Max F. Long, Vol 9 (1959-60), English HUNA VISTAS Bulletins 1 - 16


PREFACE TO THE HUNA VISTAS BULLETINS

 

 

In 1948 Max Freedom Long began to send out a mimeographed bulletin in order to keep up with his vast correspondence. Readers began to write after the publication of his first book, but when The Secret Science Behind Miracles appeared in 1948, the response increased dramatically. In the first issue of the HRA Bulletin, the purpose was stated on the first page: “We are about to begin putting the ancient Huna System to the test on a large scale.” All researches, experiments, and discussions appeared in the Bulletin before publication in book form. Time had to be found from the press of correspondence and the preparation of the bi-monthly Bulletin in order to write other books. So Max announced the end of the series with No. 124. But he did not stop, for he kept up with his correspondents with an occasional Newsletter in 1958 and 1959. There were five substantial issues, which have been published separately as The Interim Newsletters.


As the new books appeared and interest increased even further, there was need of another device for communicating with his many readers. The new series, called Huna Vistas, began in 1959 and continued through ninety-eight issues. MFL was in his eightieth year! He called a halt to this series, only to start yet another by writing the first of the Huna Vistas Newsletters, a name used with the renewal of the Huna Work in 1972 by the current Director, who was asked by Max Freedom Long to carry on his work. When an issue is devoted to a single research topic, the name Research Bulletin is added.

 

The two major collections of bulletins by Max Freedom Long make up a prodigious amount of research material (almost 3,000 pages). Max made several lists of contents, as a summary of previous bulletins, but we have added an Index for each series as a special aid in studying the material. The Index for the HRA Bulletins was made by Theo Creadick of Los Angeles; the one for the Huna Vistas was made by Dr. E. Otha Wingo.

 

The entire collection in reprint form is a valuable source of information on the Huna researches not available anywhere else. Enjoy your journey through these treasures.

In Huna Light,

 

 

E. Otha Wingo


 

Huna Vistas Bulletin 1 / New Horizons

Tarot Cards

September, 1959

 

 

Dear Friends:

 

We seem to need rather badly a means of keeping contact and so, if we are to have a Newsletter or Bulletin, it seems to me that we might as well make plans for it and see if we cannot make each one stand as a step forward in works of study and of research in which we can all take part according to our various accumulations of information and experience.

 

With this issue we have a new name for our publication, NEW HORIZONS. And, for convenience sake, we start again with Number 1. I believe that, with more and better material, there will be more donation support for Cigbo and his box, and that issues can be sent out more often, more books purchased for editorial needs, and some illustrative material printed for us by the offset process as it is needed.

 

As this will be the beginning of a series of research and presentation units which amount to a step by step INITIATION into the symbol meanings of the TAROT CARDS, I urge all of you who are interested in having a part in the work to write to me at once to say so. This first number of “N.H.” is being sent to all who have been on the old Bulletin list for several years back. That will serve to give a sampling of the material and invite participation. The next issue will be sent only to those who have written in or who have recently donated to the Cigbo work fund.

 

The single copies of the publication go in lots of over forty for 3¢ postage, but when sent alone, they must go as first class mail at 8¢. So if you request an additional copy, please send the postage to match. As offset printing is used for illustrations, back copies of NEW HORIZONS may not be in hand long.

 

HRA membership cards are still to be had on request for those who do not have them. Please make your letters brief and please send a stamped and self addressed envelope if you wish to have a reply. This applies also to the continuing TMHG work, the hours for which soon will change back to regular time.

 

This is YOUR little magazine project if you will have it so and what we may or may not accomplish together with this fresh start depends on our team work.

Aloha, Max Freedom Long

 

 

TAROT CARD SYMBOLOGY – Introductory Unit I

 

The TAROT CARDS were the parents of modern playing cards. In the Tarot pack, however, there were included four face cards (one missing from the modern playing cards. Also missing are the “Major Tarots, 21 in number.) The “Joker” of the common deck belongs to the original Tarot majors, but is given the number ZERO.

 

THE INITIATORY FIRST DEGREE of the several orders whose secret work has been based on the Tarot, sometimes is based on the Zero card named “THE FOOL,” and this will be our starting point. We will initiate ourselves because we lack initiate ourselves because we lack those already initiated to induct us. For the time being, lacking an order or a name around which to build one, we can be “The Ancient Order of HRA Tarot.”  The pass word will be “Cigbo,” and the grip an extended right paw, claws covered. As we have no initiatory work or ritual, we will do research and supply, through studies, the materials needed. The First Degree initiates into the A.O. HRA will be called “The seekers.” You can all select a chair to your liking in the imaginary lodge room for the present. Our Lodge shall be named, “Mother Father Lodge of the A.O. HRA T.”  Our motto is, “Let us have fun while we learn.” If there are no objections, the Lodge now is in session. All of us, as candidates for the First Degree, will now assemble our degree materials, or at least make a beginning at the task. How is that?

 

ON THE CENTRAL ALTAR OF OUR LODGE we now place a pack of the Tarot Cards. Exposed on the top is the card of the Zero, titled “The FOOL.” Our success in passing the First Degree will depend on whether or not we are able, as studies progress, to make a faintly satisfactory answer to the question “WHAT DOES THE SYMBOLOGY OF THIS CARD HOLD AS ITS HIDDEN MEANING?” In the two sheets of illustrations included in this issue of N.H. will be seen a reproduction of the Zero Card as specified by Waite and drawn by Pamela Smith, published originally by Rider & Co. in England. The design follows fairly closely the older cards, all of which show a fool or beggar with a dog who either goes along or who bites the man. The man is about to step blindly over a precipice, taking the dog with him. In some designs the man carries a small bundle on a stick slung over one shoulder. In our design, he is carrying a flower in one hand. He is young.

 

(THE OTHER CARDS SHOWN IN THE ILLUSTRATION SHEETS are arranged in the secret order which will be discussed later on in our work. For the present, look them over, but do nothing  with them. However, KEEP THEM, as one or more of them will need to be studied and compared as each succeeding degree is approached. Later we will have illustrated the lesser section of the deck which is used mainly as an adjunct in prognosticating PAST, PRESENT, and FUTURE with the full pack.)

 

THE LODGE SWEEPER NOW ARISES and amidst sighs and groans from all sides, uses his imaginary broom to sweep from the Lodge Room all former TEACHINGS concerning the Tarot. A CLEAN SWEEP is made because hundreds of books clutter the room, and not one of them, so far as has been discovered, has told of the secret order in which the cards of the major part of the pack should be laid out to reveal the hidden meanings of the symbols. More poppycock has been written about the meaning of the Tarot than about any other “occult” subject.

 

The scant material which we will find of value can be selected from the mass and brought back into the Lodge Room for discussion when needed.

 

WITH YOUR PERMISSION, I will hold, for the present, the chair of THE EXALTED HIGH CARD, and act as keeper of the source materials as well as suspicious judge of their values. As such, I will present the materials and invite additions and corrections of my evaluations. I have at hand the following items:

 

(or a speaking acquaintance with them.) (All of you who have elected to sit in the chairs of the EAGER BEAVERS for the sessions to come, as well as this sesson of the Lodge, will please quote page and cite authority, name book or teaching, etc., when calling attention to material which may be of value.) Now the list.

 

THE TAROT CARDS of the Pamela Smith design (Rider’s). We will use this pack. (Rider & Co. no longer supply this pack, but a fair reproduction of it is published over here by de Laurence Co. in Chicago at about $2.50 plus postage. They also can supply the book about the Tarot by Waite, The Key to the Tarot, a copy of which used to be included free with the Rider pack. Later you will want to own this Tarot pack.

 

THE BROTHERHOOD OF LIGHT pack, propounding a teaching based on the astrological values assigned to the cards, also their supposed connection with the letters of the Hebrew alphabet.

 

THE PAUL FOSTER CASE pack, based on the Smith. Hebrew letters of Kabalism, with personal teachings in a course.

A MODERN ITALIAN pack in colors and with all wording in Italian. Mixture of designs from various packs with original items.

 

ILLUSTRATIONS OF THE PACK WITH EGYPTIAN SYMBOLS are on hand in various books, also illustrations of old French packs.

 

SEMI MODERN FRENCH pack once owned by A. Crowley (on loan) with Crowley’s notes written over the faces of the cards. Notes were transcribed recently by a good friend for me.

 

 

BOOKS dealing with the Tarot Cards

 

Key to the Tarot by Arthur E. Waite.

Tarot of the Bohemians by Papus. (Rider, 1919.)

Practical Astrology by Comte. C. de Saint Germain. (Out of print.) Horoscope based on numerology and Tarot Cards as symbols of signs and planets. He invented and used the Tarots known to the Egyptians (and only to him).

The Key to the Universe and its companion book, The Key of Destiny. both by Harriette Augusta and F. Homer Curtiss. These authors founded “The Order of the Fifteen” on the meanings they assembled and assigned to the Tarot Cards. Books may still be available. They illustrate four packs and cover most of the things generally believed in Tarot Card circles. (Mrs. Curtiss may still be teaching in Hollywood, Calif.)

How to Use and Understand the Tarot, by Frank Lind. Small book to introduce a course. Modern, and critical of much which has been written of the Cards, but the teachings should not be accepted without question. (English Pubs.)

 

 

VALUABLE BOOKS NOT DEALING WITH THE TAROT CARDS, but which will be relied upon for much philosophical, historical and general in formation,are on my shelf:

 

Books by Gerald Massey, dealing largely with Egyptian beliefs. Ancient Egypt Light of the World, 2 vols.,Book of the Beginnings, 2 Vols., Natural Genesis, 2 Vols. (All very massive and important.)

 

Books by Dr. Alvin Boyd Kuhn, some based on Massey’s ponderous books and scholarly studies and conjectures. The Lost Light, Who is the King of Glory? and The Shadow of the Third Century, all in print and valuable.

 

Books by G.R.S. Mead, Theosophist and great scholar. Most of his books are out of print except the three listed first. Thrice Greatest Hermes, three Vols., John Watkins & Co. Pistis Sophia, also in print and available from Watkins. The Subtle Body. (All following out of print.) Quests old and New, Did Jesus Live 100 B.C.? Some Mystical Adventures, Fragments of a Faith Forgotten, Orpheus, The Gospel and the Gospels, A Mithraic Ritual, and The Chaldean Oracles. All excellent. Gnosis or research historical.

 

Books by Helena P. Blavatsky, co founder of the Theosophical Society and amazing gatherer of information from various sources. Isis Unveiled and The Secret Doctrine. Late edition, printed two volumes under one cover. Valuable.

 

Assorted books on ancient beliefs and customs around the world and through many centuries, with books dealing with Egypt, India and Polynesia. Important.

Assorted books dictated by spirits through living mediums. Often present significant ideas, but material is not often historic. Statements usually contradict other spirit revelations.

