before the mental image or memory sensation escapes the concentrative center will be noticed. When one learns this little trick of allowing the Aunihipili to let go for a fleeting instant and then grip the idea hard again, the length of the concentrative time will steadily increase. Try it.

What is all this about? It all is part of our new research project.  We have been shifting our HRA gears upward and will get going soon in high. It is not enough to speculate about Huna and related modern theories. Speculation butters no bread, but practical use butters a loaf at a time. This year we will tear into the matter of learning to use auto-conditioning-Huna-Yoga methods to bring the Aunihipili around to obeying Auhane orders.

 

More than that, we will not stop where the university men, as those at Duke University, are now stopping. They bring the students quickly and easily to use auto-suggestion to control the Aunihipili, but do not dream of the thing we know in Huna – that the Aunihipili, once taught to respond to auto-suggestive orders, can play its part in making the Huna-type prayer to the Aumakua which produces miracles not only NOW but in such a future as we plan and build toward. The civilized world is awakening to the great value of auto-conditioning and a loud shout is being raised as university students swing into line to take advantage (even if blindly and to a limited extent because of the lack of the all-inclusive Huna theories) of the new techniques. Kahuna initiates gave us the simple and original Yoga methods, and in these we find a rich treasure of information as we get set to find our places as HRAs and begin to march at the head of this new parade. Let’s get going!

 

WE ARE NOT QUITE READY TO GO INTO SIMPLE YOGA, but keep this in mind and we will come back to it later. The breathing exercises of Huna and of simple Yoga serve two purposes. First one breathes more heavily to get more oxygen to burn more blood sugar to make more mana. (It is very doubtful that prana or mana can be extracted from the air. What we take out of the air is not the force of mana, but one of the chemical ingredients long symbolized as “fire” in the mystery teachings, used in the manufacture of mana.) THE SECOND purpose served in using breathing exercises of any kind is psychological. The Aunihipili can and does handle the breathing with almost no direction from the Auhane except when the breath is held for some reason known to the Auhane, as in diving. Breathing is valuable as a meeting ground for the two selves, and when we take charge and begin to set the pace for the breathing, we may be said to be taking the Aunihipili by the scruff of the neck and causing it to learn to react on its own to our orders. It is the first step in which a thought-form structure is presented to the Aunihipili and it is commanded to respond to it as if it were MORE than just an imagining of no actual reality. This is hard to explain. Perhaps I can get my idea over to you by pointing to hypnosis as the example of the same control when developed to the fuller extent. In hypnosis, for instance, an expert hypnotist may have trained his Aunihipili to react to thought-form embodied pictured commands without hesitation or question. The hypnotist “suggests” to his Aunihipili that it put the body into a deep trance resembling death, breathing stopped, and the bodily processes almost ended. Now note this fact. The hypnotist CANNOT throw his body into the trance condition himself, no matter how hard he “wills” it. He is compelled to give the order as a form of suggestion and then WAIT until his Aunihipili accepts the suggestion and reacts to it. It is not a condition which the Auhane can bring about any more than it can force by its own exertion a change from an emotional mood of discouragement to one of happy expectancy. (A thing, by the way, that is being done constantly and easily by Duke University students according to Dr. Hart.)

 

CAN YOU IMAGINE THE COLOR RED and make the Aunihipili stir the visual centers to allow you to see real red instead of remembering it in a colorless sort of way? If you can, you are already using auto-suggestion effectively. If you can’t, don’t be impatient, for it won’t be long, if you will make yourself take part in these experimental steps, until you can suggest any color or sound you may select, and the faithful Aunihipili, having learned what it is to do to help, will reproduce it as if the cause of the sensation were outside instead of inside the man. What all of us need to do is to teach our na Aunihipili to react to a properly made and empowered cluster of thought-forms which we give it. The process is on the same line as the taking over conscious control of breathing. In this case, one takes over, consciously, the actions which go on constantly in that part of the mind which is shared by the two selves.

 

ALWAYS KEEP IN MIND THE FACT that our goal in experiment and in practice is not just auto-conditioning as partly known by modern Psychological Science. We are blazing pioneer trails to the stars. We are going to open up a Royal Road and a short cut to miracles performed through contact and cooperation with the Aumakua. We are not stopping with the cooperation of Aunihipili and Auhane. We will go a step further and put all three selves into tune.

 

BREATH CONTROL, CONCENTRATION TEST, AND HEALING are mentioned in a letter of reporting from H.F. in Chicago. Here are parts of the good letter: “As to breathing (and I could be wrong), my opinion is that contact with the Aumakua is a mental action, and that posturing has nothing to do with it except, perhaps, to help the individual ‘get into the mood.’ I concede that the rhythm of rhythmic breathing has a part to play in the above, but what matters is the breathing itself and the directing of it. Before my illness and before prayer, I’d practice breathing to the count of 7 in and 7 out – soon feeling the up-going mana. At the conclusion of the prayers the down shower of mana always occurred. But since then I feel both movements rarely, although I feel that I have made the contact. Curiously, since then, I have had several ‘voluntary’ showers – just happening.

 

“A minor miracle: Since my illness I was pronounced mildly diabetic. I was given a special diet. If I strayed from it slightly, I remained normal, but not when I went back to my former diet. Day before yesterday, depending on the idea that I was not subject to these limitations, I went off the diet – and my analysis has been normal for 48 hours. The doctor says this is ‘significant,’ but to me it is final. In the middle of my experiment I had felt strong down-showers of mana. I know I am in the clear, and I call this a minor miracle, Max.

 

“ON CONCENTRATION:  With eyes closed and concentrating on the figure ‘1,’ I held it for 15 seconds, then for 30. I tried the letter ‘A’ and held it 30 and then 60 seconds. Other tests held 30, 45 or 60 seconds, using longer numbers up to 1,000,000. Then I tried concentrating on a live snake, because I detest snakes. I had no trouble watching him move for a full 60 seconds, two times, after which he seemed simply to evaporate… Concentration is the essence of my daily work, but I could not account for the exact 15, 45 or 60 second time periods, never varying by a fraction from my wrist watch, until I recalled that, years ago, I had done much underwater swimming, often counting the seconds of time when staying under, and finding that my count matched exactly the watch being held on me on shore. I assume that my George was measuring the periods of concentration in the same way and stopping after accustomed numbers of seconds as in the swimming.”

 

COMMENT BY MFL: This is excellent work and reporting. It is of much interest to see what former training caused the Aunihipili to do about the 15, 45 and 60 second time stretches. Watching the snake moving should make it possible to hold its image longer than if it had not moved – movement making the chain of thought which is so much easier to hold fast to with the Aunihipili grasped firmly by the “will” of the Auhane. But if George dislikes a thing, he may suddenly decide not to play. Best thing is to concentrate on something the Aunihipili likes.

 

A REPORT ON THE USE OF YOGA BREATHING has been sent in response to my call in the last Bulletin, by one of the California HRAs. I quote: “I have been following a series of Yoga exercises fairly regularly for the past two years. My main source of information has been the book, Yoga and Health. I forget the author. I entered into yoga strictly for any physical benefits that might be realized. The religious or metaphysical, I never could quite buy, although now I can recognize certain truths that probably originated in Huna.  The exercises cover a 4-month course sectioned off into weeks with ten exercises a day lasting through the week. For the most part they are comprised of controlled breathing and muscle tension. One exercise is devoted to meditation – I got very poor results here – and one to Sarvasana or self-hypnotic relaxation of the muscles. This last proved terrific for insomnia and gathering surplus energy.  Here are the results I have noted to date. Physical strength, endurance, resistance to illness greatly increased, strong development of concentration, gradual displacement of self-control from emotional to mental, which is a wonderful aid to the use of Huna, I think, and more intensity of purpose in most matters. My will power developed and finally the ability to reach a more pliant mental state whereby a logical and reasonable metaphysics can take hold easier in regard. To educating the Aunihipili I have concluded that meditation can be dangerous. In concentrating the full mental powers on one point, or idea, there is a strong chance of self-induced hallucination brought about unconsciously by a form of self-hypnotizing. This might be an explanation of how the ascetics in India get the idea that they are off into some blissful nirvana.”

 

COMMENT BY MFL: This and a few other letters telling of person-experience with Yoga practices, give us a good glimpse of what lies ahead for all of us when we have pooled our information and have worked out a simple system for use which will have the Huna elements properly added. Note that all hinges on taking slow and easy steps to teach the Aunihipili to obey orders fully and promptly. The basic problem is how best to do the training. Learning to concentrate is the first step, and we can all begin NOW on that angle. It amounts to learning how to grip the Aunihipili with the “will” of the Auhane and hold it to a given point of attention instead of allowing it to race off to bug hunting. The comment on the danger of getting tangled in self-hypnotic toils in meditation are very real, and it may be added that there is also a grave danger to the naturally sensitive (psychically) that relaxation, which is often mistaken for meditation, simply idles the mind of the two selves and invites prowling spirits to try to push into the aka body and take over, presenting ideas and giving hypnotic commands. A “house swept and garnished” and left empty invites the arrival of such spirits. Best be very careful to keep the Aunihipili busily engaged following out a chain of ideas and adding to it – the true meditation according to our present idea of things, and a way to gather up items from our past studies and assemble all we know that bears on any subject being considered.

 

SLEEP LEARNING AND THERAPY

 

Sleep learning and therapy has been a controversial matter in the HRA for some years. My own tries at using the mechanics were made under the heading of “Sleep Suggestion,” and after four months I could see no slightest result. I did not try “sleep learning” in which field good results were had by others quite apart from any idea of suggestion. Recently I asked H.R.A. Eric Askew, of 161 So. Fairfax Ave., Los Angeles 36, Calif., to let me have a short report on his testing, together with a group of friends, and on his conclusions after the passage of two years. I will give parts of his good report. He will discuss these things with you if you are interested, but ONLY if you send your message on a tape which he can use in turn to send you a reply. He will throw all letters into the wastebasket with gusto. Be forewarned to talk, not write. Here are parts of the report.

 

“The use of records or tapes, to be played while one sleeps, is divided into ‘sleep learning’ and ‘sleep therapy.’ The theory is that a ‘conditioned reflex’ is built up. Sleep learning teaches one facts, formulas, poetry, statistics or languages. This part may be of little use to the HRAs. But what is called ‘sleep therapy’ can be used in conjunction with Huna-type prayers. It may become a part of work aimed at healing or causing changes in conditions. By using wording similar to that of a prayer and making a tape which is then played over and over while one sleeps, one can condition George or the Aunihipili to accept our prayers and pass them on more readily. Suppose, for instance, you have changed your beliefs about some subject, but because of earlier years of training in the opposite direction, George is unwilling to accept the new line of thought. Unless one has a complex, or unless George cannot understand your message fully, one can change him and cause him to believe what your Auhane is now believing …

 

“For several years I had trouble with tension in the solar plexus. Prayers would relieve it for a few hours, but it would return and was most painful. However, after a few weeks with a tape recording, it was completely eliminated. Some things can be accomplished in a few nights, others take months, and sometimes you get no results. One of our group had a delayed action that appeared two years after he had stopped using the tape recording. A lady member in Long Beach has had remarkable results with children, in from one to three weeks. We can assume that their na Aunihipili are not full of set patterns and complexes which have to be broken down, as in the case of adults.

 

“THE EQUIPMENT needed is: a tape recorder, an under-the-pillow speaker, and an electric clock that can turn the recorder off and on, such as the inexpensive “Time-all.” Any tape can be used. “THERE ARE SEVERAL PLAYING TECHNIQUES. The ones we think are best are:

 

Play the tape either one hour after going to sleep, or one hour before the usual awakening time, or a combination of both, although the double playing cannot be done with the less expensive time control clocks.

One of the best ways is to start the tape as you go to bed, and to fall asleep listening to it.

If you have no timer clock, a playing session while you lie on a bed relaxed, getting into a state between waking and sleeping, gets results. In fact, we feel that this may be the best way to impress George because, while lying there listening to the tape, one pictures what the tape is describing and this has a slight hypnoidal effect. Good Huna, this method, as one personally applies auto-suggestion.

 

“MAKING THE TAPE RECORDING FOR USE demands that, like making a Huna prayer, the wording be well thought out in advance. It should be short and to the point, and it should stress that the desired change to the new condition is taking place NOW. It is advantageous to make a preamble on your tape to help get George into the right receptive mood before giving him the important part. Tapes running for about a half hour seem to be best.

 

“I HAVE FOUND that the third method mentioned above helps me to get greater surcharges of mana. In the relaxed or hypnoidal state, I listen to about three minutes of a special tape describing the getting of a tremendous surcharge. Lying there listening to the words allows me to concentrate more effectively on getting the mana. One should not use this tape while asleep as a surcharge tape might attract dangerous ‘eating companion’ spirits…  A tape telling George he will take all prayers via the aka cord to the Aumakua, and that nothing can stop him, might help those who have trouble in this direction. If there is a blocking complex, perhaps sufficient mana would break it up and get one through.”

 

COMMENT BY MFL: This is the third good report I have ever had on benefits gained through this method, but many negative reports have come in. I am much interested in HRA Askew’s finding that if one plays the tape while relaxed and listening – making a corresponding mental picture – the results are good. Much failure, to my way of thinking, may be laid to lack of any slightest power of live suggestion in machine-spoken words, and in the fact that the machine often clicks and makes noises which in themselves prevent the sleeper from remaining asleep. The sleep learning is a repetition, and as the Aunihipili remembers, even if dimly, what is heard when half awake at night, the learning process becomes one of memorization, not of using suggestion. I would like to hear from others, especially from someone using a loop tape that repeats.

 

SPEAKING OF TAPE RECORDINGS, the six one-hour tapes made up for the use of the Sunnyvale Group a few years ago are still available in case they are wanted. The transcriptions have never been edited and mimeographed, but may be some day. The tapes are:

On the need for knowing and using Huna and reverse side of tape, all about the Biometer and its uses.

Half the tape about the Biometer, and half discusses the different angles on the Aunihipili.

The use of the wonderful tool of the imagination in putting Huna to use, and (reverse side) Mana and its gathering, uses and importance.

(with 5)

Both these tapes [4&5] are given over to a study of Comparative Religions in the light of the many new angles derived from Huna.