 

The Bible, the Koran, Bhagavad Gita, Buddhist Scriptures and commentaries, Yoga literatures, some Chinese literature. Works on the religion of the Aboriginals in Australia and on the beliefs and magical practices of Africa and Central America. Books on Zen.

Many miscellaneous books on related materials.

 

(Check with me before you take it for granted that you have knowledge of material unknown to me, and save your time copying out passages or sending me the books.)

 

A scientist’s approach, Soul of the Universe, by Gustaf Stromberg (in print) is very helpful in many ways.

 

Assorted articles accumulated over a period of several years.

 

William James has not been equaled as yet as a writer on psychology.

 

Fodor’s Encyclopedia of Psychic Science (if you can find one)is the best source book for things psychic.

 

Huna remains the standard measuring stick for use in an approach to all psycho-religious material.

 

Tibetan Yoga and related material, while not too important to our project, may best be represented on our book shelves by the fine and scholarly works of W.Y. Evans Wentz. They are all in print or can be had as used books.

 

Other source books may be mentioned later if we need to refer to them, as may several small books by Mead, and others on the Gnostic literature and such things as the Dead Sea Scrolls. All materials will furnish grist for our mill.

 

The books by Eliphas Levi, such as his Trancendental Magic, were accompanied by other books signed “Papus” and when Levi is mentioned by Waite, (or by the book based on his book on the Tarot, by de Laurence, here in USA) he also has in mind what was said in the “Papus” books.

 

YOU MAY ALREADY HAVE NOTICED that I have been using “Tarot” in quoting the titles of books, but that I use “Taro” in the Lodge. There is a very definite initiatory reason for this. If you will look at your illustration sheets and find Trump Major “X,” “The Wheel of Fortune,” you will observe that around the wheel have been placed the letters forming the word “TARO.” To get “Tarot” one has to start reading around the wheel a second time. Some suggest that the letters be transposed to get the word for “wheel,” given as “ROTA,” and others that transposing the letters otherwise will give the “Divine Name.”

 

It has become customary, owing to the lack of definite information concerning the history and symbol meanings of the Tarot, to invent meanings and proclaim them as solemn facts similar to other “revealed” teachings. In view of this custom, we shall feel fully justified in having a few “revelations” of our own as we compound our ritual and dogmas. Our Lodge can be known outwardly as one based on the TAROT, but for us initiates into the first degree, we will use the proper name, “Taro.”

 

As no one knows the origin of the information hidden in the symbols on the Taro Cards, our revelation in the Lodge is that in the ages farthest back, it came from Huna. Later, it was more or less covered, twisted or lost, but as the cards come down to us, the name “Taro” survives.

 

 

“Taro,” in the Hawaiian dialect favored by na kahuna of old, is kalo. One of the meanings of the word is given in the old Andrews dictionary as, “One of the class of gods called akua noho; opua ame KALO kekahi akua makau ia.”

 

This class of gods was distinguished by the fact that the “gods” in it lived (noho) with men. They were none other than na Aumakua. They were given various names and titles in keeping with the several ways in which they functioned in “living” with men. The Hawaiian phrase quoted from the dictionary (above) was, undoubtedly, take from something explained in that way by a kahuna who helped make the early dictionary of word meanings. The word “lame” seems to be a typographical error, but the rest of the phrase translated (reading ame as a me) gives “The cluster of (united?) gods of the KALO class who prepare or make things ready (as for an event).”

 

From this we may conclude that the Taro symbolizes the work of na Aumakua (united as Father Mother pairs, or these in turn united to make the “Great Company” of na Aumakua). This work is that of planning and making things ready on the high level so that the three selves may be able to work and grow properly. The implication is that in the cards we have guidance offered by na Aumakua for the man, considered as a combined Aunihipili and Auhane unit over which hovers the Parental Aumakua Pair who, through the cards, offer enlightenment. (The opu is the “belly” which, in Hawaiian, stood for the seat of the Aunihipili, and all enlightenment was said to be of the “belly.” In other words, the Aunihipili had to be brought along and enlightened or trained to be more like the Auhane as part of the process.)

 

So, if we speak of the “Tarot,” we may be speaking to either the initiated or the uninitiated. But when we say “TARO” we are holding in mind na Aumakua and their GUIDANCE embodied in the symbols of the cards.

 

(In the Lodge, when this great secret is divulged to the candidates, the bell will be rung three times, the drum tapped three times, and a lustration [sic] of water, symbol of the high mana, sprinkled around the base of the central altar. Na kahuna had no bells so, if the Lodge has a conch shell, it may be blown thrice. Later we can adjust this part of the ritual to indicate the three selves, three aka bodies and three grades of mana, or we can toss it into the discard. However, all lodges should have rituals. If they mean anything, so much the better.)

 

 

NOW FOR THE FIRST DEGREE

 

We become “SEEKERS” and apply ourselves to the task of determining the meaning of the symbols of the Zero Card, “The Fool.” It is generally agreed that the card symbolizes the “fall” of mankind into the world of material life. The spirit of man is said to have been perfect and “with God” but for some mysterious reason had to fall or leave the high estate to enter material or physical life.

 

The question is always asked, “Why was this necessary?”

 

The answer entails a hundred other questions. We ask, “What is God?” “Why did a perfect and all wise and all powerful God wish to create a universe and set units of intelligence evolving from lower to higher and higher forms of life?”

 

We have learned in modem times to trace the steps by which the one celled forms of life evolve to the many celled forms which culminate in man, who exhibits human intelligence. This is very simple and satisfactory except for the fact that we cannot have a machine without someone to run it. We cannot have a blind and unguided evolutionary growth. A master plan and a guiding intelligence simply MUST be behind the whole process. We see evidence of a plan and a general LAW dictating the manner of growth upward from bottom to top.

 

Again we are confronted with the old question of “Who came first, the hen or the egg?” Ancient Egyptian sages seem to have answered “both and neither.” The sages of India got around the difficulty by saying the gods presented first one facet of creation and then another, showing first the hen, then the egg and then the chick, none of them, necessarily being related to the others at first showing, but becoming an evolutionary sequence as Creation entered any one of its appearances. Maya, the great god of illusion and false seeming was blamed for making things appear, as anyone would know, what they simply COULD NOT be, logically considered. It was a double talk of ideas.

 

THE PROCESS OF EVOLUTION was reversed in the teachings of the ancient sages. The Unknowable First Cause, for some unknowable reason, divided himself into  male and female parts. As a rule, the female appears first and is pictured as giving birth to a male. In any case, when there is a first pair, such as Sky and Earth, they produce children, and these in turn reproduce, always multiplying and always dropping down a level until, at the end of the out- or down “pouring,” the devolution is complete and the earliest and smallest units of living entities fill a Space and Time created to hold them.

 

This DEVOLUTION then becomes EVOLUTION, with the tiny units growing back to re form the First Cause in its original state. The sages of India postulated a continual going out and coming in, with a period of rest between. A few explained that God just liked to play, and that was his form of amusement.

 

EVOLUTION, however, demanded higher guidance, so Creation was divided into two parts, one part went to the bottom and began to evolve upward while the other part simply remained at various stations and levels of the downward path to act as guides and superintend the half in the upward growth. To keep all in proper order, a LAW was postulated. This guided the guides, so to speak.

 

In some versions of the story, the spirit intelligences who stopped to act as guides were said to have rebelled against God and the Law, trying to do things to suit themselves. From this story of the rebellious or “fallen” angelic beings, came some very handy explanations of WHY man broke the LAW and SINNED. But the stories always had a happy ending in which the sinners of all levels eventually were either destroyed utterly and completely, or were brought back into the fold to enjoy a complete SALVATION and be made ready to enter Heaven   that is, to become a part of the First Cause from which they had emanated. Usually there was provided a SAVIOR who was both man and god to enable the sinners to reform and survive. It was rather poor logic to say that at each round of Creation a large part of the First Cause was lost by becoming completely bad and having to be destroyed utterly. To avoid this mistake, the bad were sometimes punished in everlasting fire which, of course, could not really be everlasting, and in the end brought back in one way or another to be once more a part of the First Cause. It was all just a little bit complicated, no matter in which land the sages worked to give an answer to the basic question of how we got here and why …. and where do we go and how?

 

When, in modern times, EVOLUTION was polished up and given a scientific respectability, our later day sages tried to give a new and better answer to the questions. But, always, they had to have some of “intelligence” left out of the grand plan of hitting bottom in a single mass and starting to bounce upward. There had to be the Guides of evolution; there was no doing without them.

 

BUT, if the Guides escaped the evolutionary process, as the great Herbert Spencer sternly pointed out, the whole scheme of evolution had to be thrown out. He insisted on “ALL OR NOTHING” and the question remained as far from an answer as ever.

 

THE VERY MODERN concept is that perhaps God, as inclusive of all intelligence, matter and energy, does not remain apart from Creation, but permeates it, each tiniest unit having its own bit of the intelligence and knowing what to do to evolve. As cells combine, intelligence combines and still knows what to do. This presents the First Cause in the form of a revolving circle in which, like the “Wheel” of the tenth Taro Card, shows a descent into dense matter on the descending side of the Wheel, and an evolving upward movement on the opposite side. This rather neatly gets rid of the starting and stopping points, as they are mixed together and made into a form of perpetual motion. Some argue that “intelligence” separates from denser matter on the up¬ward path just above man and continues to unite with other units of intelligence and evolve with only the invisible (aka?) body.

 

For simplifications of these increasingly complicated guesses, Dr. Raynor C. Johnson’s book, “Nurslings of Immortality” will be found easy and pleasant reading, although at the end of it, perhaps a little hopeless of answering the basic questions which engage us in this time honored field of speculation. He goes over to giving the belief systems presented by the spirit of F.W.H. Myers, supposedly through automatic writing received through the medium, Geraldine Cumains. It is a system of “planes,” “levels” and “intermediate states,” and while well worth consideration, does not agree with other systems aimed at explaining the same set of old and new problems. One cannot accept the statements of one spirit, no matter how learned, while discarding as certainly false all other spirit systems which have been recorded in book after book.

 

Perhaps one of us of the revived HRA can offer a better solution of the basic problem. If one is offered, it will be reported in the next N.H. issue if it will hold water well and bear critical examination.

 

Failing the discovery of a complete and satisfactory answer, we may do worse than to follow the example of na kahuna. They invented creation myths with gods and godlings stationed all along the evolutionary path. That was, however, not too important to them. They were a practical lot. They seem to have realized that the human mind could not reach beyond the idea of the vague gods rising in position above na Aumakua. For their purposes, it was good enough to let the beginnings and endings take care of themselves while they settled down to make the most of the very excellent, logical and inclusive piece of knowledge which they called “The Secret.” This had three selves, three shadowy bodies for the selves to live in, and three grades of mana or vital force to use. In life, there was also the body. Besides this, there was sex and the final union of male and female on the next higher level to form the Aumakua.

 

The symbols of the Taro Cards, once we pass the First Degree Zero Card problems, are concerned with the general picture of the conditions of life which confront us as we evolve, and of the laws under which growth must be made. To know the conditions and to be well aware of the laws or rules under which Guidance is given, is a first step of great importance. The second step is to make use of what we learn.

 

The Lodge now adjourns. The cards go back into their box until next session.

MFL


HUNA VISTAS BULLETIN 2

Present Project: Tarot Cards

October, 1959

 

A CHANGE IN OUR MASTHEAD has been made for this issue of our magazine (with “I’m sorry” said in all six directions) from New Horizons to HUNA VISTAS and, if six letters arrive to say this name has been used by six other magazines, Cigbo is going to be spanked with a folded Confederate dollar bill. (He always has to take the blame, being little and never quite sure what is his fault and what is not.)

 

ABOUT 200 OUT OF THE 946 HRAs whose names have been on the lists since 1953 have responded to the invitation in the last issue to join up afresh and take part in the promising work of tearing apart the lore surrounding the Tarot Cards, then putting the good pieces together again to get something new, delightful, and possibly closer to the truth. While this is not a large mailing list for our “magazine,” it is fair, and it is bound to grow as the fun becomes fast and furious.

 

MOST OF THE ARRIVING LETTERS have been full of approval for the Tarot investigation, although some say the writer knows nothing of the subject as yet. HRA A.F. of California says flatly that she does not like the Tarot, but hopes there will be something else of interest in the releases.

 

HRA M.M., also of California, writes in part, “I can’t tell, even on rereading (the first issue) whether you are seriously planning a study of the Taro or whether it is merely one of your whimsical ways of starting a new group to further Huna. Please elucidate. I have had a couple of friends who interested themselves in Taro Cards, but I have never investigated them at all, so know nothing about how they are used or whether there might be some occult knowledge gained from their study. Please allow me a little fuller knowledge of your real intentions. I felt you were talking with your tongue in your cheek and were putting the ritual of the Taro meeting in the same category as Cigbo.”

 

WHAT IS IT THAT ONE SAYS when one tells a joke and no one laughs? One painfully explains, or one says, “Skip that one.” In all seriousness, I would like to kid off the boards most of the foolishness which is taken so seriously by lodge members and also the sucker bait stuff offered by the “course” peddlers who set out to “invite” the sucker in every possible way to fly into the web and receive the “secret, ancient and forbidden wisdom initiation” all for a donation to the Foundation for Sucker Bilking. To my admittedly distorted sense of humor, the imaginary Lodge, with Cigbo as Keeper of the Door and myself as “High Card” or Two of Clubs, adds up to fun, and I feel that with a study of the Taro undertaken in such a serious manner as I propose, we should take time out for a bit of relaxation and a few grins. The study now begun is part of the general Huna investigation which we have been carrying on for several years.

 

HRA G.H. OF CANADA WRITES, “I just can’t understand how you are going to make a CLEAN SWEEP (of current books and beliefs concerning the Tarots) and at the same time ask for opinions on the books which clutter the (Lodge) Room. Or do you want every fellow member to present material to which he or she has access? If so, can I mention THE EGYPTIAN REVIVAL or THE EVER COMING SON IN THE LIGHT OF THE TAROT by Frater Achad, and especially the chapter, ‘More Light on the Tarot Trumps’ and the UNIVERSAL TRADITION, which transcends what we call ‘Light and Darkness.’ Is the material ‘scant’ because it must be looked at only in the light of Huna since you say ‘Huna remains the standard measuring stick for use in an approach to all psycho-religious material?” Looks as if it is true that whatever any man may know, the human race knows more, and that it is only on a basis as broad as humanity itself that the structure of truth on any subject can be reared. Perhaps you think Huna is the Universal Tradition, but if so, dear LODGE SWEEPER, let us see what this ‘Initiation’ can do for us. For another thing, you will have to prove to me that ‘William James has not yet been equaled as a writer on psychology.’ Oh, the FOOL. Could it be that this is the end and not the beginning?”

 

THE LODGE SWEEPER REPLIED that he had said that all material worth its salt in evidence of verity will be brought back after suspicious inspection. The discussion is wide open and ideas and contentions are invited. For instance, I had never heard of Frater Achad and his books, and have written to beg the loan of the material so that I may be informed. He might be the ultimate authority on all of the truths surrounding the Tarot, for all I know. I contend that a “Universal Tradition” is not necessarily true even if it is generally believed. Once we all thought the earth was flat, but it turned out not to be. Yes, for me at least, everything has to be examined in the light of Huna. I have found no other system which includes so much so well, and if I find someone who says that the Taro does not allow the three selves of Huna, I shall pout and pack up my doll rags and go home. William James came the nearest to Huna, so to me, he is the very greatest. Besides, his degree reading is by far the highest of any person I have ever discovered writing in an exploratory vein about psychology. If anyone can find as inclusive and well-based a set of beliefs as those of Huna to use as a measuring stick, I want to know about them and will stand open to conversion, but if Frater Achad is to be the authority to offer a better measuring stick, I want to have him take off his mask and come clean as to his standing and as to the authority upon which he bases HIS authority. If anyone wonders why I am so suspicious, may I point to years and years of sorting clay feet to try to find shoes which are filled by feet worthy of the name. I am not a teacher and NOT an authority. I welcome all questioning of my opinions. If we are to get to first base in this investigation of the Taro, we must all exercise the greatest care in accepting the statement of anyone. (This applies, painful though it may be to him, to High Card in particular. Poor chap; he knows so very little and SUSPECTS SO VERY MUCH.) To make myself clear on the matter of “authority” let me say that if I learn in due time that someone has better proof of his favored beliefs than I have for mine, I will go over to his side. But if he simply says, “This is true because I say so,” then mine is the old “Retort discourteous”… whatever that may have been.

 

 

TARO CARD SYMBOLOGY – Initiatory Unit 2

 

THE LODGE will once more come to a state of disorder. The Door Keeper will close and lock all the doors so that no FIRST DEGREE INITIATE can escape. He will then pronounce the very secret and absolutely sacred password in his own unutterably bold manner. From beyond the locked door at the right comes “ME000OWL.” (The Door Keeper has accidentally locked himself out.) We all happily respond, “CIGBO!” The adorable High Card gathers up his flowing ceremonial robes, stumbles over the golden apron, recovers, and advances to the outer door. There he knocks his head thrice on the floor before the locked door, whispers the sacred password thrice, is helped to his feet by a late arrival who does not know the door is locked and who has just come in. Someone remembers that the Tarot Pack must be taken from the box and placed on the central altar, and performs the function in great haste. All of the seasoned First Degree members rise from the chairs they have managed to obtain and bow to what they imagine to be the four corners of something or other. The several new arrivals demand impatiently, “What’s this all about? What kind of a robe can we wear, and what is to prevent us from also being of the First Degree? We have paid the donation and expect the “Full and Confounding Secret in a SEALED Envelope by Return Mail.” Everyone chorus in answer, “They have donated! So be it. Let them in.”

 

The Lodge advertising agent begins handing out folders offering a Ph.D. degree for $5 and seven box tops from Tarot Packs. A dense silence becomes evident. The lovely girl in the white robes comes slow step by slow step from the shadows at the far end of the room. In her beautifully uplifted hands she carries a lighted candle. There is soft music and an intoxicating perfume fills the air. At last she arrives at the front of the room and mounts the platform, turns impressively to the altar and lifts the chimney of the lamp. The music becomes only a whisper. All is expectation. The drama of the return of light to the darkened world is being reenacted. She touches the candle flame to the wick. Nothing happens. Again she tries. Alas! The world must remain in darkness! The candle goes out. “For heaven’s sake,” cries the Lighter, “one of you Low Cards turn on the lights and shut off the phonograph. I forgot to put oil in the fool lamp this afternoon!” (Cigbo is heard scrambling away at top speed beyond the outer door. This may be blamed on him, or so he suspects.) High Card puts a cough drop in his mouth, and when the lights at last go on, stands, raises one hand and one foot and intones regally, “I declare this Lodge of the Ancient Order of HRA Taro open.”

 

UNFINISHED BUSINESS is, as usual, taken up by the Lodge. All committees which have done nothing at all have the chairman rise and lie happily, “Our committee REPORTS PROGRESS.”

 

No one has reported anything very new on the meaning of the symbology of the FOOL, or 0 card of the Tarot, but one member asks whether it might not be considered the end instead of the beginning card of the Major Trump sequence. As Zero is not larger than the number 21, the suggestion is sent back for better proof.

 

A Canadian member sends a booklet titled, THE EVOLUTIONARY HALLUCINATION, which argues that Topsey simply just couldn’t have “just growed” like it said in the book. When the “Fall” came and THE FOOL fell off the cliff into material life as the first mulligrub, someone must have stayed up high to hold the growth patterns over the evolving mass and guide the growth. This seems to be the Huna idea also. If there are no objections, the point will be considered well taken.

 

NOW FOR THE SECOND DEGREE INITIATION

 

All First Degree members will produce the illustrations which they received in the dear, departed NEW HORIZONS single issue, and will consider them.

 

THE GREAT SECRET of the Taro was hidden by a simple numerical code which, so far as High Card (acting as pro tem lecturer) can learn, has seldom been known, and NEVER given out in print.

 

THE CODE is simple “numerology.” One first changes the Taro card numbers (of the Major Trumps only) from Roman to Arabic like this: take THE HANGED MAN, No. XII and change it to No. 12. Now add the 1 and the 2 together and you get 3, which is the “value of the number,” to use the phrase from Numerology, XX is 20, and 2 plus 0 is 2, so that is a 2 value card.

 

Now turn to your sheet of illustrations on which THE FOOL appears at the left side. Note that on the sheet appear nine cards, set in three rows of three cards each. The top row has all of the cards of the Majors which add to the value of the number 1. The second row cards add to the value of 2, and the third to the value of 3. There you have the SECRET ORDER of what may be called the center section of the Major secret spread.

 

On the next sheet, with THE EMPEROR, No IV, at the top left, will be seen six pairs of cards, each pair adding to the same value or number. Note in particular the two paired cards which, by this method, are set together instead of being No. VI and No. XV in the order of the pack. These pairs are symbols, apparently, of contrasting good and bad in the item symbolized. In THE LOVERS we see the normal and ideal love in which the Aumakua hovers over and blesses the union. In THE DEVIL card we see the man and woman chained to the square block of the physical passions and presided over by lower forces. (We will come back to these meanings much later in other degrees.)

 

If the paired cards are set to the left and right of the center Spread of nine cards, one might guess that the nine center cards could stand for 9 planets in astrology, while the paired cards at the sides, numbering 12 in all, could stand for the 12 signs of the zodiac. The guess, however, is a bad one which has very little to verify it. The Sun and World cards, true, are in the center spread, but the Moon is with the pairs. There is nothing, actually, to indicate that any card stands for any astrological sign, decan of degrees or for any of the planets other than sun, moon and earth.