Both sides given over to a general analysis of the true or “white” magic and how Huna tells us how to put it to use.

 

I have arranged with the HUNA RESEARCH PUBLICATIONS to sell the tapes and back Bulletins in bound form at a set price and to collect the sales tax in California, of 4%, and turn it in. As the tapes were made on long-play stock, they will not all go on a 5″ reel of ordinary tape. Best to send me the money and let me buy the right tape, make up the reels and send them to you. Price per reel, as numbered above, $6.00 plus tax, postage included in the price. Two lectures will go on one 7″ reel of long-play tape, and may be had for $11 plus tax, post free. All six lectures for $32, plus tax, post free.

 

THE KIT TO BE USED TO MAKE UP A BIOMETER contains instructions and introductory sheets taken from the earlier Bulletins. All one needs is to assemble tape measure strips to get a Biometric degree measuring tape, then place tape and tinfoil “lozenger” on a board or table, get out your pet pendulum and begin to practice. Order your kit from HUNA RESEARCH PUBLICATIONS ALSO (P.O. Box 875, Vista Calif.). Price post paid, $1.10 but add 4¢ sales tax if you live in California. Why don’t you get a kit and take a hand in the HRA search for a method of learning via the Biometer to spot the natural talents of old or young or even reading the degree number of na Aumakua? One Utah HRA is doing fine work on these lines and using the “yes” or “no” method with the pendulum to pry into the past incarnations of individuals. He tells me his efforts reveal that MFL was a kahuna in his last incarnation, and stepped up to the Aumakua level, his Aunihipili to the level of the Auhane, and a new Aunihipili taken on which had been the self of an eagle. His young son is his grandfather back again, but with his grandmother stepped up to be the Aumakua. Aumakua degree reading average around 850. Most interesting.

MFL


HUNA BULLETIN 121

Concentration & Auto-Suggestion

April 1, 1957

 

 

AGAIN THE BULLETIN IS OUT EARLIER, thanks to funds accumulating faster in Cigbo’s box. His thanks and my own for helping along. We are not trying to divide your gifts into four pieces to provide for a full year of Bulletins, but are chancing sufficient income to keep the Bulletins coming the whole year through.

 

THE FIRST OF THE TAPE LECTURES has been transcribed and edited, thanks to the generous gift of time and effort on the part of a good HRA in Texas. The stencils have been cut and the half-hour lecture, running ten pages like this one, will be put through the mimeograph by HUNA RESEARCH PUBLICATIONS as a part of its publishing ventures. The price of this lecture is $1 post paid (add 40 sales tax if you live in California, please), but the mimeographing will not be started until we see whether or not there are any orders sent in. The announcement that the lecture series on tapes might be had, resulted in but one order, so there is no need to use up paper if the first lecture is not desired. This lecture was taped for the Sunnyvale, Calif. group in the first place, but is of general interest to any and all who lean toward Huna or who may wish a general introductory lecture to lend around for the sake of spreading the good news of the rediscovery of Huna. For real missionary work for Huna, the lecture can be supplied at a very special rate in lots of a dozen or more. You can send your order to me if you wish. (The lectures on tapes are still available.)

 

ABOUT 25 HRAs SENT IN FOR THE BIOMETER KIT and several have reported good results already in getting readings from inked signatures or live thumb tips. No end of fun, and an art which will be of great value down the years, once properly learned. What is needed next is practice and the chance to compare readings so that all can get together on them or know that something is wrong in the readings which do not approach the general average of the group. So, I propose that we form within the HRA, a Biometer Club, members of which will all start as Grade Two applicants and win their standing as Grade One members only when they prove that they can make four out of five reliable readings. All who wish to join up must have a kit and have made at least a few readings (the correctness of which will not be questioned at this point). The Club will have a “Cigbo” or cigar box in which donations will be kept until used, and it is suggested that a dollar sent in with an application will be about right to pay a Vista stenographer to copy the names of all members on stencils (with the address of course) and then mail a copy of the list to each member. I will act as temporary chairman until we can organize and elect officers. We will find some way to get round robin letters started containing signatures to be read for practice. Members can write back and forth and exchange readings and experiences. (But please go easy on me, for I am already hardly able to read and answer the HRA and inquirers’ mail.)

 

To check with all kit owners to see whether we get the same readings has become about impossible already and so the Club is badly needed. All members who make Grade One will perhaps be allowed to have carved on their tomb stones, “Bio Club: Grade One.” Those who can’t make it will have to be satisfied with “Bio Club: Charter Member.” If you plan to get a kit and learn to use it later, apply now for membership and start getting into the swing of things. Be warned that in giving out your name and address in the list you will assume the risk of getting contact with some black sheep who may have gotten into the HRA in white garb. A very black one got in once and caused considerable trouble. Fortunately, the Biometer will pretty well tell us from the start whether a proposed member is black instead of white. (That is one of the values of the Biometer – one of the many.) If you wish me to acknowledge your application, send in a stamped and self-addressed envelop.  And remember, if you talk to outsiders about the Biometer and what you are doing with it, to say that you are trying to measure the progress of the SOUL.  It may be against the law to try to measure the mind. Also remember that you are not trying to diagnose anything other than the state of the SOUL. This is important – VERY.  Even if you qualify as a psychologist, psychiatrist or M.D., you still had better follow these instructions lest you be read out of your order for playing with something not yet in the book.

 

THE SEARCH FOR BASIC HUNA IN YOGA has moved one step ahead, I am happy to report. A certain Sanskrit-English dictionary has been needed to progress this very promising study so that original Yoga writings in Sanskrit may be checked for words with multiple meanings which have carried coded Huna in a fashion similar to the coded material in the Bible. Word has been received from England that such a dictionary has been located and is being rebound to make it right to send across. Cheers!

 

THANKS TO HRA ERNEST BATEMAN of Seattle. A file of the “Journal of  the Polynesian Historical Society” has been located at last in the library of the University of Washington and photostatic copies have been made and sent on to me reproducing pages dealing with the “Indus Seals.” These are small pieces of what appears to be hardened clay, and on each has been carved or wet-impressed a series of pictographs. The seals have been found in numbers in the ruins of ancient cities in the Indus region of India. They may date back to the bronze or even stone age. The important thing is that they resemble in the script the graven records done on wood in Easter Island. To a lesser extent, the script of early Egypt stands comparison. As the more intelligent residents of Easter Island were sent to the coast of South America as slaves, the ability to read the Easter Island script was lost.

 

I am now taking my few free moments to study and compare the scripts – not that I expect to learn the messages of the seals or Easter Island paddle boards, but in the hope of recognizing some of the symbols which may carry Huna meanings, as do many from the early Egyptian. The Middle-Indus Seals may, in time, show us the route used in part for the spread of people closely related in culture, and as the Easter Islanders were Polynesians, this might give a clue to the spread of Huna as well.

 

REPORTS ON THE TESTS OF CONCENTRATION ABILITY

 

As requested in the last Bulletin, [these reports] have been coming in surprisingly well. Nearly 2% of the HRAs responded. As was expected, many surprising things were noted by those who made the attempt to see how long they could hold a mental impression in/at their center of attention before it slipped from their mental grasp. Images of sight, taste, touch, sound and the like were tried as instructed, and the reports show that some hold one kind of image well, but not others. The unmoving and unchanging mental impression proved, as I predicted, much harder to hold than the ones which were allowed to move or run around in a small circuit which was caused to repeat itself over and over. The use of preliminary breathing or mana accumulating exercises proved that we were right in concluding that this would be very helpful. With a surcharge of vital force in hand, the Auhane can exert its “will” command over the Aunihipili more powerfully and for a longer time. Mental images, which are first made of aka substance or thought-forms, and which are at the same time given a strange something which seems to be a permanent mana charge, are much stronger, more lasting and more easily held or remembered than similar mental images made without first taking on extra mana. The mana charge built into such thought-form structures may be compared to the storage batteries which need only the addition of water to cause them to show a full charge of electricity and be ready for work.  Or we may use the comparison of size, and say that highly charged images are much larger and thus more powerful in holding themselves together and making a continuous impress on the consciousness. The fixation or complex seems to have this large mana charge or static ingredient of mana to a large extent. The image and the static mana charge remain hidden and inactive in the memory storehouse of the Aunihipili, perhaps for months or even years, but when something recalls it, and a “triggering” thought releases its energy or the pattern it contains which is capable of sudden absorption of mana from the body – well, then comes the familiar explosive reaction which overrides reason, intention and even sanity until the force is used up. Later in this Bulletin I wish to explain why I think this trick of building mana into mental images is going to be so important to us as we go into the tests and investigative phases following the preliminary testing of concentration abilities and their variations. First let us have parts of the letters giving test results. I am sorry not to have space for them all in full, for they often contain most interesting comments on other angles of Huna.

 

R. W. E. of California reports “Fitfully, I have experimented with the holding of attention and find you are right about the fact that an object in easy motion can be held in concentration much longer than one at rest. In these early steps, I find I can hold my favorite ring in my mind and examine it carefully, while mentally revolving it, for about ten seconds. Not good, but at least a start.”

 

L. E. B. of Detroit reports, “I can hold a picture about four minutes without losing my interest or having my mind wavering or wandering. Here is how I do it. I have a very small picture in color of my teacher, Dr. Thind. I first take the deep breaths and see the brilliant light coming through my feet right up to my shoulders, then see it coming into my hands, arms and head. I do this several times. Then I take several deep breaths and say to my Inner Self, ‘Store up this mana.’ I next say my Huna prayer, asking my Aumakua to help me. I take the picture then and hold it in my hands and meditate on it. It is a very tiny picture and I cannot see the features too well. But during the time I meditate on it, I can see the wrinkles in Dr. Thind’s face, his eyes and all his features rather plainly. I keep from wavering better by seeing him smile and his eyes wrinkle up. Storing up mana is very important. I have tried both ways, with and without, and find the way with the mana accumulation far the better. One also needs the help and blessing of the Aumakua.” (Note that here a moving and not a static mental image of the visual sort was used. MFL)

 

R. G. of Malibu reports, “When I ask my Aunihipili to show me any color, I get it, and the longer I hold it, the brighter it gets. I find that I can hold anything I wish from 20 to 45 seconds, but the things I like I can hold longest. I have trouble holding mental impressions of smell and taste, and am trying to find out why. I can memorize the figures better when I first accumulate a surcharge of mana. I know you are right. I studied Yoga about fifteen years ago, and have all the breathing exercises. I am told that out of about 500,000 persons, only one has dreams in color with sound, smell, taste and the like. I have had these dreams all my life, as real as if I were awake and with the colors even more beautiful.”

 

C. E. S. of Seattle reports, “One-half minute is the best I could do in holding a mental picture form. When I formed a picture of something in which I was extremely interested, or liked, I found it was very easy to hold it up to a full minute. I also found that something repulsive to me, such as a snake, could be held for a long time without effort. I can hold a color like ‘king blue’ or a greenish blue the longest of any colors, but red only half as long.”

 

A. L. from Pennsylvania reports, “I have tried the experiment of feeling instead of seeing or hearing, etc. Before seeing red, which I held for 30 seconds, I had to associate the color with something familiar so used a Coca Cola cooler I have in my place of business and see every day. The faint associated smell … came easy and was held sixty seconds. Same time for the stronger full smell. The test for taste also required some visualization. I used a banana and as long as I could see it as a mental picture and could break off a piece and place it in my mouth, I could hold the taste image easily and for as long as fifty seconds. I tried to remember and reproduce the smell of an incense once used when I was a member of a mystic brotherhood, and it came back faintly but brought with it a picture of a temple and its surroundings. I found I could hold a taste for 50 seconds and a feeling of touch for 75 seconds.”

 

R. H. of Edmonton, Canada reports, “I have tested holding an image in mind. Here are the results. Image 1, my son. Maximum hold, 1 minute. Biggest problem: could only hold him in mind as a moving picture. To try to fix his face in one position gave a maximum of 20 seconds. Image 2, my clock radio. Maximum hold, 45 seconds. Again, here was a problem of motion. If I concentrated, saw the large sweep second hand move, I could hold for about 45 seconds. Otherwise about 20 seconds was the maximum. Most difficult problem was to decide the exact time. Not having a stop watch, plus not being absolutely sure when my attention wandered posed a problem.”

 

M.M. of New York state reports, “I try to concentrate on colors, abstract colors, not things. Red fades to brown but I am learning to hold the red better.  I try to get blueness of different shades, and find myself settling on a certain shade or essence of a color. Something inside me keeps saying, ‘blue, blue, blue…’ and the attention fluctuates like the heat of the coals of an open fire, while I keep calling it back. Only if my mind definitely forgets the subject in hand and goes off on to a different subject definitely, do I call it quits. I say that I will do it for one minute, and usually, when I open my eyes, it is exactly one minute. I take sound, all the senses, and end up trying to induce a feeling of it to concentrate on or switch to health or inner joy or some desirable quality of character. Often my George gets bored and tired, and then it is no use. About five minutes is his limit at noon. To manufacture the feeling of joy or robust health and strength (to hold) is almost impossible. But I keep trying. I will report later on my progress with the Biometer.”

 

C. N. of North Hollywood reports, “Eyes on second hand of watch. Center on word, ‘God.’ Inhale and exhale 4 times to the minute. Vague thought pictures crossed back of mind. Held concentration for five minutes. Have since increased the time to ten minutes. Hold basic thought well, but outside noises are heard. Anything deeper would have to be self-hypnosis – which so far has only resulted in my taking a snooze. Holding the mental images of red and black paper carton. 45 seconds. Colors soon fade but the image of the box in correct outline and perspective remain. I open eyes as ‘George’ goes off bug hunting.  Next day tried memorizing numbers, with and without extra mana. Mental block. Never did like numbers. Since the foregoing I have fallen back on daily E.S.P. card reading. It is coming easier all the time. I preface attempts with deep breathing to collect mana i Aumakua pule kala hofikeike. Watch Aunihipili try to catch a few last bugs in a desperate hurry, sulks a few seconds – or minutes – then goes to work. With enough effort get 100% anytime, but generally settle for an easy 50% average to make it come easy and pleasant. Spend a half-hour at it daily.”