 

The books dealing with the Tarot Cards are filled with contradictory claims making the various cards fit in with an astrological scheme. This is perfectly legitimate ONLY if the cards are arbitrarily used as MARKERS to represent signs, planets and stars. If this arbitrary use of the cards as markers is accepted, horoscopes can be set up with them instead of using a chart and the usual symbols and numberings of houses, progressions and such. The cards, as has been noted, lend themselves admirably to this arbitrary assignment of astrological values, and one of our best handbooks to aid the amateur to read a horoscope was written by two of our seasoned HRAs, using ordinary cards for the markers.

 

Forcing the Tarots to fit the CABALA of the early Jewish rabbis is, in a similar way, unjustified except to use the cards as markers to indicate the several units in the long tortured mystical and theosophical system. It just happened that, with the Zero card counted in the Major trumps, the cards numbered 22, as do the letters of the Hebrew alphabet. This gives no more connection between the original Taro symbol meanings than does the fact that in the secret order of laying out the cards there are 12 units in the pairs of opposites symbolized. Papus and others, including the late Paul Case, built a series of “teachings” around the supposed connection between the Tarots and the Cabala. Others have built their set of “TRUTHS” on the unsound foundation of Tarots for Astrology. We have swept all these things out of the Lodge in making our first “clean sweep,” and should any lodge member wish to bring them back to make them a part of the dogma we are formulating, the pros and cons must be argued.

 

Frank Lind, an English occultist, in his small book, How to Understand the Tarot, puts it this way.

 

“Astrologers, Alchemists, Qabalists, Mystics, have all vied in trying to make the Tarot conform to their own system of belief. As Grillot de Givry rightly remarks, the agreement between the Hebrew alphabet and the cards of the Major Arcana does not go far. ‘It is quite impossible that the Tarot will be able to claim a Semitic origin.’ Gerard van Rijnberk gives a list of no less than twelve authorities upon the Tarot, who supply us with astrological correspondences between the twenty two cards of the Major Arcana and the signs of the Zodiac or planets. Since none of them is in complete argeement, it is clearly demonstrated that such an exact correspondence cannot be found. Perhaps the closest associations are between the cards and Numerology, though very little attention has been paid to this fact.” (He almost hit on the code?)

 

NOW, IN THE LODGE, all First Degree members may consider themselves initiated into the SECOND DEGREE. What you have just [been] told concerning the secret order of the Tarot Spread must never, no NEVER, be divulged to anyone who has not donated to the non-profit Cigbo Foundation for the Betterment of Scratching Kats. That is, unless one happens to feel like it and has a good friend whom one hopes to coax into the HRA fold to be further initiated and enlightened. All joshing aside, (go way Cigbo!) this is a very great and valuable bit of information in so far as the lore of Taro Cards may go. I once, soon after falling almost accidentally upon the “code,” started to speak about it to an English recluse in Honolulu, who made a meager living telling the cards and casting horoscopes. I was brought up standing by his shocked, “But where did you get that? It must never be mentioned! Are you an initiate also?” I said that I knew nothing of initiation. “Then what,” he demanded, “is the meaning of the HERMIT?” I said, “The Guardian Angel lighting the Path for me!” He almost wept. “Please never divulge what you have by accident found. It is the most sacred inner secret initiatory lore.”

 

ALL OF THIS, Initiates of the Second Degree of HRA Taro, brings us back to the very burning question put to me by our very seasoned occultist HRA in Canada who asked what good this proposed “Initiation” was supposed to do us. I am like the Bishop who said to the children of a Sunday School class, “Is there anything any of you children would like to ask me?” One small boy raised a hand and said eagerly, “Yep. Just how many legs does a caterpillar really have?” The Bishop pondered, turned slightly pink …. and had an inspiration. Beaming, he turned to the class and said, “Would any little girl like to answer this little boy’s question?”

 

Frankly, I do not know. What good does any genuine or fancied answer to the vast question of Life do us? Perhaps none at all. Perhaps with all the difference between feeling that we zero off the cliff with the FOOL and fall into the abyss of oblivion, and stepping with confident understanding across the border when we pass and meet the golden future on the “other side.” I have had a wonderfully inspiring letter recently from HRA H.F. in Chicago, who was desperately ill a few months ago in San Francisco, and for whom I worked daily with might and all my “main” to call down HELP. He wrote, “When I was so very sick in San Francisco, I died in the hospital. I was medically dead. I was revived and came back, set going again like a tired old clock, wound again and oiled. A good many people have had this experience, but few bring back any recollections, possibly because of traumas, or because their minds could not retain what they experienced. But I have a vivid and authoritative set of recollections and, without detailing them. let me say that what’s in store passes understanding. It makes one impatient to get back there.”

 

So what good does any “occult” information do any of us? I humbly submit that anything that we can accept as reasonable and therefore rational, helps us in the joyous task of living now, and in approaching the “transition to the other side” which I increasingly believe to be one of the most beautiful and rewarding experiences, after a life of inquiring living and searching for valid materials.

 

Yes, I BEAR WITNESS daily, hourly, joyously to the endless KINDNESS of na Aumakua, and of that UNKNOWABLE which encompasses us all and upholds us. I give thanks for each tiniest ray of Light which I find in the heavy darkness which surrounds us. To me, such are the benefits of this initiation.

 

The ORIGINATORS OF THE TARO found much LIGHT. This is self-evident. They left us the symbols on the cards. We have but to look at them and weigh the truth of what they found and endeavored to pass on down to us. Tradition tells us that they entrusted to gaming cards the symbolic truths, knowing that, in the hands of the unenlightened masses, the Light would be preserved for posterity. The time seems to have been the thirteenth century, or it might have been the twelfth. The place may have been Spain. Or there might have been an earlier origin in India or even in China. We do not know. But we can read clearly the messages they left for us and hid behind the number code to preserve it from tampering.

 

INITIATES OF THE SECOND DEGREE, reach out and take your dear heritage from the past. Consider the center spread of the Taro. Look at the three cards standing in a row, all with the value of ONE. They give us the beginning, middle and end of a span of many lives during which we evolve … grow from grade to grade.

 

HERE THE PICTORIAL MESSAGE IS VERY CLEAR. Consider the card called THE MAGICIAN. Here is a man with a hand reaching to heaven for the Guidance and consciousness and substance and force needed to begin life at the lowest levels. The hand pointing downward shows where we begin, at the bottom, to evolve. That we evolve soon as male and female is indicated by the design of the rose and lily of the lower levels. Happily we go two by two.

 

THEN COMES THE “WHEEL.” It repeats the story. On one side of the wheel we descend as part of the lower kingdoms, becoming in time animals, and eventually ascending with the turn of the WHEEL as men who have an animal body but play host to a unit of Auhane consciousness. Above the wheel sits the Sphinx, and in it is repeated the symbol of the animal body and the conscious mind host. But in the Sphinx also is symbolized the Aumakua, always making the mold into which the lesser brothers grow. The sword is that of Aumakua power and authority. In the four corners, if you will, may be symbolized the other great spirit levels whose entities help create and make the perfect patterns in aka substance so that we may grow into them more perfectly with every revolution of the Wheel, if we consider it as one of many incarnations.

 

THE ULTIMATE GOAL IS THE “SUN” … the end of the progression. It symbolizes the Aumakua as the Father and the Mother, straight rays for one, curved rays for the other, but conjoined. The message is repeated in the child mounted on the white horse and carrying the winding banner. In older cards, the child is replaced by a pair, a smiall boy and a small girl, arm in arm. Here is the ending in which we graduate from one level to the next, the Auhane now joined with its mate, and the two being joined in the mystic rite of “the marriage which is made in heaven.” They become an Aumakua pair, and theirs is the task of guiding the white horse, which can stand for the Aunihipili and Auhane pair coming up from the grades to learn the next level lessons of living. For us, this is enough. Beyond the level and experience of the Aumakua we cannot see, and it is, indeed, far enough ahead to take all the strength of our limited vision. It is goal enough for our needs.

 

HOW BEST TO PROFIT BY THE MESSAGE AND GROW?

A great kahuna once stressed the most important growth element when he said, “But the greatest of these is LOVE.” We grow by obeying the attraction which pulls microscopic life units together to make cells, and then organisms, after which a love attraction begins to show, and man and woman begin to draw close together. Love becomes more and more perfect and after the necessary living experience, it becomes the soul of UNION. Look at the card pair of THE LOVERS, where the union is taking place without fetters. Then look at the chained pair locked together by lower attraction but held apart by their inability to love unselfishly and completely. Note the upraised hand of the DEVIL, with the fingers separated to give the curse of apartness or separation, under which, no matter how they try, the pair cannot come to blend in perfect love to become na Aumakua …. not yet, but some day in the far ahead time to come. If the artist had understood, she would have drawn the hands of the Aumakua, hovering above the perfect lovers, with two fingers extended close together to give the blessing of union in contrast with the curse of separation symbolized in the hand of the Devil figure. We see how the story is repeated and repeated in the various cards.

 

THE HISTORY AND ORIGIN OF THE TARO

 

[This] has been claimed by many to go back to early Egypt. In his book on the Tarot, The Fainted Caravan, Basil Rakoczi argues that the Tarot was, as the Gypsies (he says) claim, preserved fragments of the ancient Egyptian Book of Toth (or Hermes). The Gypsies, it is explained, call Toth “Tarosh,” or “Tahoti,” and from those names comes “Tarot.” I have gone through the Mead translation of the “Thrice Greatest Hermes” original and have failed to see how, without stretching the point too much, anyone can show the card symbols originating there.

 

In our last release I pointed out the fact that “Taro,” is a word which, in the Polynesian dialect of the Hawaiian na kahuna, names the Aumakua in its office of making the future for the lower pair of selves and acting as guide. The meaning of “Royal Road” assigned to the Hermetic writings does not appear in the Huna meaning given Taro (Kalo: the sound of T being K and r being 1 in modern setting down of sounds).

 

Court de Gebelin is said to be the first to make a study of the origin of the Taro, and it was he (discounting the supposed Gypsy claim) who announced that the Taro came from early Egypt. There is some confusion as to claims that one or another of the scholars discovered and copied Tarot Card designs from temple originals in Egypt, but these designs, when compared to genuine pictures preserved to us from those far days show too many signs of being fraudulent. Most of them, as they appear on the cards, do violence to the very set custom of drawing used at that supposed time in Egypt. (Full face was for statues, profiles for drawings.)

 

To make matters worse, the cards with the Egyptianized drawing of the symbol pictures are numbered with HEBREW LETTERS! This is preposterous. In addition, certain very modern astrological signs were placed on the cards. The early Egyptians had their own very well standardized system of numbers and numbering. They used lines of vertical straight marks for everything up to ten, or used a star for five, and for higher numbers they had a good set of glyphs …. and they had possessed these long before the time of Moses.

 

THE STANDARD TAROT CARD comes down to us with pictures drawn of things as familiar as a Catholic priest, and with Roman numerals identifying the cards in a manner widely used in Europe in the middle centuries. The secret number code uses Arabic numerals, and these were also known, perhaps better in Spain at that period because of the invading Moors and their influence on European schools of learning.

 

Mixed with the pictures of things common to the Europe of the twelfth and thirteenth centuries, however, we find in such cards as are illustrated in the books such very Egyptian things as the Sphinx and the crocodile. One may well ask if they were in the original drawings, or if they were borrowed in much later times from the spurious designs imitating things Egyptian.

 

Unfortunately, the word “Tarot” is the only one to come down to us in whatever original language may have been used. The titles are always, in modern times, in European languages.

 

THIS COMPLETES THE INITIATORY 2nd DEGREE of HRA Taro Symbology

 

[It] also includes some of the work of the 3rd degree, which is mainly concerned with the meanings of the central spread cards. All those who have gone along this far are entitled to belong to the 2nd degree, whether they agree or not to what the lecturer has set before them or whether or not a single thing has been understood. In this Lodge we are democratic, if nothing else. Anyone wishing to argue points or suggest other or better ones is invited to do so.

 

THE TAROT CARD PACK we are using (as the best available at this time) may be obtained, together with the book originally written by Waite, post paid for $5 from CLARK PUBLISHING Co., 845 Chicago Ave., Evanston, Ill. All HRAs who plan to learn the ins and outs of telling fortunes with the cards, later on in our discussions, will want the pack and the book. The book goes as far as any toward giving the divinatory significance of the cards, but keep in mind that you will be given a radically different method of laying out the cards and of peering into the future a la Old High Card, when we get that far along. High Card has used this method (of his own invention) for many years, and has always guaranteed the future to be as he has foretold it or to tell it all over again if it does not come true.

 

HOME WORK FOR CANDIDATES FOR THE 3rd DEGREE might consist of making a meditative study of the cards of the center spread as shown in the illustration, and seeing what symbolic significance appears, always watching for indications of the “laws” under which one lives and evolves, or for indications of the beginnings and endings. In contemplating the paired cards which flank the nine cards of the center spread, look for a symbolic statement of the good and bad or right and wrong conditions or ways of living and working. Look for contrasts in life in terms of physical success and spiritual unfoldment into understanding. We will discuss the probable meanings in the next issue of HUNA VISTAS.

 

MY NEW BOOK

 

Psychometric Analysis, ($3 plus 12¢ sales tax in California only) is now ready. Announcements are being sent out very slowly, but orders may be placed with me at any time now. The book suggests that groups of five be formed, all of the members to learn to make the P.A. (Biometric) readings and then to be able to check back and forth for accuracy. Everything needed to make a training biometer (except a pendulum) comes with the book, special tapes and charts being under the dust jacket.

 

ILLUSTRATIONS OF THE LESSER ARCANA of the Taro Cards have been printed by offset for us, and are enclosed on two sheets with this release so that all may see what the full pack (which we will use) is like. KEEP YOUR ILLUSTRATION SHEETS. We will be discussing them constantly as we go along. [CLICK HERE for a .pdf copy of these pages.]

 

THE LODGE WILL NOW BE CLOSED. Someone will gather up the cards, and Cigbo will unlock the doors to allow members to escape. All    members who insist on believing and forcing others to believe in the validity of the Egyptian Tarot symbols or the Hebrew letter significance may remain to be lost in thought in the Lodge Room until next session.

MFL

 

Here is a suggestion

 

For a temporary set of Taro Cards, get 78 pieces of heavy white cardboard of the size illustrated here: 3 by 4 3/4 inches which is the size of the standard Taro pack, then cut and paste on your illustrations. They are smaller than the card and you can write in meanings on the margins to help later in telling fortunes or explaining Huna or inner meanings to friends. If your cards curl, paste a piece of paper the same size as the illustration on the back of the card. In this way light index cards can be used.

 

Shuffle this set by “pouring” the cards together without bending them. Pour so they fall well past the pasted on parts or the edges will tear off pasted bits. Awkwardy but it can be done with practice. Always do all the shuffling yourself and play safe. So far as I know, this pack is not now for sale in countries outside the U.S.A. English and foreign friends of Cigbo, (he asks me to remind them) can send International Postal Reply Coupons to help with the job of scratching.

MFL


HUNA VISTAS BULLETIN 3

Present Study: Taro Cards

November, 1959

 

 

 

 

THE NEW MASTHEAD FOR HUNA VISTAS makes its bow with this issue and without either the benefit of skill or artistry. It is supposed to suggest a grass house of the early days in Hawaii when na kahuna were still important people. If you admire the idea (if not the execution of it on the stencil), the grass house will remain safely empty. If you join Cigbo in making uncomplimentary remarks, a kahuna may materialize inside the house casting a little spell or something. That is an outrigger canoe on the water, even if the supports for the outrigger seem a bit long. Cigbo is entirely wrong when he insists that we of the HRA should have a “KATamaran.” If anyone can, and will, draw a better Hawaiian VISTA on a mimeograph stencil and send it to me, I will trace in the lettering and put it to use.

 

INFORMATION ON TARO CARD SYMBOL MEANINGS continues to arrive, some taken from books and/or courses, but some individually evolved. Everything is happily tossed into the pot, and there is, as yet, no telling what the brew will turn out to be. The distant lands are now reporting in. Several varieties of Taro pack have been mentioned, most of them new to me. For the present we will use the set designed by Waite and for sale by FATE magazine, whose address was given as the Clark Publishing Co., in the last issue of HUNA VISTAS.

 

SPEAKING OF FATE MAGAZINE (to which I subscribe), several of the HRAs have written to call my attention to an article on the cards titled, “Playing Cards Mystic Symbols Of Ancient Egypt.” It was written by Leigh Wakefield, who has nicely presented the current beliefs covering the Egyptian origin of the cards, but, of course, offers little real proof of the verity of his claims. The article is illustrated with a poor reproduction of two wall paintings from an unspecified date, but of the early period. The faces are, so far as I could make out, all drawn in profile, which was the customary way for flat surfaces in the early dynasties. As I pointed out in the earlier release, the Tarot Cards have full face drawings predominant. The article argues that the pips on our cards are deduced from Egyptian firsts, with the red and black symbolizing light and darkness as indicative of Set and Ra. That is all well enough, but we can make the various characteristics of the symbols fit almost any land or set of religious beliefs. The moon month and the 52-week year also fail to prove the Egyptian origin. Entertaining reading, but not convincing for our purposes.

 

MORE ABOUT PAK SUBU & “SUBUD” RELIGION has come to light in a very informative and entertaining book by Husein Rolfe, himself born in England, but of Syrian parentage. After being educated in England, he started to travel and became a Mohammedan. In 1950 he arrived in Java and soon heard of Pak Subu, one of many leaders of small religious groups, but also a believer in Islam, even if well saturated with the several current versions of religious systems borrowed from India. He tells of his initiation and regular attendance at the “exercises” over a period of several years. Pak Subu had evolved his own system and initiated himself, then his wife and some followers. The influx of a flow of “Power” could be started simply by having one who had been “opened” or initiated sit with one uninitiated for a time. The initiated met a few times a week for exercises which consisted of waiting for the “Power” to take over and begin to work changes of a mysterious order for personal perfecting of health and behavior. Some spoke in languages not familiar to them; some remembered passages from teaching perhaps touched in former lives (but not explained in just that way). Some jerked and postured and the author did such hearty dancing that he had to be given a whole room to himself at the exercises. He was healed of minor things and, in time, became an “opener” and also a healer, even of the uninitiated. A very important item in his healing practice was that he often  picked up the symptoms of the ones healed. This became so bothersome that he gave up healing. (Pak Subu was not said to suffer in this way. In passing, it is of interest to recall that na kahuna of Polynesia had a regular ritual of cleansing which they used on the patients before healing them, and on themselves after bringing about the healing.)

 

Almost from the first years, Pak Subu had urged Rofe to take up the task of spreading the word of his religion in Europe and making arrangements to finance visits by the head and his immediate group to selected centers which were made ready. It was not until after several years had passed that this missionary project was undertaken. After visiting Japan and Hong Kong and starting small centers there, he arrived in England in June of 1956. A friend soon introduced him to the philosophies of Gurdjieff and Ouspensky. The followers of this combination of beliefs had lost their leaders and were ripe for something new which Rofe was eager to present in the form of Subud. There were four centers with 1,200 members to be visited in England and one or more in Europe.    Bennett and his    English friend, identified only as “Ronald,” seem to have led the groups into the Subud fold and to have financed the first visit of Pak Subu, after which the ball began to roll and visits were made in other lands, including the Americas. Centers were established and “openers” appointed. Bennet wrote his book, “Concerning Subud,” taking the opportunity to add what seems to have been a number of the beliefs and theories earlier held by his groups, giving Subud, with its mixture of several systems, a new and complex character. But basically, the “opening” and the exercises remained almost stripped of theories. One simply stood ready and expectant, with no long preparation and, despite one’s accepted beliefs, the “Power” took over and began its correcting and perfecting works. Several of the HRAs have been “opened” and have attended exercises regularly. About half of them write that they have been well pleased with the experience and the changes. The others have had little to show for their time and efforts.

 

ALL OF WHICH BRINGS US BACK TO “E-THERAPY” which Kitselman compounded after a fling at Ron Hubbard’s “Dianetics.” Mr. Kitselman is an authority on some phases of Buddhism, and it is to be guessed that he found the same elements in that religious system as did Pak Subu. Both men came up with an almost identical basic teaching, and the exercises were almost the same. In “E-Therapy” the candidates came to sit in a group and wait for the Higher Power and Intelligence, called “E” for convenience, to take them over just as does Subu’s “Power.” There was a similar response in which things were uttered and in which physical actions were often strong. One began to watch for the inner voice or hunch from the “E” telling what one should do. As it was difficult to know what came from “E” and what was imagination, some rather absurd things were done. In one instance, Mr. Kitselman was routed out of bed at 3 A.M. by an enthusiastic group member who was sure his “E” had commanded him to visit Kitselman at that hour.

 

There seems to be little doubt that suggestion plays a part in the automatic actions in Subud and E-Therapy exercise periods. It would also seem that one must be more or less sensitive in a psychic way. Perhaps the HRAs who have failed to respond to either form of initiation have been out of the Psychometric Analysis or Biometric degree level in which the natural psychics occur. This guess is backed by the P.A. readings taken of Pak Subud, Bennetyt and Rofe. They all have readings just above the 350 degree mark. One is led to suspect that spirits of a good and helpful nature may be playing the part of the “Power” and of “E,” taking over if one is sensitive and becoming very active as a guide” or mentor. In Spiritualism, mediums have spoken unfamiliar things, postured, contorted, jerked, sang and danced under the supposed influence of the spirits of the dead. In any event, healing and general good are reported by those who react.