 

H. R. of Buffalo reports, “1st test. Held tone 1/2 minute. Played C, D, E, F, on piano, then listened for G. Throat muscles tried to help but I took a deep breath and held it, feeling warm and some inner excitement. 2nd test. Held white polka dot on green background for count of 64. Noticed eyes trying to strain to see although closed. 3rd test. Never could remember Social Security number. Aunihipili has a dislike for the whole idea anyway. Took deep breath several times and held [social security number] several times. Slight movement of the throat muscles. Held concentration on the number for two minutes.”

 

R. H. of Los Altos, California reports, “I want to ask you what I should do about concentrating when I have no visual imagery at all. As an example, I cannot remember what my son looks like, not the physical him at all. I know he is tall and holds his head up, and then I feel a radiance above the line of his shoulders. But in order to remember people I have always had to count up everything they had on. I did that when I was a little girl, and have for a very long time. Before that I used to visualize very clearly, or at least I think I did, but I was terribly frightened by something and never could see anything with my mind’s eye again. Perhaps you could give me a suggestion or two that might help?” (I have suggested that work with sense impression other than the visual might break this barrier which may have been caused by a shock complex.)

 

W.A. of Vallejo, California reports, “I find as always that the use of mana helps. With it I remember seven numbers or anything at all. If one will hold a mental picture with the same concentration and care as one holds a vessel filled to the brim with water, it will help very much. Here are my tests. Visual impression held 40 and 60 seconds. Sound of running brook, 30 and 40 seconds. Single color, blue, 40 and 66 seconds. Smell of fresh cut grass, 30 and 45 seconds. I find that I cannot recall certain favorite smells at all, and wonder why. Food tastes with different foods at different times. Average 20 to 30 seconds. Happy memory of the day I left the hospital with my baby, 45, 50 and 60 seconds. Sadness – as I always try to send these thoughts from me, 20 and 15 seconds. Pure or abstract idea, 60 seconds. I find that the seven notes of the scale stand out in color for me when I try to imagine them: Red, orange, yellow, green, blue, indigo and violet.” (The water vessel idea helps the Aunihipili understand the care needed in holding the mental image during concentration. MFL)

 

F.D. of Durham, N.C. reports running tests with two friends. The three tried the same mental impressions as things to concentrate on, and time checks were run for each. This was a most informative test in terms of the Biometer readings of SOUL levels, the first of the group having a reading of 291, the second of 347, and the third of 392 degrees. Note the odd differences in concentration time reports below. The times begin with the lowest degree reading and go on to that of the highest. Musical tones: 14, 25 and 10 seconds. (Highest Bio, shortest hold.) Visualize letter “A”; 9, 22 and 33 seconds. (Followed trend of the Bio reading levels here.) Feel of soft cushion: 28, 25 and 55 seconds. (Mixed.)  Color: 5, 111 and 92 seconds. (Ran contrary to Bio levels decidedly.) Sad thought: 6 seconds, (shortest listed time on any test). 13 and 30. (Note that the Aunihipili usually rejects sad memories rapidly for most of us.) Glad thought: 25, 26 and 45 seconds.

 

NOTE: The holding ability in concentration seems not to depend on whether one has a high or low SOUL level reading Biometrically speaking. It appears that training and the amount of mana used to control the Aunihipili and to make strong mental images may account for variations. It is possible that a high Bio reading might indicate greater possibility, given equal amounts of training, then taking the higher on to the limit of training.

MFL

 

A LETTER

 

Dear Max: What is all this about concentration test leading to? Isn’t this the same old stuff you and I and the rest of the older “occult” students have had fed to us in Theosophy, New Thought, and Yoga courses down the years and which never got us very far beyond first base? Or have you discovered that na kahuna had a new angle on the deal and some more definite results to promise good boys and girls who will work hard and carry through?

Curiously yours,

HRA L.G.T.

 

(Answer)Dear Len:

I knew you – of all people – would not fail to catch me off base. Yes, just as you suspect, I am trying to cover up for having overlooked up to now what may be one of the most important slants na kahuna could have offered for our individual (sans kahuna help) use. I make no excuses. I just failed to see the importance of the training that every kahuna had to take to enable him or her to concentrate and hold the mind pinned tightly for as long as necessary to a single mental thought-form structure – be it a picture or a duplication of some sensory impression.

 

Yes, you guessed it, as did several other “old China hands” in the HRA where occult students of seasoned standing are a dime a dozen: and include some of the best in the world. I am proposing that we have a close look at CONCENTRATION so that we can move more knowingly into tests of the Huna angle on AUTO-CONDITIONING – a subject which has been used experimentally at Duke University for the past few years by students in the Sociology Department under Dr. Hornell Hart. In my book, SECRET SCIENCE BEHIND MIRACLES, I set forth the Huna slants and additions to the mechanics of auto-suggestion and gave the best modern methods of relaxation to make the Aunihipili ready to accept and react to suggestions which were self-administered. But, for some reason or other, perhaps because I had not used the method to any extent myself at the time, I forgot to take it up again when the HRA was formed and we started testing out things.

 

I do not need to remind you that the whole matter of this Aunihipili reaction to self-suggestion is about the most senseless and zany thing George does or allows to be done to him. The whole business of his foolish reaction to hypnotic or auto-suggestion is something that strikes most of us as being utterly preposterous. I once advised a friend to try auto-suggestion on his stuttering. I told him to get comfortably seated, then tighten the muscles in turn from feet to head, relaxing each set after putting strain on them, and ending soon by having all the muscles relaxed, then the mind. That done, he was to repeat to himself quietly the suggestion (thrice over) that under all circumstances when he spoke, his words and sentences would flow freely, clearly and smoothly from him. He was to wait a minute or so for the suggestion to sink in, then get on with whatever he was doing. I assured him that this method was known to get excellent results. A few days later I met him and asked if he had tried the method. “No,” he admitted. “I-I-I d-d-did try to try, but I felt so completely the silly ass, talking t-t-to myself such Cosh, that I stopped and said n-n-nuts to it!”

 

I imagine that almost everyone finds it completely silly when first tried, but it is no sillier than to toss a good meal into George’s interior and then go off about the business of the moment, never pausing to wonder whether George will accept the meal in good form and start absorbing the nourishment and making good use of it.

 

Auto-suggestion is much like that, once we get over the feeling that it is a silly and useless thing which is “just not being done.” You of the Auhane level have to find the food and eat it. The same applies to getting a set of mental images ready to embody the thing we want the Aunihipili to do. You can’t feed George a meal until you quiet him down and get him to the table in a mood to eat. You have to be the first to believe that the food you have provided is GOOD. If you believe it to be dangerous, George will also believe it and he will lose his appetite fast.

 

The concentration tests were aimed at seeing how we of the HRA averaged up in our ability to make a good mental picture of ourselves doing something in a certain selected way. The new books on auto-conditioning do not say that some can and some can’t make and present a mental image properly to the subconscious.  That’s where Huna comes in. We have learned that a mental picture or impression is really a memory structure being built. The more mana used in the building, and the longer the concentration plus mana is used in the task, the better the chances that the Aunihipili will accept the suggestion when it is given to it and REACT to it just as it reacts to the meal and begins unquestioningly to digest and absorb it.

 

By our tests we have learned that some of us can make a fine mental image of a color and hold it for up to a minute. Others can’t make the image of a color or remember the color when tied to a familiar object. Some cannot hold the image unless it is in motion. Some are visual, some auditory and some report inability to make a mental image of any sort, and therefore they fail to be able to concentrate – but even these are able to remember who they are and where they are going, so concentration and memory are there and hard at work if they can just get them to the surface where, by practice, they can handle and shape and rework them.

 

It all amounts to this: each of us is apt to be enough different in habits of mind, in ways of thinking and the like to demand a personal way of applying auto-suggestion. What is more, we must recognize a danger here for the ones who may be none too firmly seated in their mental saddle. The psychotic and poorly balanced should let auto-suggestion and hypnosis and Spiritualistic practices strictly alone. Any authority on suggestion will tell one that. But most of us, fortunately, are ploddingly normal in these respects and can safely go about learning what is rapidly proving to be a very fine tool and one almost ridiculously easy to use.

 

What is really and genuinely silly is the fact that most of us think we are about perfect just as we are, and it surprises us painfully if we begin to examine ourselves and find that we have no end of things which we could be doing better – or stop doing.

 

One of the obstacles to the wide use of auto-suggestion (with all its benefits) has been the nearly universal fear or distrust of hypnosis and/or hypnotists. The discarded theory of DOMINATION BY WILL POWER (on the part of the hypnotist) has made people reluctant to take the chance of being DOMINATED. No real theory of hypnosis has ever been offered outside of Huna, but most people know nothing of such matters. They simply don’t understand suggestion and so prefer determinedly to avoid having it used on them at all costs.

 

Auto-suggestion overcomes this difficulty. We decide what we will suggest to our na Aunihipili and we do the suggesting ourselves. More than that, we do not have to go to sleep to get George to accept the meal of suggestions and go ahead happily to digest and assimilate it while we take it easy.

One thing we all need to remember before we start giving ourselves suggestion. This is that if we start trying to relax and give George suggestions before we have had some real practice with the making of the mental images of the suggestions, we may pass the Aunihipili a batch of half-baked suggestions which will give him the mental colic and cause him thereafter to resist all efforts to get him relaxed and suggestion-fed.

 

I am putting this letter in the Bulletin so all can see what I have in my mind and then act as they see fit in making personal tests. I’d go along with Dr. Hart in his new book, AUTO-CONDITIONING, when he instructs beginners to practice for a week at odd times for periods of several minutes at a time in order to learn to make a mental picture of yourself doing what you want yourself to do under different conditions or in different situations where you feel you could do better than you now do. Practice describing yourself as you see yourself doing something the right way – or stopping the doing of something. Use the affirmative in the description. Cut out the negative.  Say, “I do not smoke,” never “I’m stopping smoking.” Be positive and proclaim the deed accomplished, and do not let your Auhane dwell on the fact that you have the slightest doubt that the Aunihipili can and will accomplish what you suggest. It will go to work in its strange, zany way to make what you suggest to it come true if you will let it alone and not try to help digest what you feed it.  The suggestion should be boiled down shorter and shorter, so that eventually it will consist of from one to five words which mainly serve to make one remember the mental picture of the desired condition, the strong and mana-filled and clear picture of yourself being or acting as you wish to be or act. Make the picture with care for a week, several times a day. Learn to describe or call it to mind with a few selected words. Then, when you have done this well, try relaxing and then speak the words three times over slowly and positively to your Aunihipili. Pause, then do something else. Don’t push on the ax after you have swung and driven it into the log. Let go the ax handle and move away. You can come back to the ax next day or even next morning.

My aloha,

Max

 

NOW A MESSAGE TO THE HRAs

 

Try out auto-suggestion if you will, or sit on the sidelines and cheer on the rest of us. I assure you that using auto-suggestion to overcome indolence or insomnia – overcome pain or depressed moods – or to make oneself over in any ordinary way IS JUST THE BEGINNING of what we are going to try to accomplish with the Huna knowledge to back us.

 

Let’s all throw in together to the extent of our ability, time and strength to learn to use auto-suggestion in the simple and elementary way which is proving so satisfactory now in University circles. This we must do first in order to learn the ropes and make ourselves ready for the next and greatly important step.

 

This step is that of using the Huna angles to learn to control and guide the Aunihipili in such a way that it will come to do its very necessary part in making the Huna prayer to the Aumakua which can call down such instant healing as na kahuna have demonstrated and as we see now and then at shrines or in the answers to the prayers of a few good and simple people.

 

It is not enough to have arrived at the point at which we live in the happy belief and certitude that the Aumakua pair of Utterly Trustworthy Parental Spirits are always with us and are always standing by to guide and help us. The time has come, or so it seems to me, when this new tool of auto-suggestion has strangely been called to our attention and when our next step is to learn, if belatedly, to use it to accomplish the task of gaining fuller and more complete cooperation with the Aunihipili. It is not going to be too easy, but the reward, if we succeed as I believe we will, is almost too bright to contemplate. If full cooperation of the Aunihipili can be gained, the perfect Huna prayer can be made, and for those who are open to the help of na Aumakua, instant healing will be possible.  For the complexed and for those enslaved by “eating companion” spirits of evil natures, there should be hope of becoming ready to accept and receive help and healing.

 

If we can take this final step in our work together, and can begin to demonstrate instant healing, we will have done a Service to the world of incalculable importance. If we can demonstrate the full workability of Huna, we can furnish a basis on which all the religions of the world can meet. No telling what wonderful changes in the social structure might be brought about. The great pendulum of materialism might be caught on its backward swing and the things of the Spirits of Light be at last given their proper place in the lives of men. It is a great gamble which is endlessly worth the taking. We will risk so little in terms of time and effort and stand the chance of winning all that is worth winning in terms of time and human progress and the life we will live on the other side. A great kahuna once said, “Seek ye first the kingdom of God, and all these things shall be added unto you.”

 

The “kingdom” in the sacred language of Huna is aupuni, which carries the inner meaning of “a place or state in which there is peace and no disturbance.” This is the realm of the Aumakua. If we can so guide the Aunihipili that it will learn with certainty to touch that place of complete peace at our command, then indeed, “all these things shall be added” to us. Here is the full of all the salvation which we can hope to gain. Try?


HUNA BULLETIN 122

End of an Age & Many Wonderful Things

June 1, 1957

 

 

THE NEW BIO CLUB got off to a flying start in May with 22 charter members exchanging their names and addresses and some already exchanging readings on signatures to see how readings match up. Too early as yet to hear early reports. Some members ordered their Bio Kit from the HUNA RESEARCH PUBLICATIONS (Not me or Cigbo, please) (Price is $1.10 plus sales tax in Calif. Foreign, $1.18 long mail. By air to England: $1.70. To Australia by air: $2.10) and at the same time applied for their membership in the Bio Club, sending a dollar gift for the new Bio Kitty via temporary Secretary-Treasurer Max F. Long. The result has been the inclusion of a few names of those having to be allowed time to set up their tape and plate, then perhaps find something to use as a pendulum. Some can learn the psychometric reading easily, some not at all. The Club will shake down on the trial runs, we hope, and soon produce a small group able to make readings correctly. When this stage is reached, experimental work will begin to push on past the Brunler-Bovis system of readings to see if we can expand on the earlier Bovis methods and learn to test with some degree of accuracy the natural talents of individuals. Some work has already been done in this field by two HRAs, and it appears to be a promising field of further research. However, it may take a reader owning a special talent to recognize it in another. For instance, we may need a musician of talent to check children still too small to indicate musical talent or the lack of it.