 

H.R.A. Dr. N.S. Hanoka has out a booklet, “The Advantages of Healing” by Visible Spectrum Therapy.” The subject is well handled and dietary rules given. It is also of interest to those of us in the HRA who write and publish, as this is printed in India by Bharti Association Publications, Ghaziabad U.P., India. Copies may be ordered from Dr. Hanoka, 1587 N. Milwaukee Ave., Chicago 22, Ill., the price being $ .30 including postage

 

ROUND ROBIN magazine, recently taken over from HRA Meade Layne by Riley Crabb, has taken on a fine new lease of life, gone back to the full 8 1/2 x 11 size, and improved in mimeographing quality. Illustrations are sometimes run by the offset process, and the articles are varied to cover a wide field of interest. All the latest news of occult thought and discovery is given, and Mr. Crabb’s approach to the complex field of the Flying Saucer puzzle is fully as sane and sound as Meade Layne’s when he pioneered that speculative field and offered the theory of materialization to give a working basis on which to try to understand the strange things appearing in our skies. Subscription price is $5 the year. The address: Riley Crabb., P.O. Box 548, Vista, Calif. (Yes neighbors of HUNA VISTAS, and Mr. Crabb and his delightful wife are valued friends as well as HRAs of long standing. They are, at this writing, traveling about lecturing, and striving to inject sanity into the field of Flying Saucers and general Occultism. The Saucer Lecture is to be had for $1 and is highly recommended. )

 

THE “ABERREE” for December came in mid November (Published by Alpha and Alice Hart. P.O. Box 526, Enid,, Okla. $2 per year) It specializes in giving readers all the latest in the very modern versions of metaphysical thought and invention. It kids many things delightfully. Good friend of Huna.

 

In line with the question of how much suggestion plays a part in such things as E-Therapy, Subud and Scientology, an article by Art Coulter on page 6 of the ABERREE is well worth considering. I find in it the argument that whenever one person of a pair remains alert and mentally in command, while the other relaxes and remains open to outside influences, the element of suggestion enters in. This suggestion may be oral or silent, intended or not, but it is always there to some degree. Coulter points out the fact that when, in these therapies or initiations, the relaxed candidate becomes more and more suggestible, the outside guidance or control is unmistakably at work. The subject is told what to expect, and it is then the expectations are suggestively materialized. In this way the subject comes to see past lives, speak in strange tongues, posture or dance or what have you. The more open to subtle suggestion one may be, the greater the success of the process. If healing is expected, it may come. If one expects the “E” or the “Power” to tell one how to get along better with husband or wife, one does what one already knows should be done. The great power of suggestion is, according to Huna, increased as more and more mana is put into the work. Consider the following report.

 

HRA John M. of New York writes: “You will remember that some time ago I told you that I was taking up the study of hypnosis. … Whenever I hypnotize a subject who has a cold, I suggest to him that at    the count of ten he will break out into a sweat, and as soon as the fever is sweated out, his head will fall on his chest and he will go into a deep sleep. I then send an extra flow of mana with the help of na Aumakua asking that they completely heal the ailment. It has worked every time so far. A few weeks ago I cut my middle finger on my right hand to the bone at about ten in the morning. During the noon hour I treated my finger with suggestion and the Huna prayer to na Aumakua. By evening I found that the cut was completely healed and not a mark showing, although fully half of the finger had been cut to the bone. Auto-suggestion has done wonders for me.”

 

“WATCHER ON THE HILLS“ by Dr. Raynor C. Johnson (Hodder & Stoughton, publishers in England. Price 21 shillings. A book store will order one for you if not in stock.) is now out, and is a significent and sympathetic study of mystical experiences either induced or coming as of their own accord. Not long ago a call for mystical experiences was made for Dr. Johnson in one of our bulletins and some HRAs responded. Most of the mystical experiences recounted and discussed come from common people rather than from the field of Religion, Yoga, Zen or Hypnosis. The study is very important as a help in trying to distinguish between our true mystical experiences in which we touch the realm of na Aumakua and sense the “perfect patterns” … and those brought up from the memory store by the Aunihipili to give what may be compared to dreams which are so vivid that they give the impression of reality. Suggestion or drugs can also produce these illusions. Like all of Dr. Johnson’s books, this one is delightful and most informative.

 

TARO CARD SYMBOLOGY – Initiatory Unit 3

 

CANDIDATES FOR THE THIRD DEGREE in the Ancient order of HRA Taro will now assemble in the imaginary LODGE ROOM. Cigbo has been busy (he confides) bailing out of jail those eager beavers, who have already begun telling fortunes with the cards. At the far end of the room will be seen three HRAs who accepted the invitation given upon closing the Lodge after the last meeting, and who have remained deep in meditation until just now. (Having, however, taken time out to write letters to Ol’ High Card to express their disapproval of making the preliminary clean sweep of such things as the Egyptian origin of the cards, the tie with the Caballa, and the assignment of astrological meanings to the cards. Some of the letters were so learned that, lacking a means of verifying statements, High Card was unable to decide what might or might not be part of the original Taro deal. The material will be preserved carefully for possible use when we finish our first series of initiations and are ready for an “Advanced Course.” Here is a little of the material in question, presented at this time just to satisfy your curiosity and to give the flavor.

 

“If we have three levels in the Great Plan, 1, 2, and 3, we would have three levels in man, One High Self, incorporating male and female qualities, a ‘2’ level self of two selves, and a ‘body’ as the world is the ‘body of God.’ So we get a 6. Now we are told in Genesis, ‘Let us – the Elohim in the old versions, a plurality – make man in our image and after our likeness.’ If man is created in the image and likeness of the ONE, he must have the same qualities and attributes, only in a lesser degree. The Hebrew name given to the ‘creature’ made by God when ‘male and female created He them,’ is “Ish-Aleph” meaning ‘wedded or united to God, so one with God and also one with, and united to, all other beings. “Ish-ish’ in Hebrew is the ‘side’ of man that is wedded or united to him, the woman-self … Aleph, the first letter of the Hebrew alphabet, one in value, is a silent letter – not sounded – so God must be man’s partner, his silent partner, giving man freedom to speak for him – ‘the mouth of God.’ But then we are told Adam is put into a ‘deep sleep’ so he does not speak the word of God very well. In the Egyptian ritual this ‘person’ was called The Speaker,’ who spoke for the gods.”)

 

Even before the Lodge is declared open, there is a rude interruption. Cigbo, the password, suddenly insisted that no meeting was legal unless the hat was passed. Having no hat, he rushed to pass his cigar box after which he announced that he, as the most important factotem, was asking donations so that he could spend what he did not pocket on a 200 foot high temple. When he saw that he was being cried down, he compromised and rushed out to wheel in a large man-size DOG HOUSE. He explained that it really was to act as a bomb shelter for Ol’ High Card when irate HRAs took after him. He invited those bailed out of jail to enter the house, but when none responded, went into it himself and took on the blame. Unfortunately someone had placed a mouse trap in the structure and Cigbo stepped into it. Suddenly reminded, all candidates gave the password loudly while some of the lady HRAs, hearing, “MOUSE TRAP!” levitated and stood on their chairs. The police woman who had arrested the fortune tellers and who was riding herd on them, came down from her chair muttering veiled threats to run the whole kit and kaboodle in for making noises to disturb the peace. Cigbo took fright at this and ran for the nearest door, cigar box falling open and thousand dollar bills being scattered widely. As all HRAs now have third degree matters in mind, and as none need money, the bills are ignored.

 

THE PACK IS PLACED ON THE ALTAR and the Lodge is declared to be in session. High Card seats himself gracefully on the roof of the dog house. The roof caves in. The nearest candidates fish out High Card, help pin up his torn robes of office, and then throw the remains of the dog house out through the nearest window. From outside comes a wail of anguish. Everyone again intones the password, and Cigbo comes limping in, looking accusingly about him. Someone drops a dime into his battered cigar box and he is pacified.

 

UNFINISHED BUSINESS is soon disposed of as nothing very new or different has been proposed by way of explanations of the meanings of the Fool card or of the three in the top row of the central spread. High Card offers to let anyone who wishes to do so to act as lecturer for the session and administer the 3rd degree. There being no response, the Lamp Lighter is called in from the foyer, where she has gone to buy popcorn, and all haste is made to light the lamp on the rostrum. There is still no oil in it. The house lights are turned up and the candidates settle more comfortably in their seats to catch a few winks while the lecture is given.

 

THE LECTURER INTONES SOLEMNLY “We now approach the HOLY Taro.” A voice asks, ‘Why is it Holy?” High Card clears his throat. “I don’t know.” He starts all over again. “We now approach the Taro.” He pauses but there are no more objections, although a few HRAs who have taken courses in the MYSTERIES OF THE SACRED AND HOLY TAROT squirm uneasily. The Lodge Sweeper hurriedly grasps broom and dustpan. He finds a few fragments of ideas supposed to be swept out for the time being, and disposes of them.

 

THE LECTURE OFFICIALLY BEGINS NOW

 

All candidates will take up the sheet of illustrations showing the nine cards of the Central Taro Spread. This sheet may be identified because it has the FOOL at the left side.

 

Locate the second row of three cards, II-High Priestess, XI-Justice, and XX-Judgment

 

Remember that these cards fall into this position because all three add to the same number value, that of “2.” Note further that they would fall far apart if placed in the order of the numbers at their tops. The special and secret numerical order now place side by side the card of the LAWs of life, the card of karma and the card of reincarnation. Nothing could be simpler.

 

OF COURSE, WE TAKE THE HUNA CONCEPT of The Laws, of Karma and of Reincarnation. The artist who drew the HIGH PRIESTESS put the word “TORA” on the half hidden scroll of the LAW. That is Hebrew. Our dogma makes it read “TARO” to indicate that the LAW is GUIDANCE administered by na Aumakua to instruct us in the doctrine of NON-HURT.

 

The cross on the breast of the Priestess is a plus sign to indicate her sex. Behind her is a backing veil drawn to hide the inner or higher levels, and on the veil are pictured ripe fruits, these indicating a fullness of growth and ripening or GRADUATION in the Aumakua realm. The illlars are black and white, or male and female, indicating the association of male and female at union is completed in the step up to the Aumakua state from that of na Auhane. The High Priestess reveals the LAW of proper living which is that of LOVE and Mercy, the feminine side. Her crown is a union of sun and moon, male and female, but with the new moon at her feet, she retains her femininity even in the complete UNION.

 

THE JUSTICE CARD, numbered Xl, is brought back to stand in its proper place beside the High Priestess. The male figure of the card holds a scales in one hand and a sword in the other. He symbolizes the stern and unbending law of “As ye sow, so shall ye reap.” This is a modified “Karma” because the High Priestess adds the Law of MERCY to the matter and gives us the chance to obtain FORGIVENESS FOR SINS OF HURT when we repent and HAVE MADE AMENDS. (That is the doctrine of the great kahuna, Jesus, not the warped and endlessly-stretched and solidified Hindu doctrine which allows NO forgiveness and no remission.)

 

The JUSTICE figure is the male member of the Aumakua pair. The pillars behind him are alike in color, symbolizing the state which is often assumed and in which the Union is too complete to be called one of two Selves. His crown has three points and a square. The points remind us of the three selves which make the whole man. The square repeats the evidence that the physical is included in the picture of the whole man.

 

THE JUDGEMENT CARD numbered XX, is brought back to its proper place to show the laws under which we live. This is the card of survival after death and of reincarnations, not of a judgement of sinners before sending them on to heaven or hell. The angel figure with wings is the UNITED Aumakua Pair supervising the reincarnation processes. The horn is a male symbol and the cross is again the plus sign of the female. The drawing shows flames as a part of the headdress of the Aumakua, the flames symbolize the LIGHT, which stands for the Aumakus PARENTAL PAIR IN FULL UNION.

 

THE VAST NUMBER OF INCARNATIONS demanded by the stretched and warped doctines of India are, like the warped idea of Karma, much worked over by Huna. Reincarnations need be only enough in number to allow the Aunihipili and Auhane to learn their lessons and to graduate or step up from one level of experience to the next when ready. The Aunihipili, or physical world, is an animal one and subject to all the dangers and accidents of the physical. But, even though a person dies in childhood, he reincarnates in a new body and continues his schooling. In the card picture is seen a family arising. Loved ones keep together as incarnations follow one after another – the LAW of LOVE and Mercy assures this.

 

THE SWORD of the JUSTICE CARD figure seems to suggest that the enforcement of the Law of Justice rests with the Aumakua and that HE holds the power and administers justice. This contradicts the idea that only the First Cause is free of the control of this law and that the first beings created as spirits of highest degree were given the task of administering this fine justice, while all angels from the highest down to the lowest were weighed in the karmic balances.

 

The MOUNTAINS in the background of the JUDGEMENT card are the symbol recurring often in the major Tarots, indicating the “path” or course of life leading upward as growth and evolutionary progress are made. In the TEMPERANCE card, number XIV, it is fully indicated, a path running upward to the two peaks, one peak for the female and one for the male half of the Aumakua Parental Pair. Behind the twin peaks the sun is shining, repeating the symbol of the LIGHT which indicates the Aumakua.

 

In the HERMIT CARD, numbered IX, the Aumakua is symbolized as an old man who has reached the end of the “path” on the top of the mountain. In his hand he hold a lantern, again the identifying symbol of the Aumakua.

 

In the card, THE MOON, numbered XVIII, our reproduction is bad because of the blue color on the background of the picture, but in the original a path is seen to wind into broken far hills. In contrast to the HERMIT card of arrival at the end of the upward path, the MOON card symbolizes the very start of the upward growth, the way being beset by the animal natures and marked by a male and a female tower, showing that the journey is one involving man and woman, so that they may eventually learn the perfect love which allows the complete UNION.

 

As has been pointed out, the paired cards set side by side by the number code, give us always the contrast between the ideal state and the imperfect. The HERMIT is the ideal state at one end of the “path” while the MOON is the difficult beginning in which the crab striving to come up out of the water has much to overcome. The crab moves as easily backward as it does forward, and was chosen by the card designer to symbolize the many false starts and backslidings as we endeavor to progress.

 

STRENGTH, numbered VIII, falls under the code beside THE STAR numbered XVII. As pairs of opposites, their contrast makes sense. In the STRENGTH picture we see the two peaks united as ONE. The figure 8 lying sidewise over the head of the figure indicated a long period of progression (rather than an “eternity”). The Aumakua in the feminine aspect is symbolized. She overcomes the lower animal urges of the Aunihipili and the end of the path is near. But, in contrast, THE STAR figure has behind it one poorly formed far mountain and in the sky, stars lacking shape and meaning. The water being poured into water and onto the land is wasted,   symbolizing the low and middle mana wasted because none is sent upward to the Aumakua. There is a bird sitting on a tree at the right, symbol of “spirit,” in this case the Aumakua watching and waiting until such a time as knowledge is gained and the proper beginning of progress can be started.

 

THE HIEROPHANT, card number V, paired with TEMPERANCE, numbered XIV, repeats the symbol of the mana and its proper use. In fact, the Temperance card might well be made to trade places with the card, STRENGTH. If so exchanged, the contrast would be perfect, for the angelic Aumakua of TEMPERANCE illustrates well the perfect way to use the mana. Note that three lines in the drawing of the water being poured from one cup to the other can indicate our three grades of mana. The flow is first up to the Aumakua and then back, the result being contact and Help and Guidance which will be needed to tread the long “path” to the mountain top. The figure holding the cups is identified as an Aumakua by the circle of the sun (LIGHT) on the forehead. The triangle, point upward, on the breast again reminds us that three selves are needed to make up a whole man.

 

THE HIEROPHANT repeats the card of the HIGH PRIESTESS, but in this case with a male figure, the male half of the Aumakua. Again we note that the pillars behind him are of the same color, not indicating a separation of the two parts of the Aumakua. The crown has three rings and three upright pieces at its top, symbolizing the idea that the knowledge of the fact that there are three selves is a part of the mysteries. The right hand is lifted to show two fingers united, indicating the final UNION of na Aumakua.  The cross held in the left hand has three bars, sym1bolizing once more the three selves. There are three crosses also on the long tab falling in the front of the robe. They do not show in our illustion, but are on the original. The two figures kneeling before the Hierophant appear to be male, but the robe of one is decorated with a lily the other with a rose, so we see that they must be man and woman – a symbol of the fact that we progress two by two instead of one by one after initiation into the meaning of the mysteries. If we look for a contrast between the cards of TEMPERANCE and the HIEROPHANT, we see it in the finished evolution of the Temperance Aumakua and the humble approach to the very beginning of knowledge shown by the Aumakua waiting to act as guide to the two kneeling figures. The kneeling figures may be thought of as the simple worshipers of churches who still do not have the needed knowledge to progress without an earthly pastor.

 

THIS COMPLETES THE INITIATION for the THIRD DEGREE, as well as starts the work of the Fourth. By now it will be seen how well the number value code opens the secret symbolical meaning and how very “pat” these meanings appear, once they are explained in Huna terms.

All candidates will now awaken and put on the decorative cape of the Fourth Degree for a moment, before the pack is returned to its box and the Lodge is closed.

 

The next issue of HUNA VISTAS will be mailed after Christmas to give you all time to get Christmas celebrated and out of the way. As I will not be able to send you individual greetings, please let me wish each of you an early MERRY CHRISTMAS and HAPPY NEW YEAR. May the Season be blessed by all good things for you, and may your growth and progress along the “path” be entirely satisfactory.

MFL

 

 

HUNA VISTAS BULLETIN 4

New Books & Taro Cards

December, 1959

 

 

Greetings and A HAPPY NEW YEAR to you all! My thanks to all of you who have added to the pleasure of my Christmas with your letters and cards. Cigbo sends his finest meows and purrrrs of thanks for the gifts sent for his cigar box. He reports himself solvent and adds that he has managed a new impression roller for his Mimeograph as well as repairs on the typewriter used to cut the stencils. (All the “e”s chopped out on the last four stencils for the November number.)

 

A KAHUNA HAS WRITTEN A BOOK!

 

He is David Bray, of Honolulu, long an entertainer, and in recent years in charge of the Throne Room of the old Palace in which the last of the Hawaiian royalty held court before the establishment of the Republic.

 

Mr. Bray, who is half Hawaiian, has been the accepted kahuna of official Hawaii for some years. He has been called upon to recite the old prayers and chants, to take the curse from ships and public works which were evidently suffering from “bad luck.” He has gone to bless the starts of new buildings, and has carried on his healing ministry with much confidence. In recent years he has spent much time on the Mainland and has lectured in full regalia, often with his son assisting and standing by to take over the high office of kahuna when needful.

 

In a visit several months ago with Mr. Bray, I found him a most earnest and charming gentleman. He does not agree with my findings concerning the beliefs and practices of na kahuna of old except on a very few points. For instance, he will have none of the low self as the Aunihipili, and considers the High Self, or Aumakua, to be an ancestral spirit of a single sex who acts as a guardian of a family group and who frequently enters and lives in the body of tabooed animal, bird or fish, which must not be eaten by any member of the family group. I am not at all sure that he has ever read any of my books, but feel that if he has, he fails to understand my reasons for arriving at certain conclusions. That is quite all right. We had a very happy time visiting for an hour and kept entirely away from controversial points after he finished telling me how much he disagreed with my conclusions.

 

His 64-page booklet, THE KAHUNA RELIGION OF HAWAII, tells of his childhood and his contact with relatives who were deep in the kahuna lore. In a charmingly rambling series of small articles, he touches on many quaint, droll, sad, serious and inspiring things which he connects in one way or another to the life and lore of na kahuna. He tells interesting tales of na kahuna and of Pele, the goddess of the volcanoes. His book strongly reminds me of the many, many tales of na kahuna and gods which confronted me years ago when I undertook to sort through them to find the needle of reasonable fact in the haystack.

 

Mr. Bray stands out forcefully from his pages as one fully convinced of the truth of what he has to tell, at least in so far as basic beliefs are concerned. He mixes Christianity with the old beliefs and presents simply and clearly a philosophy based on the necessity of combining the Spiritual and the Material to get a good combination for use in the task of living. In this inspired end product of his life and experience, we all must join with strong approval.

 

The book has a cover printed to imitate brown tapa cloth, and was seen into its present form by Mr. Douglas Low, lecturer and omnivorous student of ancient lore. The price is $2, plus sales tax in California only, postpaid. Order your copy from The INSTITUTE FOR EXTENDED STUDIES, 5859 Compton Ave., Los Angeles 1, Calif., U.S.A. (Add 10¢ for foreign orders.) Personally, I am greatly pleased to have someone besides myself, at last, write with approval of the majority of the things for which na kahuna stood when at their best.

 

To give the flavor of this delightful little book, I take the reviewer’s privilege of quoting part of the account of the author’s foster mother. (Page 28.)

 

“A KAHUNA WITH THE GIFT OF SEEING”

 

“My own foster mother, Luika Kahalopuna, was a practicing kahuna priestess with the gift of seeing and hearing. Her name Kahalopunacame from the Moo gods who guard the fresh water springs and the food supply. Kahalopuna was the particular Moo who lived in Manoa Valley. She prayed directly to the Moo gods and asked them to intervene with her great god in the heavens, Kaonohi, the Blazing Eyeball of the Sun. Her Moo gods often sent the owl, Pueo, to her with messages and she could understand the language of the bird.

 

“Luika began her daily ceremony by placing a red square altar cloth on a clean mat in front of her. She surrounded the mat and the place where she sat with ti leaves. (To keep away evil influences.) She purified herself by sprinkling the mat and herself with olena water. Olena water was made by scraping a bit of olena root into pure spring water. Next she crossed four ti leaves on her altar and placed a bowl of awa upon it. Awa is a fermented drink which Hawaiians have always used as an offering to the gods. Then she seated herself within the circle of ti leaves and prayed for the gods to attend. She flicked a bit of awa into the air as an invitation to the gods.