 

Honorary Membership in the Bio Club is open to those of you who may be interested in the releases which may be sent out to the Bio Club members now and then. This class of membership is for those who do not wish to learn to use the Biometric measurement methods or to exchange readings. Gifts to the Bio Kitty should be enough to pay a share of stamps and release mimeographing costs.

 

PLEASE DO NOT ASK FOR A BIO READING unless you are a member of the Bio Club and are ready to swap readings. Members have fish of their own to get fried, and it may take some time.

 

THE BEST LITTLE TEXT for those who are interested in learning to use the pendulum as a step toward learning later to use the Biometric system or to dowse for water or lost articles, etc, etc, is the booklet ELEMENTARY RADIESTHESIA by Lt. Col F.A. Arohdale. The price is 90¢ post paid. Or send a dollar bill and ask to have a sample of the magazine, PENDULUM (the price per issue of which is 40¢ , and which you may or may not get for a dime.) Do NOT send to me for it. Send directly to the publisher, Markam House Press, Ltd., 31 King’s Road, London, S.W.3, England. (Or subscribe to PENDULUM magazine. It is $3.80 a year for us here in U.S. America. Comes out each month and carries news and articles of interest to pendulum users and dowsers.)

 

END OF AN AGE? Many letters and “releases” come to my desk these hectic days while the atmosphere fills slowly with deadly radiation byproducts and while our scientists and rulers disagree as to how much more radiation we can stand before life on the earth will either be wiped out or such damage done to genes that there will be wholesale transmutations on all levels from germ life up to that of man – and monstrosities appearing on every side, perhaps some germ monstrosity which will finish the job of ending the present Age in so far as human beings are concerned.

 

SPIRIT GUIDES of several mediums have predicted that we must manage to stop bomb tests within a year or find that it is too late.

 

UNDER HYPNOSIS certain people have possibly been caused to travel into the future and to report what they find. A series of progressions following the different possible paths opened by the “Fan Shaped Destiny” suggest the following short drama.

 

AGE ENDS  (Path Three)

 

A hypnotist has been progressing a female subject, Ani, along one of the Fan Shaped Paths of Destiny after another. She has followed two of them to a climax of an indefinite nature. Tonight, in the dimly lighted living quarters of the woman’s home, and with her husband and old mother watching and listening anxiously, she lies in trance on a couch, progressed slightly into the future, and already describing what she sees.

 

Ani: I am in a strange country. It is a wilderness of grass and bogs and there is ice under the soil. I think it may be some place in Siberia. There is a row of log houses and two large buildings, made of cement with very thick walls and roofs. There are instruments and tanks and things in a long line to the north and east. White smoke rises from the center of the line and blows away from where we stand.

 

Hypnotist: You say “we.” Who is with you Ani?

 

(Three men are described. One appears to be an atomic scientist. He gives the impression that he is mad. The other two appear to be politicians. They are both very drunk. Ani tells what they seem to be discussing. They speak a foreign language and she has to depend in part on reading their minds to learn what they say.)

 

Ani: The scientist seems to be telling the others that they are all ready with a long line of machines to send clouds of something into the air. It seems to be something that carries atomic radiation, and if they let all of it escape into the air it will kill every living thing on the earth as soon as the winds carry it everywhere.

 

Hypnotist: Perhaps strontium? That would do it.

 

Ani: Yes, I think I heard that word. They have been letting a little of it go into the air every day. They are talking about how the politicians warned the rest of the world that if all of the nations did not surrender unconditionally and at once to their nation, they would destroy everything. They are laughing and saying that instruments all over the world are now detecting the radiation being added to the air. They are saying that the panic which is following the leaking out of the news in America is a good thing and that it was just punishment for wicked and greedy capitalists. The scientist looks at his watch and fingers a wheel which he wants to turn so that all the machines will begin to shoot out poison smoke. The politicians tell him to wait. They go into a room where a radio is working. They pour more stuff from a bottle and drink, but not the scientist. They all turn to listen to a message on the radio. It is a broadcast from Washington and is in English. After each sentence it is translated into the foreign language. It is someone saying that the West has thought it all over and it is realized that to surrender unconditionally would mean slavery for most and death for the rest. It is already feared that so much contamination has been released into the air that vast and permanent damage will have been done. They beg that nothing more be done and that things be talked over. They say that if this is not agreed upon at once, the fleets of the atomic bombers of the West will immediately start bombing the cities of those who have made the threats and demanded immediate and unconditional surrender. They say they will give fifteen minutes for the reply, and that by the end of that time their planes will be over some targets and begin to release hydrogen bombs. One politician says to the other that it has not worked as they had expected. The other nations did not surrender. He asks what they had better do now. They talk and decide that they had better wait a few minutes and they drink much more. They are very angry. The scientist smiles eagerly. There is a mad light in his eyes. He accepts a very small drink and toasts, “Here is to humanity – a mass of greedy beasts blinded by their own prejudices, hates and vanities. May they and their like vanish forever and leave the great Universe clean and unsullied to revolve in peace for all of time!” Now they are waiting and watching a clock. One politician pulls his chair close to the table and puts his head on his arms. I think he has fallen asleep. The other politician finishes his glass and pours more from the bottle. It is almost the end of the fifteen minutes. A voice over the radio seems to ask a question. The politician shakes his head angrily and growls something that means, “No.” He pulls the corks of two more bottles and sets them defiantly before him “Now?” asks the scientist. “Now,” says the politician thickly. “Show the stubborn fools.” The scientist laughs wildly and rushes out. He is turning the wheel on the big valve. All along the line of instruments there rises a great cloud. He admires it now; he starts to go back to the room but he falls to the ground. It is all very terrible please let me come back to you!

 

Hypnotist: When I count to five you will be back to present time. One, two, three, four, five! You are back. Wake up!

 

End.

 

ABOUT THE DEATH PRAYER

 

“WHAT PUZZLES ME,” writes a reader of SSBM from New Zealand, “and doesn’t seem to be explained, is the theory that the first law of na kahuna was to do no harm to anyone. How were they able to keep their magic powers when they violated this law and employed the Death Prayer?”

 

MY REPLY: I have answered this question at least a hundred times, first of all in my book which you have just read. There were over fifty kinds of na kahuna, and one of the kinds used the spirits of na Aunihipili who had been separated from their na Auhane in some way at the time of death. They controlled them by what we would call hypnotic power, and sent them to attack living people who had hurt someone and who refused to make amends. The person so attacked had three days to make amends and so escape death. Granted, this was hurting someone. But then, as now, the evil persons who go about hurting others have to be policed up, and the kahuna “anaana” was a cop, even if in later years he may have become a corrupt cop. Na Aumakua had nothing to do at all with the punishing of offenders. The police action was not in any way a “spiritual” activity. The ability to perform any manner of magical miracles was not claimed by na kahuna in question. They were low grade comparatively, although a few seem to have been able to keep full contact with the Aumakua and to perform miracles of healing. These, undoubtedly, remained just and good judges and policemen who fought evil people and protected the weak as part of their job and (as I told in great detail in my book) they were at some pains to cleanse themselves of all responsibility with the kala ritual and to make the person requesting the death prayer form of justice assume all responsibility in making the accusation.

 

Properly handled, it was much better justice than any other nation known to history ever accomplished. We have a tendency to go off the deep end in accepting the modern doctrine that “God is Love” and therefore nothing but love must be expressed no matter how evil a criminal may be. Common sense shows us that every creature has been endowed with love on one hand and a good defense mechanism on the other. If the injunction to “turn the other cheek” was intended to be taken literally and the principle were to be followed in all walks of life, it would demand that we allow all our murderers to roam at large killing as they might wish, never having even a wrist slapped in retaliation.

 

Blessed be HUNA and its common sense and practicality. It divided life into three levels. On the animal level of the Aunihipili where the law of tooth and fang can be seen by all to prevail (we take it by God’s full intention and consent and direction), we keep a fang bared to meet attacks by fangs. On the level of the Auhane we must try to “use our heads” to prevent the crafty and evil members of our society from taking advantage of us. Only on the Aumakua level can we “be spiritual” to our heart’s content and plan no defense against anyone except our own Aunihipili and Auhane who are too often prone to rob or at least refuse to help when it comes to the matter of claiming our birth right – that of full working, daily contact with the Aumakua.

 

If I read Huna right, it teaches us that we evolve upward through various levels or forms of life, the goal being to grow to be na Aumakua, and Higher High Selves (Akua Aumakua) and on up the scale far beyond the power of the human mind to reach even speculatively. But we first learn to be Aunihipili and Auhane.

 

BOOK REVIEW

 

MANY WONDERFUL THINGS, by Robert W. Huffman (the hypnotist) and Irene Specht (the subject), is a report of what came of an attempt to follow the increasingly popular method by which someone in hypnotic trance is told to go back in time to childhood, birth, conception and then into former lives. Or, this regression may be replaced with progression in which the subject is asked to go forward in time and to see and describe such things as may be observed. (In passing, it may be suggested that there is a fanning out of many paths ahead of us as we try to see what Destiny offers. Perhaps the wrong paths have been too often explored to allow much confidence to be placed in what is seen and described as “sure to come.” There is also the recognized tendency of the subject to reflect the conscious or unconscious expectations, hopes or fears of the hypnotist. The trance state sets aside the conscious mind self and allows the Aunihipili to take over – and the Aunihipili loves to read the thoughts of the conscious, of the operator, and give them back in its response. The same danger of having the Aunihipili feed us back our own Auhane ideas is encountered when we try to talk to it via the pendulum.)

 

THE EXCITING PART OF THIS BOOK for Huna students is that the subject did what was done by the girl who changed personalities so completely every four years – under hypnosis she stepped aside and there came through a personality which claimed to be much wiser than the self of the waking person. (See pages 111 to 120 in my book, SSBM, Case 11 as reported by Dr. Leapsley, and in which the “old man” personality appeared, claimed to be in charge of the two personalities using the body of the young woman, and gave the impression of such superior wisdom that it was guessed that it might in some way be the Aumakua speaking. This is the second case to come to my attention of such a personality appearing and conversing through one under hypnotic influence. Let me quote a few lines of what I wrote in SSBM.

 

“Suggestion was next tried in an attempt to drive Miss Second ((the second personality)) out of the body. Then a startling thing happened. The body became as if dead. No response was obtained from either subconscious; then a still more startling thing happened. The lips opened and an entirely unfamiliar personality spoke to them with such wisdom and authority that they were confounded. This new personality spoke with a resounding voice which had in it an evasive but undeniable masculine quality. It was much like the gentle but very firm voice of some old man. The group about the girl’s body listened in amazement. Immediately the doctors realized that they were hearing still another personality addressing them.  To add to their confusion, they realized that this new personality did not think as they thought. It seemed not to be logical, but super logical. It seemed to know definitely and to the smallest detail what had gone on before. Statement followed statement, each giving some definite purpose of living. There had been a conviction of truth and serene power in every word II)

 

In MANY WONDERFUL THINGS (Published by DeVorss & Co, 516 West 9th St., Los Angeles 15, Calif. $4.50 plus Calif. sales tax) we again find a personality reached only through hypnosis. Again, it speaks with serene authority and, once more it seems to think in a way quite its own. Its statements are, it would seem, perfectly valid in terms of its own level of being, that of the Aumakua, but cause those living on the levels of the Auhane and Aunihipili to raise questions.

 

Unlike the “Old Man Self” of the Leapsley case, this one was freely willing to say who and what it may be. Perhaps the hypnotist caused the strange personality to appear with LOVE as its endless theme by his suggestion, which is set down from a tape recording on the first page of the account. He was regressing Mrs. Specht, and he gave the suggestion, “Now, when I say, ‘Love is everywhere,’ it will be the moment (in regressed time for her) after you have died. Love is everywhere.” (Soon she is asked what she can see.)

 

She says that she is surrounded by mist, quiet and light. She can feel God all around her and is enfolded in love, like a warm light. She says it is both beautiful and wonderful. Then she adds that God loves us and forgives us. “Yes (for) anything. He forgives anything! love! God…is…love!” This sets her theme, so to speak, and she does not depart from it at any later time. She preaches love and nothing but love to answer all and any question – to solve any problem met in earthly life.

 

The self explains that after physical death one is released from all burdens and forgiven all sins. One comes into what she calls “a place of rest.” Here she calls herself  “I Am I” and says, “I Am I is the God part of me.” It is this part which is set free in the hypnotic trance from the subconscious and conscious and which speaks with such a show of authority that the listeners have been won over to her way of thinking, have organized a cult to promote the beliefs she dictates, and have made “The Boulder (Colorado) Fellowship Foundation,” saying that it is not a religious group, sect or organization. Whatever the intent may be, the members of the organization have been striving to try to live up to the LOVE standards of the “I Am I” entity in all levels of their lives. As one may gather from the book, most are, or were members of the various Protestant churches, they have had many dogmatic beliefs which have had to be discarded in order to accept the new teaching in its rather overpowering and all-embracing simplicity. (The question of the reality of sin and the punishment of sinners seems to have been very troublesome to many.)

 

For the Huna student, a most interesting problem is raised. One wishes to know whether the I Am I self who speaks is a Aumakua such as na kahuna postulated.  If it is, then we must make changes in our present conclusions, for this I Am I speaks directly to the hypnotist instead of (as we have thought in Huna) via the Aunihipili and usually through hunches. This one speaks English, and it seems to lack the superior or super-reasoning power which Huna assigns to the Aumakua. It seems not to be a male-female Parental Self, but one wholly female.

 

One is forced to wonder how much the hypnotist or the subject knew in advance of Huna, if any, and whether the information held by either is recalled or probed and used in the statements of the I Am I self while the subject is in trance. Huna is strongly suggested by the statement made concerning the fact that there are three Selves. Let me quote questions and answers from pages 96 and 97 in which “Q” represents the question, and “A” the answer given through the entranced Mrs. Specht.

 

Q. First of all, (with you) here in the resting place, will you explain what happens under hypnosis?

 

A. Sometimes hypnosis is just the stilling of the conscious mind; then the subconscious takes over. But sometimes the subconscious mind is also stilled – and then the God part of me… or you… can be heard. Sometimes this is the only way that people will listen. They must be entertained even when God is speaking. (Note: the hint of sarcasm or impatience here. This does not sound quite like the Aumakua we postulate in Huna. It sounds, more sad to say, like a slightly ruffled MFL scolding at lazy HRAs.) We are too concerned with our own affairs to listen and so must take the usual methods. (The blundering along method most use. MFL)

 

Q. Will you tell us where this information comes from, and tell us the manner in which it is delivered to us?

 

A. The conscious mind is stilled. The God part of me, which is my part of God, can then speak, but only so far as I have learned to understand. (Note: This would suggest a state in which the Aumakua is allowed to rise to that position of dominance and guidance in the triune man before it was fully trained or evolved and so, fully in possession of such knowledge as it should have to do a proper job of being a Aumakua. One begins to suspect that this is really the Auhane of Huna speaking but that it has made a temporary contact with the real Aumakua and looks upon it as “God” as well as a part of itself. A little further along in the discussion, it will be seen that the conscious mind self is more or less completely denied as a valid “self” and is chucked into the dust bin after an incarnation rather than carried over with the other two selves after death and on the way to a new incarnation.) It is the God part of me, but I cannot comprehend all of God yet. It is the I Am I, the God part of me. The God part of me is part of God; and so it follows that God is speaking through me, but only so far as I can comprehend. I will understand more and more as I contact the God part of me. (Much more rather pointless repetition continues.)

 

Q. Do you keep your personality forever?

 

A. No… no… We keep individuality (no explanation of the difference in meaning given)… but when we get back to God, (a long way ahead?) we discard personality. But now I am still a personality and an individual combined. I will not discard personality until I get back to God. The subconscious carries personality with it through many lives.

 

Q. Do you carry the conscious mind with you through many lives, too? (Now watch this answer that follows.

 

A. No.

 

Q. Does it perish with each body? (Was this question hypnotically suggestive? Did it command the strange and contradictory answer that follows?)

 

A. Yes… just for earthly use. The subconscious is for earthly use too, but is used over and over again.

 

Q. Now, besides the conscious and subconscious minds, is there a third mind?

 

A. Yes, I told you, the God part of me or you. I Am I – three. But conscious mind and subconscious mind are for earthly use. I Am I is eternal. I Am I is the God part of me. It is eternal, and part of eternal mind… or God. (Continues on this line.)

 

On page 109 we come to a statement from the “I Am I” self: “God did not need to create us, because He is already perfect, but God is love, and part of love is sharing. God created us as a manifestation of His love to share.” This statement seems to presuppose a full knowledge of what God is as the Ultimate, and to know beyond question His nature. As God’s nature and reasons are very much open to question even on the level of the Auhane, such a statement falls rather flat. If God is already at the end of any possible evolutionary cycle, even love and the need to share for love’s sake would certainly have been fully filled in the postulated “perfection.” One is reminded of the Huna belief that all things are in a state of evolutionary growth, and that the Ultimate (which is beyond our mental reach) must therefore be part and parcel of the process of growing from one stage to another from crystal to man and plant to bird. “Perfection” is an idea belonging to a system of thought that in no way matches what we can observe going on all about us in the growing and evolving world. This monism demands the doctrine of maya to explain why there is anything imperfect, ugly, poisonous and bad in man or his surroundings. Admittedly, the idea of all bad being a delusion is easy to mouth, but confronted by very real “bad,” one is then forced to the fantastic denial of his own reality. If this leap into the dark is taken, there remains no reality outside the perfect God, and so all rationality and tangible evidence of reality is turned into an insane man’s dream. The belief in the unreality of all that we can know to be real in terms of the five senses is a weak escape mechanism and crutch for those too lame to face reality. The whole of Brahmanism stumbles on this strange concept of the Ultimate as unmoving and standing still because always perfect from the beginning. The stumble becomes a vast and meaningless fall when the reality which is denied on our level is turned over to an endlessly stretched and warped concept of a supposed law of cause and effect: that of a Karma, the rule of which is escaped only by the Ultimate and not by the first or following emanating creation of secondary gods, or all those who follow in turn.

 

To get back to the statements of the “I Am I” again, we read on page 109, “Love can overcome and change any problem.” At this point the authors remark parenthetically, “At the time, we understood little of what was meant in these answers concerning evil. (The “evil” embodied the problems to be solved.) Later, however, as we learned more about the love of God, and as she explained many things to us, the meaning became quite clear. We found the same thing to hold true in numerous answers we received.)

 

That the above statement must be removed from the world which we find real all about us, and placed on the level of the Aumakua or of a “spiritual” something of which so many prate, is evident when we examine this statement on page 284. “We cannot change the outward world until we, ourselves, have changed within ourselves. We, of course, as humans, see human frailties, mistakes, misunderstandings, and outward evidences of an inward turmoil. But when we truly, truly express God through ourselves we can and shall be capable of performing great, great miracles and of understanding another’s inward turmoil… Do not be so concerned with things which seem real or unreal – only your true expression of God to and through you. God is loving you now.” This brings us back to the basic need of self-growth to promote harmony in the bad conditions which may surround us. That is good Huna and good evolutionary growth toward “perfection” instead of a muddled Aumakua misconception of fighting through a mire of trouble which cannot exist because all is “perfection” world without end.

 

This is a book and a movement well worth examining with care. Despite her lapse into the uncertainties of mystical utterances which have to be taken with the self-supplied large pinch of rational “salt,” this “I Am I” entity presents endless lovely passages stressing the nature of LOVE and its necessity as well as universal value – always providing one can give up selfishness and hate to go over to the side of LOVE. Like many “teachings” given in modern times by spirit “guides” through entranced mediums, there is a strange other worldliness to be sensed in many passages. There seems often to be a shining meaning just on the verge of becoming clear in terms of this lower level of understanding. One keeps coming upon passages carrying the whispered background of far, faint and still very real Inspiration. Here is a step toward the more reasonable Huna system which we have inherited from the dim past. Perhaps Huna is again becoming known on the “other side” of things. More and more often we find strong leanings toward at least parts of Huna. Even slow progress toward a general spreading of the ancient “True Light” is good to note. As others are encouraged to make trance contact with the part of themselves matching this “I Am I” we may see confirmation or contradiction of major points in the teachings so obtained. Things of lasting value may be given to the world, or at least to that tiny fraction of it which may be wheedled into showing interest.

 

CONCENTRATION TIME TESTS have been reported in encouraging numbers and have enabled me to begin to see more clearly the odd variations in the approach to concentration from one person to the next. I will attempt a breakdown of the information when I can finish the present study of surprisingly new bits of information.

 

The test of AUTO-SUGGESTION will probably bear fruit, given time. The concentration tests and practice are the straight lead into the use of the simple and very effective self-help tool of auto-suggestion. Don’t forget it. Plan to give it a try in no long time and after you do, let me have your report on your experience. Three HRAs already experienced in this field have written to tell me they have benefited greatly. It is rather nice to be able to brighten up a dark mood at will – take my word for it. Give the method a try. It was described in a paragraph or two in the last Bulletin. So simple.

 

PLEASE TAKE NOTE that the TMHG sittings continue to be at 3 and 7 daily, as always, but that, because of daylight saving time in California and most other states in USA, the time has been pushed forward one hour to match. If your state happens NOT to use daylight saving time, set your TMHG sittings ahead an hour to match the rest of us. This working together telepathically to pool our mana and present it to the Great Company of na Aumakua continues to be of great value. While there are cases which do not receive help, there are many letters coming in all the time rejoicing over Help and Guidance received.

MFL


 

HUNA BULLETIN 123

Answers to Prayers & Is God Perfect?

August 1, 1957

 

HRA Edw. O. of San Francisco writes telling of an interesting use of the Huna prayer method: “I left home in 1929, and was home once in 1939, this being the last time I had seen my father in 17 years. About four months ago I began a series of Huna-type prayers in an effort to get to see my father again. He is now 73. I left it up to the Aumakua as to how this should be brought about.

 

“Last Sunday my father came to the house and rang the bell. I had absolutely no knowledge that he was coming to visit me. He said the trip was planned some three or four months earlier, but that he did not write because he wanted his arrival to be a complete surprise. While I have no doubt that a prayer of this type would have been answered under many other explanations, the Huna-type prayer is the most logical of them all to me. The one thing that I can’t understand is the claim that increased breathing is needed. While I know that it will increase the perception (for some HRAs who report in the Bulletin) I, myself, have never practiced breathing in any special way, and my contact with the Aumakua is easily made. Also, I can’t seem to find any suggestion that Jesus used or advocated these exercises.”

 

A NEW HRA LIVING IN NEW ZEALAND recently explained in detail how he had drawn a plan and written the specifications as to size, location and price, then set out to find a house to fit the plan. No special effort along the line of prayer was made, but the mental picture was kept to the fore. In about four months the house was found, fitting all the specifications except for the price, and eventually this was lowered to fit the plan and the house was purchased. It was later learned as things fell out, that the house was planned and constructed, the work beginning at the time the plan of the HRA was drawn up. No deep breathing or offering of mana to na Aumakua in this case either; in fact, no conscious use of Huna methods.

 

PRAYERS GET ANSWERED, there is no question about that. Needs and wishes not prayed about or even held before the mind as mental pictures to be materialized, often get reactions just as if prayer had been used. The only question is whether or not answers may be had more certainly and more quickly if the full Huna-type prayer is used with the heavier breathing and accumulation of mana which is later sent to the Aumakua. There seems to be little question but that the kahuna pinned their faith on the breathing and mana part of the prayer. We have to decide whether or not they were right. As to Jesus, I have told repeatedly how parts of the words attributed to him, when translated into the “Sacred Language” give us the root word ha which symbolizes the getting and sending of mana through deeper breathing etc. In the New Testament, the performance of a miracle is “hana kupaianaha.” I have underlined the root ha to make it stand out. One begins to “make” a miracle with the breathing-mana-sending ritual and also ends with it. In the other roots making up the words we find the symbol of the mana rising to the Aumakua, and the thing desired appearing as from or above water, the “water” symbolizing the mana given to na Aumakua and used to make the answer to the prayer for a miracle to appear. Similar instances of hidden Huna in the words of the New Testament would fill a small book, and are found in the most unexpected places. For instance, the word “brethren” has in the hidden or secondary root set of meanings (hoahanau) the symbols of the breathing steps, the aka cord of connection with the Aumakua and the idea of causing something to appear or to be created – to be given birth. One can only conclude, after a careful study, that to become one of the “brethren” amongst na kahuna who surrounded the master kahuna, Jesus, one needed to know Huna and to learn to use it. We might draw the conclusion that, if one gets satisfactory answers to prayer without making a prayer, or by simply visualizing the needed and desired thing or condition, then Huna is hardly needed. But, if results are not good or are too long in coming, the Huna type of prayer might be very much worth trying. The English word “miracle” comes from the same root as “mirror,” with an ancient meaning that to see something perfectly reproduced or reflected in the mirror was a thing of wonder. A cult reaching around the world used the idea that what we hold in mind as before God as a mirror, would be reflected back as a factual and material answer to prayer. However, the “Goddess of the Mirror” was usually considered the source of such bounty, not the male aspect of the Higher Beings.

 

MY OWN RECENT EXPERIENCE seems to indicate that when some simple thing is requested in making the Huna-type prayer, one has hardly to make the need known to the Aumakua to set the wheels turning. Twice I needed help in the grove and twice a Mexican laborer appeared the next morning at the door to ask for work – and this when it is so difficult to get such help here at Vista. The answers which are hard to get are those involving changes in the lives of others as well as oneself. We seem not to be allowed to take from another his privilege of using his free will, even when we desire only his good. Healing is also difficult when one has no way to get at and remove the causes of illness. But prayer is always ever so much worth a trial. The Parental Father/Mother are so unendingly loving and kind that we are given every good and proper thing that is possible. Where else can one get so very much for little more than the asking? Where else is living so protected and so pleasant as when one dwells in the shadow of the Most High PARENTAL SPIRIT PAIR? (Do I hear someone objecting? Yes, I quite agree. The original should be allowed to stand untouched in all its beauty. “He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.”) “Shadow” is aka in the Sacred Language of na kahuna. Is it implied by the psalmist that one remains in contact with the shadowy body of na Aumakua? Perhaps. (Do I also hear an objection from those familiar with the passage as translated by the missionaries of Hawaii with the apparent help of a kahuna? Yes, I have not overlooked the use of malu, or “shade” instead of the word huna for “secret.” I would guess that the kahuna used two words for shade or shadow to make certain that Hawaiian readers in the know would understand.) THREE RESOUNDING CHEERS!

 

It begins to look as if our continuing prayers in the TMHG for world peace and a return to sanity are being answered. The recent shake-up of leadership in Russia is most encouraging. I have followed the course of Russia for several years by the simple method of making psychometric readings of the leaders as they came and went. Always found men with counterclockwise or weak readings in the saddle. But as of July 15th, when I took my copy of “TIME” magazine and turned to pages 32 and 33, finding pictures of the men now on top and of the three deposed, then making readings of each from the good picture reproductions, I began to feel a thrill of excitement.

 

Khrushchev (left to right beginning on top of page 32) was  . Marshal Zhukov, head of the army was next with a reading of .

 

Note that we have a clockwise leaning will pattern for Khrushchev as well as a clockwise and fairly round, even if small, personality circle. The man means well and is constructive. His 372 degree Bio standing is that of a man far above ordinary in intelligence, and indicates a good grasp of machines and the like. He will do his best to mechanize the farms and get production going.

 

In Marshal Zhukov, President Eisenhower’s friend, we have the “V” will pattern, showing that he will take orders from one he feels is in power, but he is clockwise and constructive on the whole, and with the same degree reading as Khrushchev, they will see eye to eye and make a team hard to beat.

 

Premier Bulganin (top next page) has the reading  which, it will be noted, lacks a will pattern, is counter clockwise for personality, and with a degree of only 280. Poor timber.

 

Below, Molotov, counter clockwise  and Kaganovich, same reading but lower degree . Then Malenkov, who means well in a warped way  . These are the three deposed, and the first two are intelligent enough, but personify destructive and vindictive purposes. The third seems to have risen because he took orders well and was genial in his own warped way. Mikoyan and Tito, who show in the picture, do not concern us at the moment, but on the next page we have Shepilov, reading , who is instinctively bad. His large counter clockwise circle came in the reading before his small C.C. will circle registered. Not too intelligent.

 

Ekaterina Furtseva, the woman (page 35) in the Presidium has a reading of . She is constructive and will go along helpfully, even if not intelligent enough to lead the way. Cheers!

 

THE STRANGE EFFECT OF WRITTEN NUMBERS and “printed circuits” has been called to my attention by HRA Miss M.K.P. Laws, of England, who is an expert dowser. In an article titled HEALING BY NUMBERS in the magazine, “PREDICTION,” she tells of finding rooms built over places where harmful radiations rise from the ground to cause illness or restless sleep. There is a definite connection between the incidence of cancer and such radiations, also. If one stands over spots giving off these harmful radiations, the pendulum gyrates wildly. It has for some time been the expensive habit to string wires and special things in certain ways to ward off the radiations, but Miss Laws describes an effective and inexpensive substitute for the metal “neutralizers,” [which is] nothing more nor less than certain numbers written on paper and placed in appropriate sides of the room. She wrote in the article, “At the outset, a rough plan of the room needing protection was prepared. Then, orienting it in the exact compass position of the actual dwelling, I held over it in the right hand a special type of pendulum which had a movable adjustment to tune in with all colors of the spectrum.  In this case the adjustment was to red, which has been found to be responsive to the earth rays. In the left hand, a pointer was run down a list of figures ranging from 0 to 9, while the mind firmly held the thought of the matter at hand. For me the pendulum gyrated for each number the pointer was held over until it came to the right one, when it stopped dead. The next thing was to make four cards bearing the selected number, one a single digit and the other three with the digit repeated – e.g. 8, 88, 88, 88) The cards were then placed on the plan or taken to the room itself, and were laid around the walls or in different parts until tests with the pendulum showed that the rays had been neutralized. The cards sometimes had all to be placed on one side of the room. In the work done so far, it has not been necessary to use all the digits from 0 to 9. The number 8 has recurred several times.”

 

Miss Laws discusses the several theories which assign actual power to numbers, then tells of leaving some of the numbered cards lying around her own room, only to find through a colleague who phoned to say harmful rays were showing – supposedly from a plot of her quarters – and to ask why. She admitted that she had been sleeping badly and began dowsing at home, ending by finding that the cards bearing numbers were causing the trouble by an apparent reversal of the “neutralizing” effect. By turning them all face down she ended the trouble, but concluded that such numbers on cards had very definite effects, explainable or not. Work of a similar nature has been going on for some time in Europe, but opinions vary on how and why numbers cause the effects they seem to do. All Huna can offer to explain the matter is that the writer of the numbers places mana in them and keeps contact with them via an aka thread so that the mana-aka in the cards continues to exert some effect that makes for good or bad radiations. “Circuits” imitating electronic or electrical circuits may be drawn on paper and are found to act well enough for certain people, but not for others. The Delawarr Camera and some “electronic” instruments work for some, but not for all. Evidence accumulates to show (1) spirit influences involved in taking pictures of things distant in time or space or, (2) the psychic powers of the operator must become a part of the mechanism to make it work. The little magazine, “PENDULUM,” published in England, has a discussion of similar matters in the June issue, also a short article on Huna and the HRA with a list of my books. (Subscription is $3.80 a year, 12 issues. Markam House Press, 31 King’s Road, London S.W.3., England. Please send subscription money direct, NOT to me!) One article is titled, “The Adventure of the Printed Circuit.”

 

MY SPECIAL THANKS to you all for sending in the results of your experiments in the line of concentration and Huna version of meditation, with time ideas can be held. Also for much information on the use of self-suggestion and related matters. If you have not run your experiments yet, try to make time for them. It will be well worth the effort in several ways.

 

Dr. HORNELL HART, author of the book AUTO-CONDITIONING The New Way to a Successful Life, recently joined in a series of lectures given in Los Angeles. HRA D.A. of Los Angeles attended and reports, “After hearing Dr. Hart I wish it were possible to sit in a class under him long enough to condition my unconscious to automatically respond as my conscious mind wants it to! Dr. Hart is a masterful and master-teacher. He is a tremendously strong and vivid person, intent on teaching people to live joyously and to create the kind of personality capable of profound service to our fellow men, to transcend the life we now live, reaching out into the spiritual potentialities of life with courage and creative faith.” I am sure we will hear more and more about the great benefits to be gained from taking control of the Aunhipili with the use of auto-conditioning.

 

I learn that Dr. Hart has a very strong religious side to his nature and that he stresses this angle in his lectures. That is most heartening news (no pun intended), as in the Huna approach to this method the end and crowning benefit is found in getting the Aunhipili to contact the Aumakua properly so that the three selves can work together as they should when “integration” is complete.

 

NOW THE REVIEW OF A VERY IMPORTANT BOOK

 

NURSLINGS OF IMMORTALITY is the title of a new book by Raynor C. Johnson, Master of Queen’s College, University of Melbourne, in Australia, and identified with the degrees of M. A., Ph. D. and D.Sc. My copy of the book is the gift of one of my very good English HRA friends, Maj. O.G. (I had the earlier book of Dr. Johnson, IMPRISONED SPLENDOR, as the gift of HRA Chas. Pitts, of the old Sunnyvale Group in central California.)

 

Dr. Johnson has almost completely delighted me with his two books, especially his last one, NURSLINGS OF IMMORTALITY. He would have delighted me completely and without reservations had he but known Huna at the time of writing this last book and had he compared the Huna system with the philosophy of Douglas Fawcett, which he selects as the most acceptable of all, and which he reduces to simple terms in his presentation.

 

THE GREAT QUESTION which has occupied the attention of philosophers of all ages and climes has been basically that of who made the universe and why and how. Most philosophers, as the rebellious Friedrich Nietzsche pointed out, made God in their own image and then set out to prove at all costs that He was like that. He complained bitterly that philosophers refused to consider the facts of life all around them, but chose to remain partly blind while harping on the single note which they had selected to replace the octave.

 

IS GOD PERFECT OR ISN’T HE?

 

This is the question which has caused the most trouble. The sages of ancient India whose philosophy may be read in the early writings of that land, decided that God was perfect, and they then had to admit that, being perfect, he could not be improved in any way. That left the question of WHY he created men and the whole of the universe unanswered. No possible need could be imagined which would have caused him to create anything. He could desire nothing because, being perfect, all desires must already have been filled. He could not wish to get rid of anything, for the same good and logical reason. The only way to answer the question was to say that all things as we see them are maya – unreal, and entirely imaginary. It was argued that nothing could be real unless it was no longer in a state of change ruled over by the illusions of time and space. The only possible hope for mankind was said to lie in growth through this vast illusionary nothingness until all obstacles were overcome, all earthy taints and desires removed, and the purified spark of “soul” returned to blend once more in the body of God. This was all very well, but it again opened the question of why God, if already ABSOLUTE AND PERFECT would have pushed out the sparks of Himself – the souls – into the maya to fight their way back to him. Here the sages stumbled badly, never recovering their pace. They made several guesses, and among these were the suggestion that perhaps God, like all his created animals, wanted to play and to amuse Himself. Or it was suggested that love and the joy of creation might be the real answer. BUT, they could hit on nothing to explain how a perfect God should lack what might be needed to amuse or otherwise fill His need. A few feeble voices may have been raised to say that perhaps God had only recently created the universe and that he was still in the process of making everything perfect to fit his desire. But that did not fit the accepted idea that God could never have been anything less than perfect, complete and absolute, beyond time and space and all needs or desires.

 

India’s major systems of thought and belief still retain the incomplete answer and depend on the hope that there was some reason or other for man to be created and set to working his way through almost endless maya to reunite with God. This system of belief had led to a most unrealistic, illogical and negative attitude toward life in which those who conform to it must look upon everything good and beautiful and pleasant and useful in life as something to be put aside as part of the wicked maya, the only thing to be tolerated being the escape from living and the steps needed for the moment to help in the escape. The great fetish of Hinduism is “spirituality” and even here in the West we have had the wool pulled over our eyes by the dogmas which teach that unless every or any thing, act, desire, or even thought helps one to get further away from the creation that surrounds us and on toward the ultimate absorption into Ultimate God, it is “NOT SPIRITUAL.” It leaves the true believer with a growing sense of guilt and frustration when he finds himself caught in the dread toils of maya to the extent of marrying, rearing a family and taking a useful place in society – this in contrast to the magnificent and completely anti-social ideal practice of renouncing the world and all its parts in order to retire to the wilderness, there to meditate and try to grow more “spiritual.”

 

THE PROBLEM OF GOOD AND EVIL which had to be met in India was bypassed with the all-enveloping explanation of maya. This gave rise to the denial that any evil could be real because, certainly, God could not be evil, and as He is all there is, evil is not. This idea crept into early New Thought and grew to its fullest flower in the system of beliefs evolved by Mrs. Mary Baker G. Eddy. In less idealistic circles, the early Persians were more realistic and observing. They looked at good and evil existing side by side and concluded that there were dual Powers at work in all things. These they symbolized, as did na kahuna to a certain extent, as the Powers of Light and the Powers of Darkness, each making war on the other, with the Light destined to win the end if all men learned to side with the good and fight the bad.

 

In Egypt, a similar dualism developed, and in the Hebrew borrowings upon which they constructed their system, Lucifer appears as a bad lesser god who revolted and led the forces of evil, but who would eventually be completely conquered.

 

Modern philosophy has been marked by efforts to prove some conclusion reached often before, instead of after, an examination of Creation in action. It became expedient to let religion have the last word on the matter of the nature of God, and to go on from there, often into an examination of psychology itself still only half formed – and to question the evidence of the senses and the very fact of consciousness. Determinism, fatalism, free will and materialism all were discussed with a cautious eye on the churches, and a vocabulary of elaborations produced. Philosophers continued to disagree loudly.

 

Mr. Douglas FAwsett, an obscure philosopher who presented his system mainly in Germany, so one gathers from the account of Dr. Johnson, decided that we were confronted by a Creation in which it was evident that consciousness in some form or other was guiding the ingredients which give us force and matter as well as form and time. Space holds it all. Consciousness gave evidence of having originally created force and matter, so the spectacle was one of a going concern progressing at a rapid pace along an evolutionary path. As Consciousness appears to inform and guide all units of created things, the conclusion was that God, as the Consciousness as well as the things created, was also part and parcel of the whole which is seen evolving.

 

THE PROBLEM OF EVIL, inevitably, had to be met, and it was neatly answered by the observation that the evolutionary process began by some change which threw things off balance and produced war between disturbed elements. In the effort to regain balance of forces, evolution progressed. This is reasonable, and it seems to match what we can see all about us. The evil is relative, but not unreal in any sense of the word. What is good for the worm in the ear of corn may be bad for the farmer.  Let me quote a passage from page 232 of the book in question. “Imaginism (the name given to the Fawcett system) sees time rooted in the Supreme Being as the form or condition in which duration and succession are possible. Events take place not merely because others have gone before them but because the imaginal (consciousness unit or units) dynamic is using the endless process of interpenetration, conflict, and reconciliation to move the scheme of things forward to its goal of perfection. The causal process is not just a stream of events. Events are conscita for conscriring! (Things already created which are used for new creations by consciousness.)”

 

Agreeing with Huna (see page 52), Fawcett presents the idea that plans are made as patterns or “imaginals” ahead of the actual work of pouring in the denser materials and forces to fill the mold made ready ahead of time. This is the old concept of a world of perfect patterns or archetypes, and it matches the Huna idea that such pattern molds are made of aka substance by na Aumakua (or still higher units of conscious being) before they are used to materialize things or circumstances on the denser levels of the Aunihipili and Auhane – the physical and mental world levels.

 

Where Fawcett and Huna differ lies almost entirely in the matter of the process of evolution which produces first a Aunihipili in an animal body, and then a graduated Aunihipili produces or becomes a Auhane which lives as a guest in the body with a Aunihipili and guides its outer actions. The Auhane, in time, evolves a step more, unites with a self of the opposite sex, and becomes a Aumakua. Mr. Fawcett contradicted the theory of a straight upward evolutionary march from electrons to High Beings by having the “soul” (our Auhane) descend at a proper time to join a proper body already evolved and standing ready. (Little or no provision is made for a Aumakua.) I quote from page 54:

 

“We observe the higher imaginals (higher order of created units of consciousness) appearing and using bodies which are the products of subordinate imaginals (a lower order of created ‘selves’ having physical bodies made up of an organized cell structure composed of countless cooperating lesser creations) in a creative manner.” Thus Fawcett remarks, “We shall find it illuminating to posit that the appearance of man on the Earth is the confluence of two streams of heredity: the heredity of the soul and the heredity of the body. It was the descent of the higher imaginal to the physical level made possible by the ascent of subordinate nature-imaginals to the necessary level of complexity. The manifestation of a soul-imaginal – if such we may call it – may well occur simultaneously in a number and variety of vehicles. To put it otherwise, the spiritual roots of a human being, if traced back, may share with many others an origin in a common imaginal or sub-imaginal.” It would almost seem from the last few sentences quoted above that Fawcett was contradicting himelf in the matter of a descent rather than an evolutionary ascent of the “soul” unit.

 

THE BROAD PICTURE takes form slowly and beautifully under the skilled brush of Dr. Johnson, and soon one sees God as Consciousness indwelling in the smallest created things.

 

These things learn to cooperate under the guidance of more evolved group soul types of entity-consciousness-units, and form more and more complex creations, with man at the top of the long list. Man, it is suggested, may be but a unit of some higher and more complex Being, and this hints at the Aumakua vaguely. The picture rises out of sight as Consciousness ceases to use visible bodies and begins to function on a grander and more ably-creative scale in the invisible levels of being. Dr. Johnson, not at all belonging to the group of timid professors who dare not glance aside at such things as Psychical Research, happily carries on his discussion of Fawcett’s system and concludes his book by quoting the opinions of several progressive gentlemen who have died and who elect to come back via mediums to give their present conclusions concerning a number of questions which are important to the understanding of how and why we come to be what we are. Tucked away in corners of the canvas may be found pictured details of many sorts.

 

THE OPINIONS OF SPIRIT COMMUNICATORS, as sorted and passed on in a choice selection in NURSLINGS, leaves much to be desired, at least from a Huna point of view. The material quoted is largely from the books by the medium, Geraldine Cummins, although other sources are used. F.W.H. Myers, a very active delver into things psychic during life, is most quoted, but the terms he uses give one the uneasy feeling that there is a bias toward Hinduism as we have it in the Westernized form. However, Prof. Myers, (granting that it is he speaking and not a spirit bent on imitating him) does agree with the Fawcett system in many ways, and also seems to indicate that the Hinduism coloring some of his statements has not been fully accepted. He presents the usual “seven planes” but makes variations in their nature. In discussing reincarnation, Dr. Johnson condenses the conclusions of Meyers (page 257): “His own experience of the majority of people he has met leads Myers to suggest that two, three, or four earth-lives are the usual number undertaken.” That agrees with Huna to a certain extent, but still leaves out the very important matter of there being several incarnations as a Aunhipili, then as a Auhane, and then an indefinite term of living as a Aumakua – “Parental Pair.”

 

IN CONCLUSION, let me say that this is one of the most informative and satisfactory books I have found in this part of the psycho-religious field, and we are deeply indebted to a man of exceptional insight for such a fine and informative handling of a subject which normally would have escaped the notice of the average student. In passing, may I say that one of the good friends in Australia has presented Dr. Johnson with my books on Huna so that he will now know about it, whether it interests him greatly or not. His book is published in England and I would say that $4 in our money would be sufficient to get a copy post paid if sent to John M. Watkins (publishers), 21, Cecil Court, Charing Cross Road, London W.C.2, England. The list price over there is 25 shillings, and the postage should be added, about 1 shilling more, if you wish to calculate the price more closely.  If you order through your local book store you may have to pay an import duty as well. PLEASE do not send the order to me unless you add 15¢ for an air mail stamp to be used by me in forwarding your order. You should also add enough to purchase an International Postal Order, or take a chance on having me send four dollar bills in the letter. (See why I prefer to have you order direct? Saves me so much time.) Harper, here in U.S.A., has brought out Dr. Johnson’s first book, The Imprisoned Splendour, and it may be had from your local book store at the list price of $5. They may also bring out Nurslings of Immortality soon, but I see no announcement of it yet.

 

NEWS OF THE BIO CLUB

 

Psychometric readings from signatures still are running, as one Clubber puts it, “all over the place.” If I could get five noble souls to take time to sign their names in ink 45 times and send the signatures to me to read and then distribute to the Bio Club members, we could at least have five signatures with my reading for each to practice upon in the effort to get together by degrees. Want to be noble? If so, the signatures can be on a single sheet of paper. I will cut them into strips on a photo trimmer here, and your reward will be in having helped, also in getting an average of readings one day.

MFL


HUNA BULLETIN 124

HRA Takes a New Direction

November 1, 1957

 

 

IT IS WITH GREAT PLEASURE that I am able to announce with this Bulletin a radical change and a fine step forward. As we all know, the Bulletins have not been keeping up a high standard of interest or importance. That is partly my fault and partly the fault of the increased distractions around us, what with atom-bomb-enforced peace trying to bring in a new age and T.V. shouting for our attention while inflation demands ever greater efforts to make income keep up with outgo, taxes and the desire for the latest model of endless things.

 

Cigbo’s box has become increasingly empty as HRAs turn their attention to more interesting or pressing matters, and the faithful few are carrying the full Cigbo load for the many. Once more the deadwood has to be cleaned from the list which has always meant dropping about half the members from the list after issuing such a warning as this. (At such times Cigbo weeps and boss is very sad for several days.)

 

Prayer and the resultant Guidance have indicated a better way of handling the HRA work. Any little publication, such as our Bulletin, usually goes under in time when it must be supported by small gifts. So, now we will begin to move in another direction. We will let the Bulletin go the way of all flesh, and replace it with small books or booklets which will give enough length to deal properly with a variety of Huna angles. These will be sold at set prices, and the members can send for them or not, as the spirit moves them. This will put things on a straight business basis and relieve everyone of the feeling that the cigar box is begging when they no longer wish to feed the kitty or receive the Bulletins.

 

SO, PLEASE DISCONTINUE GIFTS FOR CIGBO. I will see that those of you who have recently fed the old kat get a few more Bulletins or releases to fill out the period, and in the meantime, I will get on with work on the new plans.

 

THE NEW BOOKS AND BOOKLETS

 

The new books and booklets are a thing I have thought about for sometime but which seemed too expensive to produce to fit our purpose. To get out a regular book costs over $5 a page to have the type set and a plate made to be used for future printings. This cost can only be absorbed when at least 5,000 books are printed and sold in a first edition. Also, the costs of printing and binding rise steadily, and soon the postal rates promise to be doubled. To meet this situation I have at last wangled a fabulous new I.B.M. typewriter that makes book copy almost exactly like that printed from type. It uses a carbon paper ribbon and prints on special paper. This copy is then printed by the “offset” process. If one makes one’s own copy in this way, it is possible to have as few as 500 copies in a first edition and still keep the composition costs within reach. No plates are needed for future printings as the negatives are saved after the first press run.

 

HUNA RESEARCH PUBLICATIONS will handle the advertising and sale of the new books or booklets, along with the three books already offered, and it is hoped that in time the smaller books or booklets, which may first appear in paper covered editions, can come out combined in a hard cover so that the material can be preserved in libraries.

 

THE FIRST NEW BOOK is already in the hands of the printers and will be ready by January 1st or soon thereafter. It will be 120 pages and cloth covered because it is going to be one of the most important yet. It is the result of our testing in the field of concentration, meditation and auto-suggestion. It will give the Huna theories of mesmerism and hypnosis, and will present the last word on the new and wonderful tool of auto-conditioning. The title is to be SELF-SUGGESTION. The binding is to be gray cloth and it is to have a gray dust jacket. The price will be $3 post paid, plus sales tax in California of 4% (or so we think at this time, although the printers’ estimates are still not here). Announcements will be sent to all on the mailing list soon after Christmas. Please do not order your copy yet.

 

OTHER BOOKS AND BOOKLETS will get into the writing stage soon. Just what these will be, or which will come first, remains to be decided. Several subjects need to be studied and presented from the Huna point of view and with the light Huna can shed on them. We need a book on the symbols of the old Tarot cards and a set of instructions for their use as an aid to the use of psychic powers in making predictions. The secret key-order of the cards should be given to the world.  As there is now a new Hawaiian-English dictionary again in print and as one can buy the New Testament in both languages, we need a book to direct those who wish to delve into the mystery or Huna teachings hidden in the basic teachings of Christianity.  (The dictionary may be obtained from the University of Hawaii, Honolulu, T.H. The price is $15 plus about 20¢ postage. My copy is expected to arrive daily. Please order direct, not from me.)

 

THE BIO CLUB should eventually furnish material for at least a pamphlet, although at present the Club progress is not fast and a new release is due to the members to send some of the many sets of 45 names which have arrived for test readings. So far the degree of agreement between us on readings is conspicuous by its absence. I will read names and send them out for practice readings. (I had expected but a small response from HRAs when asking in the last Bulletin that a few friends would write their signatures 45 times and send them in for practice use. To my amazement, about a hundred responded, making it all but impossible to use so many sets. Thanks to all of you who gave so much time to helping out, even if your reading may be long in coming back to you.)

 

MY “GEORGE” has gone on strike I fear, in the matter of making readings on the Biometer from signatures. I pressed him too hard and too long on readings, and now he refuses to read. I do hope that he will get rested and back into the work again soon.

 

THE WORK OF THE HRA HAS BY NO MEANS BEEN FINISHED

 

If at all possible, a few of the more dedicated of us must try to hang together to keep a hard little core around which individual experimentation, testing and study can revolve. It is not enough that one person may succeed in opening one of the many closed doors of Huna or Psychic Science. We must keep a way of some kind to spread the news of the findings, even if the spread is not great. There are so many things which are yet to be uncovered and some very pressing problems to be solved. In a moment I will report on the urgent problem of the “nightmare deaths” which are spreading. But before we go into that, I wish to call attention to the helplessness of the professional men to whom we should be able to look for help in solving these many problems, but who are so held back by the backwardness of their professional surroundings and organizations that they are forced to resist all progress, even when they may have the urge to reach outside the narrow taboos of their “authorities” who have trained and fenced in their minds. For example:

 

EYELESS SIGHT DEMONSTRATION AGAIN REJECTED. You will recall that, some years ago, Kuda Bux demonstrated fire-walking and eyeless sight successfully and under most rigid test conditions before men of scientific pretensions in various parts of the civilized world. He proved beyond a shadow of doubt that these things were possible and that the “authorities” on the subject of human consciousness could give not the slightest explanation of them.

 

Now some twenty years or more later, we find that our “men of science’ made not a single step toward opening their minds or toward understanding the things which they continue to deny a hearing. Recently, in “The Washington Merry Go Round,” Jack Anderson (for Drew Pearson) told an alarming story of scientific blindness which is preventing thousands of blind veterans and others from being given a chance to learn to see without eyes.

 

William Foos, a railroad man of Ellerson, Va., who has long had an interest in E.S.P. research, had successfully taught his daughter, Margaret, as her chum, to use eyeless sight. Knowing how very useful such sight would be to the blind, he applied for a hearing to the heads of the Veterans Administration and was allowed to have his daughter demonstrate. Twenty-five top men of the V.A., under the leadership of the chief of psychiatry, Dr. J.F. Casey, tested the girl’s ability under the most rigid conditions with no chance left that she could see through or around the “foolproof” blindfold. She read passages from the Bible, traced crooked lines and played checkers, identifying the pieces and other random objects. The chum, Jo Anne Ostergren, who had accompanied her to Washington, took her turn and read easily from journals handed to her, all the while wearing the special blindfold. The tests lasted three hours and were a complete success. Neither girl received signals, as was proved when working alone while her friends went into another room.

 

The doctors and others refused to admit that the demonstrations could have been less than trickery. They were afraid that they would be laughed at by their fellows… so they refused to have more to do with the matter and the veterans continued on without hope.

 

It is interesting to note how Mr. Foos went about training his teenage daughter. Going from experiments with telepathy to the subject of eyeless sight, he began working with children playing the game of blind man’s bluff. He claims that several of the local children picked up the rudiments of seeing with closed eyes. He specialized on the training of his daughter, however, and brought her psychic ability up to a high point of training. He has no theory to explain how this form of “seeing” is accomplished, but he can prove it to be a learnable thing, and he is determined to help the blind with his findings if it is at all possible. Once more, the amateur with the open mind puts the professionals to shame. In Huna we are in the same amateur position, but we must not give up. The world is too badly in need of what we may find. Also, the world is in need of having the truth about Huna and consciousness and psychic abilities told over and over and over so that the leaven may begin to work in the masses and eventually force the stubbornly reluctant professionals to open their minds.

 

THE “NIGHTMARE DEATHS” in the Philippines, occurring for years, and the more recent death in Hawaii of 130 strong young men of Filipino blood, furnishes part of another very disturbing example of the stubborn blindness of men entrusted with the task of guarding the health of the minds and bodies of the People. This cause of death has now come to the region near San Francisco, and threatens to continue to spread. But here on the mainland of the U.S.A., it is the strong, young, single Mexican laborer who awakens screaming in fear before dawn and apparently dies of fright. The natives in the Philippines have long said that this was spirit attack. It has all the earmarks of it and resembles in many ways the obsessional attacks by spirits which fill our hospitals with the insane. But, even while the doctors resort to “shock” therapy to drive out the obsessing entities by making the stolen bodies too tortured for comfort, no doctor dares openly breathe the word “obsession” lest he “be laughed at.” In the face of this “nightmare death” and its spread, all they can say is that they only know what it is NOT in the way of known diseases. It may not have occurred to any of the doctors that it is high time that serious consideration be given to obsession as the answer. The night is very deep over the “Science of Mind” of which we are prone to boast in many official quarters. We need more and more work on restoring Huna and on spreading the light of the knowledge which we have inherited in it. We need more studies, more tests, and, especially, more books on Huna in our libraries where people will come across them.

 

FIRE-IMMUNITY HAS AGAIN BEEN EXPLAINED AWAY, and so gets Dr. Coe plaudits in quarter page A.P. dispatches and illustrated magazine articles like the one in August “TRUE” (of which several HRAs have sent me copies). Even some of the HRAs wrote happily that Huna had been proven wrong and that all it took, as Dr. Coe has shown, is natural moisture on hand or foot to protect the fire-handler or fire-walker. Did not Dr. Coe demonstrate by licking red hot iron bars while being photographed in color? Did he not dip his fingers into molten iron before the camera? And does his explanation not sound logical when he says that water dropped on a hot stove in droplets will bounce and not make direct contact with the stove – therefore a blanket of insulation will form from moisture between hot iron and fingers, or between feet and hot rocks or live coals?

The only discordant note in the loud shouting down of all fire-walkers comes when Dr. Coe (Ph. D.) is asked whether anyone can perform the same feats. One expects him to reply, “Of course, if your hands or feet are slightly moist by normal perspiration.” But he does not say that. He warns sternly against trying and says that it took him over six months to learn to do what he does. In other words, it isn’t the film of moisture but is something else. Then what is it that took six months to come by and learn to use? It is interesting to note that his warning is given in “TRUE” magazine, but not a word of it was breathed in the A.P. dispatch of the six months training period and that the only hint that anyone cannot demonstrate fire-immunity is in the quoted words of Dr. Coe. “It is extremely dangerous if one makes a mistake and does not do it correctly.” One wonders what “correctly” can be taken to mean. Does he have to wet his tongue or hands or feet just right, or could it be that he must reach a certain mental attitude or even make a certain little invocation?

 

THE MUCH SOUGHT AND DESIRED SANSKRIT DICTIONARY is finally in hand, a new edition having been printed by Oxford Press. I have not yet had time to learn to find my way around in it, but hope eventually to be able, with its help, to determine whether or not the earliest Yoga writings in Sanskrit contained a root-code Huna meaning. I suspect already that this was not the case, and that Huna was hidden in word symbols in the writings. However, by being able to see all possible translations for any given word, the covering word symbols may he seen more clearly. I will do a booklet on this fascinating subject if all goes well. My warm thanks to those of you who helped get the needed dictionary.

 

GIFTS OF BOOKS TO HELP ALONG MY PERSONAL STUDIES have been most gratefully received for several years, and often books arrive of which I have never heard. Books published in other countries are especially valued. HRA George Stone of Wales, England has sent me one priceless book treasure after another as he sees from the Bulletins what may be needed. He is a remarkable student and the soul of generosity. Many other HRAs should be mentioned as well, but the list is long for inclusion here. Even with Cigbo put out to pasture (catnip pasture, of course), and the Bulletin folded away, the sending of books will be the greatest help in carrying on further Huna delving. If in doubt, drop a card to ask if I have any certain books. Often I have copies of books sent in, and must return them with thanks. Practically all the books which I have reviewed in the Bulletin since coming to Vista have been sent as gifts or on loan from HRAs, many of them in England, Australia and Africa. I do hope that the help through books will continue and that some plan can be worked out for reviews in pamphlet form. I would also love to put out some booklets to use in making a study of certain writings on subjects which are better explained by a knowledge of Huna. I am thinking particularly of the works of G.R.S. Meade discussing Gnostic literature. Some out of print books deserve a condensed presentation to go with a comment from Huna angles, but can you imagine condensing the six, root volumes on Egypt and the one of religious thought from the pen of Gerald Massey?

 

LETTERS FROM HRAs

 

Dear Max:

I have found a way to start the inflow of mana. I stand erect and lift my arms from the side up above my head as I draw in my breath, and let them down as I exhale. I do this 10 or 12 times and then start the deep, quiet breathing. It helps a lot so I thought I’d pass it on for what it is worth.

The Bulletins are like a breath of fresh air to me and I thank you for them.

Best to you always,B.M. (New York City).

 

Dear Max:

Your fine Bulletins deserve more tangible thanks than they have received from me lately, but perhaps my silence is better for you than words. There were numerous helpful points in the last Bulletin, as usual. I liked especially what you said about breathing, mana and prayer. I find that needs are often met almost before they arise. Now my testimony about prayer results: One eye of my nephew is miraculously better. The oculist who several years ago predicted total blindness within two years has called the change unbelievable. He said that Bob had made a fool of him, so he would not hazard any more predictions. Many, many thanks for your part in this (in the TMHG work), also to Dr. Biddle’s (HRA) skillful hands. He is also now taking less insulin. I myself am feeling better than in many years, especially in ease in back and hip although intestinal functioning and nose-throat sensitivity still need help. I am truly thankful.

Yours loyally, H.M.S. (California)

 

P.S. A beautiful young woman of our W.W. group is now receiving ‘dictation’ of fine material avowedly not from a ‘spirit teacher’ but from her own Aumakua. It is all in Huna terms, which shows, I think, that she has drunk deep from your books.

 

(Note from Max: The news of the material from perhaps Aumakua which uses Huna terms is too exciting to keep secret. One day we may have a burst of light from sone such source, via spirit or Aunihipili, but authentic in its dictation by an Aumakua.)

 

Dear Max:

I would like to tell you of my first experience with ‘almost instant’ healing, while it is fresh in my mind.

 

I service the sound equipment on passenger ships from the Orient, and am in contact with people who have been or are victims of the Asiatic flu which is going the rounds. Two days ago it hit me suddenly. I worked on through the day but became worse, and around 4 o’clock came home and went to bed. Between 9 and 11 I was so miserable with fever and weakness that my wife called the doctor (to ask if there was anything to be done). She learned that no medicine was available and that one should rest and allow the flu to run its course.

 

Sometime after 11 P.M. I made contact with my Aumakua, as I do every night. I usually wait until I feel a mild electrical sensation before presenting my prayer. My intention was to ask the Aumakua for strength in recovering. But this time I clearly felt an intense presence, and the request to “ask it in my name.” I immediately questioned, “Is it proper for me to use the first person singular?” I felt an almost violent physical shock. I immediately presented my prayer for complete recovery by the first thing in the morning. I must have gone to sleep or have become unconscious because, when I awoke it was after midnight. I was cold from the dampness of perspiration. I arose and went to the kitchen, put water on for a cup of tea, and then changed the damp sheets on my bed. After my tea I returned to bed and slept soundly the remainder of the night, and in the morning found myself completely recovered and ready to go to work.

 

Please believe me, Max. I know that HUNA works. As I know you are as busy as a complex, there is no need to answer.Cordially yours, E.O. (California)

 

(Note: The signature of the above HRA, written during a prayer period with good contact, showed the personality circle three times as large as normal, but little change in the will pattern, and only a slight increase in the degree number. This test was run in May.)

Dear Mr. Long:

I find working with my ‘Betty’ (Aunihipili) better all the time. I have made some very interesting friends thru the Biometer Club – very helpful and different types of friends.

Thanks, A. L. (California)

 

 

(The following letter was recently received from Dr. Raynor C. Johnson, Queen’s College, University of Melbourne, N.3, Victoria, Australia. He is the author of the book, Nurslings of Immortality, reviewed with delighted and excited appreciation in Bulletin No. 123. A set of the Huna books was dispatched to him so that he could know of our work and findings. I quote part of his letter because some of you might have mystical experiences to relate to him for use in his forthcoming book which he is now writing.)

 

Dear Mr. Long:

I am at present trying to collect material for a book which I hope to write sometime on ‘Mystical Experience.’ I differentiate this, as you know, from psychical experience. For everyone who has had some mystical experience there are scores who can tell of psychical experiences. I feel however that it is in the sphere of mystical experience that we must look for clues to the highest levels of the world. The difficulty of course is to find words in which to express what is experienced. In spite of this I have a few accounts which are moving and impressive, and it is good to know that these point to a Source of Infinite Love and Goodness in whom we can trust. If you should come across those who have had such supreme moments I should be grateful to be put in touch with them.

 

With all good wishes for your work,

Yours Sincerely, (Signed) Raynor C. Johnson

 

Dear Max:

I have given some thought and some time to experiments in the matter of the ‘energy patterns’ on photographs and their detection by means of psychometric reading. The reality of the energy pattern has been established beyond a doubt, as far as I am concerned, as I have found a means whereby I can distort or ‘kill’ or ‘deaden’ it so that a psychometrist (also one doing a biometric type of reading) can no longer ‘get anything.’ That is, they cannot get the vibration any more.

 

CARBON ‘kills’ the vibrational pattern, be it graphite, activated charcoal, plain charcoal or even coal (in dust form) when sprinkled over the photograph (or signature written with fluid ink). The vibration returns to normal when the powder is wiped off and a magnet is passed over the photograph. The magnet is also used by radionists to remove unwanted vibrations from the rubbing plates of their radionic (diagnosing and treating) instruments.

 

I am convinced that the ‘vibrations’ have true objective qualities, even though we need a sensitive to detect them. Thus, if we can turn these energies ON and OFF, as it were, we are getting closer to an actual control of the energies involved, which makes atoms or molecules, perhaps, vibrate in a set pattern.

 

My studies are now centering around the problem of the nature of this energy, how it is related to odic, etc. How is the energy transferred from the object photographed to the film emulsion? Is light really necessary? Is development of the film necessary? – and a million other questions that arise to be answered.

Yours, C.

 

NOTE: It is no violation of confidence to spread the word that some substances seem to prevent psychometric reading and some to make it stronger. Dr. Brunler and others have tried the effects of powdered substances and chemical combinations long since. The use of the magnet to clear unwanted vibrations is very old. Salt, Dr. Brunler said, increased the vibrations, and a bit of salt placed in contact for a time with a signature on an old painting would then give the same reading as the signature.

 

The effort to isolate the vibrational or energy pattern, if successful would question the Huna theory of the aka thread as a something which the Aunihipili can follow to get to the original at the other end, and to read directly from it, whether the man is dead or man alive.

 

In my experiments I have found that if one writes his signature and commands it not to allow contact for psychometric reading, it cannot be read. The same holds good for a photograph or an article. The Aunihipili in some way breaks the connecting aka thread, I would guess. The mechanics of transferring the vibration when a photo is made, from person through lens to film and from film to print, and later from print to a photo engraving plate for the printer, become too complicated to answer in terms of present day physics. But, while one cannot say how the Aunihipili takes a fourth-hand photo and through it finds and follows an aka thread to the original of the picture is also hard to explain but it can be done.

 

On the other hand, if an energy pattern is identified on signatures, photographs or objects to be psychometrized, this would hardly disprove the ancient Huna belief in the connecting aka thread. Instead, it would call attention to the fact that such invisible ectoplasmic substance has its own ability to take and hold an energy or vibrational pattern or perhaps to have its own “field.”

 

The subject cannot be considered long without including the question of thought-forms made of aka substance, their passage in telepathy without the use of signature or photograph, and the duplication of something very like psychometry, even if two persons are engaged in telepathic exchange.

 

This is a very large field in which to scurry around looking for pay dirt in terms of modern physics or of psychic science.

 

It would be a wonderful thing were someone to establish a fund to support work in this direction, and dowsing and similar things could each have a place on the research program.

 

It boils down to the basic question of whether things radiate outward like a broadcasting station, sending out energy waves that can be picked up by a human mechanism in the sensitive or, whether the psychometrist radiates in a fashion by doing what the kahuna called “sticking out an aka finger,” and thus finding and touching the thing to be read. The finger, for guidance, would have the “sticky” aka thread attached like a strand of spider’s web to anything which can act as a point of contact for psychometric work.

 

This, of course, over-simplifies the problem. We may in time discover that we are confronted by a maze of aka threads, projected radiations, projected or impressed energy patterns, ‘fields’ or something not yet postulated. There might even be a bit of the soul (whatever that will be found to be in the end) engaged in manipulating these material things.

 

Take eyeless sight, for instance, and try to imagine all the vibrational patterns being radiated from a book, from a page, or from objects which can be identified around the room. Imagine the radiations shooting out in all directions, and how they would be crossing and recrossing, perhaps mingling and changing. The picture is one of confusion to say the least. In contrast, consider Aunihipili of the sensitive demonstrating eyeless sight as it “sticks out an aka finger” at will to find and make reading contact with the book, the page, the words, or with people and objects. The Huna theory is that of a simple mechanism, and if we are to ask what one of the “selves” of the sensitive is smart enough to work with the great complications of the radiated pattern energies, we would have to hesitate in saying that it might be the illogical Aunihipili. We would also hesitate to say that the Aumakua is called in to meet the challenge of the radiation complications. Aunihipili would best fit into the mechanism of projection of the aka finger and in all research the simpler explanations are to be preferred if they will hold water.

 

The radiating of energy patterns calls for an expenditure of power while the following of an aka thread does not. This is a very important point to keep in mind.

MFL

 

FORMING A NEW HUNA GROUP

SUGGESTIONS FOR FORMINGA HUNA GROUP WHERE YOU ARE

November, 1957

 

1.  Getting members: One or two friends usually have to hunt around for others who are of like mind, see that they have read the two books on Huna and understand what is to be undertaken. Only in larger places are there HRAs who might be willing to join, and these must be invited by card to meet those planning the group. Those willing and able to take part can then join in the work of getting started. There is no secretary here at the Study to sort through all the file cards to pick out the HRAs living in a certain place, then writing to each individually. A group wishing such service should supply money for a secretary to be hired for a day. It is better to form a small group at first amongst friends and go ahead, learning what to do and making ready for a later expansion in which the experienced teach the beginners.

 

2.  Groups seldom can get on without dues and a place to meet. One group in Sunnyvale, California, raised funds to buy a tape recorder and a duplicating outfit. Taped lectures are being made and sent to them for the use of the group, and these can be duplicated and made available to other groups or to individuals who wish them, either on a rental or purchase outright basis. Tape recorders may be had second hand for as low as $25 in larger places. A new Crescent costs around $100. Usually groups can buy on installments. The tapes are 5 inch and of the 3.75 speed. They give on one side a general series of lectures on Huna and on the other more technical information to help group members to learn to use a Biometer based on the Boyle type. Such an instrument may be made up at the cost of about a dollar with materials supplied from the Study.

 

Some group members are bound to be able to use the Biometer and can than read for the others to see where they need to begin personal work to correct defects or lacks in “will” or “personality.” Outsiders often wish to have Biometric readings to see how they stand, and if a charge is made for this in the form of a donation to the group work fund, the group may soon become self-financing. Experts charge $25 for readings and make a living that way. Group members who aspire to become Huna-type healers should learn to use the Biometer to classify prospective patients and to determine what to do for them in personality and foot-washing rite directions.

 

At the present time the organization of groups is just getting started, but as the work grows there may be a fine open field for healers and teachers and Biometer readers to work professionally or on part-time or as an avocation. No diagnosis of mental or physical conditions can be made unless one is also a qualified physician, but laying on hands with prayer is sufficient for most needs, with the foot-washing rite to be performed by those qualified to help those complexed or bothered with spirits, known or unknown. (There will be plenty of time later to go into all these promising angles when students are organized and working.) There is no reason why Huna healing should not eventually become as well known as other types.

 

3. A meeting should be held to organize, once several people are ready. A leader can be chosen and a secretary and treasurer appointed. The organization will be recognized by the HRA and its nane placed on the list. The group should set aside some part of its dues to use as a donation to the work fund here at the center so that the HRA Bulletin can be sent as issued to be discussed in group meetings. All letters demanding secretarial time to be answered from the Study should be accompanied by money to pay to hire secretarial time. Members should own a copy of each book and be encouraged to do missionary work by lending them to friends. When the Biometer is in use, signatures of friends can be run privately to learn whether they are high enough to be able to grasp and use Huna. (Very few are.) All well-financed groups should plan to raise $20.60 to purchase a bound set of the back HRA Bulletins as these contain much material not found in the books and will furnish material for group study or discussion. A group can listen to one side of a tape lecture for 30 minutes, then discuss the lecture or material from the books or Bulletins. Work can then be done on any selected line such as healing, the use of the foot-washing rite with Huna mixed with E-Therapy. The Biometer lecture may be given on another evening and Biometric practice and testing carried out. Each group makes its own program.