 

“When she felt the gods were in attendance, she drank the awa and presented her problem to them. If the question was simple, Luika took a glass of water, asked the inquirer to drop something into it, and she would look into the water and see the answer ….. If the question was serious, Luika addressed her prayers to Jehovah and to her own gods as intermediary saints. Tolerance was her great principle. She believed everyone had a right to interpret God’s will in his own way.”

 

WANT TO CHECK YOUR P.A. READING ABILITY?

 

Want to check your P.A. Reading ability with the author of the book on the subject? If you do, then watch each issue of HUNA VISTAS for a reading of someone whose picture appears as a part of the news in TIME magazine (which has been chosen for the present as one most likely to be on your reading table.) In the TIME issue of December 21st, 1959, page 31, is a picture of Dr. Anna Aslan, whom we mentioned in Newsletter No. 5 in connection with the articles running in English papers on her use of procaine as a rejuvenator and possible aid in treating some of the ills of the old. My reading is clockwise leaning will pattern and good round personality circle of normal size, with a degree reading of 383.

 

WITH SUCH A P.A. READING (if I am right   please check and let me know what you get), we can better judge the reports favoring her treatment and those strongly suggesting that she is, as TIME puts it, perhaps “Dr. Faust in Skirts.” A columnist in the daily papers warned against confidence in her findings and went on to say that we had better watch out and not be fooled by claims made by those behind the Iron Curtain. (I take it that this does not include the poorly trained and unreliable men who spoof us into thinking their rockets and Sputniks can begin to compare with ours.) From her P.A., Dr. Aslan may be judged constructive, honest, of the best intentions. Her degree reading is about 10 degrees higher than the readings of the best doctors read in the Vista region. (In passing, may I say that a number of my friends have been trying the “H3″ or procaine treatments and, so far, not one has reported results so poor that treatments have been discontinued. One doctor, who is past 80, reports much benefit for his arthritic condition.) Since the AMERICAN WEEKLY magazine of the Hurst papers ran the articles which first appeared in England, interest seems to grow to the extent that writers on medical subjects feel it their duty to repeat Cigbo’s warning in Newsletter 5, to “HOLD YOUR CHARLEY HORSES!” TIME thinks perhaps the benefits reported may be due entirely to “suggestion,” and it is to be agreed that getting the needle three times a week should make a really grand physical stimulus to augment the suggestion of healing offered in the approving articles and in the digests of these articles now available from the makers of Novocain and from the Brown people on the West Coast who now package procaine as “Fabcain” for the Aslan treatments. Literature is sent free to medical doctors if they request same. Praises be to Psychometric Analysis (Adv.). We can now, at the very least, make a reading and have a good chance to learn who is probably trying to swindle us and who is not.

 

THE ENCYCLOPEDIA OF PSYCHIC SCIENCE by Dr. Nandor Fodor, which has been out of print for some time, is desired by some of the new HRAs who are going through the files of back Bulletins and are interested in quotations from the book. If you have a copy and will part with it, please write and set your postpaid price on it. Good copies, when available, were selling two years ago for $15.

 

THE LOST KEY TO THE SCRIPTURES, by Alvin Boyd Kuhn, Ph.D., is a 64 page booklet selling for $.59 post paid. The address to use is, The Academy Press, 218 West Jersey St., Elizabeth 2, N.J. If you happen to be unfamiliar with the books of Dr. Kuhn, get this little one and you will find in it a condensation of the main points made in his several earlier books. In his scholarly writings he has carefully traced the pre-Christian beliefs of Egypt and other lands, showing that the basic doctrines of Christianity (as they have come down to us today) were part of much earlier systems. He is famous for his conclusion that in a lost secret code, the “living,” as we know them in the flesh, were called the “dead.” Behind this lay the belief that “souls” live and enjoy far superior mental (or other) powers in the heavenly levels of being. For some unknown reason, God commands the souls to descend to denser levels and incarnate in human bodies. They do this, and when in the body, are called “the dead.” If they conduct themselves rightly, they are allowed, at the death of the physical body, to return again to the vastly more “alive” and enjoyable state of non-material existence. If they become evil however, they may be cursed with the “second death” and be kept on the physical level. Life on earth in a body of flesh, Dr. Kuhn points out, was coded in the “mysteries” of certain schools of thought as life in Hell or the Egyptian Amenta or whatever place of punishment one might reach after physical death.

 

We have considered in the earlier Bulletins the very important problem of whether the “soul” comes down to incarnate for a lifetime in human animal bodies, coming down or reincarnating a few or a great many times. We have wondered WHY a soul, supposedly perfect and uncontaminated by “sin” should have to come into incarnation and be exposed to the evils of greed and other “sins” common to the animal man. Dr. Kuhn seems to make little use of the idea that the Aunihipili is also a “soul” but not as evolved AND, if the presence of an Aunihipili (as proposed in Huna) is admitted, then we cannot avoid including a form of evolutionary growth which will begin at the lowest levels of creation and work upward until the souls reach the exalted position from which the “Fall” theory forces them to descend.

 

This problem is so important to us in our efforts to understand how we got where we are, and how we must act to arrive at a final and happier destination, that we can ill afford to fail to make a careful study of all the arguments favoring the two conflicting theories. Dr. Kuhn’s writings furnish an excellent source of information for such studies as lean to the side of the “Fall” from above which he traces through ancient beliefs with great skill.  For the opposite side of the problem, we have Huna and its theory which fits right in to modern findings concerning evolution, carrying the theory on, of course, from the strictly physical or material into the realm of “selves,” souls or units of evolving consciousness.

 

In making the symbols of the Tarot Cards, the makers seem to have embodied the “Fall” theory in the card of THE FOOL, numbered zero. This looks much like laughter aimed at the “Fall” theory, for in the MAGICIAN we see what seems to be the drawing down from on high of the life forces and the planting of them in the earth. The WHEEL then gives us a good picture of the evolutionary process by which the life force comes into higher and higher states or stages of being. The HANGED MAN shows us the man imprisoned in the flesh, but becoming aware of higher levels. JUDGMENT symbolizes the need for reincarnations which will make possible the arrival at the evolved states pictured in THE SUN and in THE WORLD. (Check your illustrations of the cards laid out in the secret order.)

 

HRA LOIS ANONA ARNOLD has sent in for review the first three units, which she titles “FRAGMENTS,” of a mimeographed series of articles on the Taro Card so titled, “THE TAROT CARDS ARE ABOUT YOU.” The “Fragments” run about 8 pages in length, are nicely mimeographed and sell for $1.04 each. Order from I. P. I. C., 1811 3/4 North Western Ave., Los Angeles 27, Calif. The Bible and the Cabalistic background are used to draw meanings to fit the Tarot Cards. For those who favor the Cabala and Hebrew letter numbering of the cards, this is your meat, most decidedly. The writer does not argue her points. She “tells you.” No time or place is allowed the thoughtful HRA reader to indulge in the “suspicious inspection” of ideas which has been hopefully advocated by Ye Ed of H.V. The releases, however, offer the reader, in a swift procession, ideas and comparisons and proposed meanings of the most amazing and varied kind. Almost everything ever taught concerning Tarot meanings, sources and secret coded significances (other than our own Huna slants and the secret code by which the cards are laid out according to the number addition method) may eventually be given in the “Fragments” and, it would seem, much that has never been offered by anyone before. How many units will be released is not stated, but three are now ready. “I have enough material for a dozen Fragments,” writes Mrs. Arnold.

 

CHEERS FOR THE YOUNG IN HEART!

 

After some kindly but critical remarks in letters concerning the way the Lodge is conducted in the Taro studies (“Taro” means the Huna kind of cards) it is a joy to Ye Ed to have such a letter as,this:

 

“Dear Uncle Max, His Utmost, The Exalted High Card of the Mother-Father Lodge of the Ancient order of HRA Taro AND Door Keeper, Cigbo, definitely the ‘Low Man on the Totem Pole’ but with potentialities which should verily make The Adorable High Card look to his avocados … pardon, I mean laurels.’

 

“Oh! Uncle Max, what delightful nonsense you concoct! And I am all for your latest project relating the Ancient Taro to Huna teachings. And I just love the Lodge meetings. Never was there such a lodge ritual!  And heaven forbid that there should ever be a duplicate but for us SEEKERS INSPIRED BY EXALTED HIGH CARD. It is just purrrrr fect! (Signed) HRA M.J.

 

HYPNOSIS COMES SLOWLY INTO USE

 

TIME magazine for December 21st tells of the growing use of hypnosis by doctors in treating patients who suffer from the pains of the last stages of cancer. Patients are also being taught to hypnotize themselves when the pain becomes severe. This was discussed by a psychiatrist who remarked that if there was a psychological need for pain and suffering, hypnosis would be of no use because it would be rejected. To learn to use self suggestion is good insurance against future times of pain and trouble.

 

Another important milestone in the use of hypnosis is to be noted in a recent statement made by Dr. Aron A. Papermaster of Fargo, N.D., an instructor in surgery, before a meeting of the American Society of Clinical Hypnosis. He said that in 14 years of testing he had found hypnosis of the greatest value in dentistry where the patients were often only three years old, and even as young as two and one half. It used to be thought that 5 years was the lowest age.

 

A NEW REPRINT OF THE WAITE TAROT CARDS and book has been made by someone and both cards and book are offered now by Mystic Arts Book Society, 101 West 31st St., New York 11 N.Y. This is a book club offering membership to all who will buy 4 books a year at slightly reduced prices. They offer the Cards in four colors (a great improvement on the ones we have had from FATE magazine and published by The de Laurence Go., Inc, 180 North Wabash Ave., Chicago Ill. who sell the cards alone for $2.50 and the book for the same price, both for $5.00. This less expensive set is in two colors and not so gay, but will do. (FATE has been very slow to fill orders, so de Laurence is a better bet if you wish the less expensive pack.) The Mystic Arts people offer the cards for $3.95 and the book for $4.95, both together for $7.50, postpaid, but this puts you under the obligation to buy four books on occult subjects each year. I get their ad letters and find that the books are good enough, but that I have read most of them long since. If interested, drop them a line and they will send you their offer and book list. Their cards are said to be exact reproductions of color and line of the original Waite pack, which Rider brought out in England, but which were not copyrighted in U.S.A., so are republished here by all and sundry. The reproductions in color in the ad sheet on my desk show the colors much brighter than in my old Rider pack, but although slightly gaudy, they are rather striking.

 

TARO CARD SYMBOLOGY – Initiatory Unit FOUR

 

ALTHOUGH THIS IS THE FOURTH UNIT, all lodge members took the Fourth Degree of A.O. of HRA Tarot in reading the last Huna Vistas. As a Christmas and New Year bonus, Cigbo now graciously confers on each of us the FIFTH DEGREE, after which he removes his Santa whiskers and puts on his Baby New Year costume so that he can confer what he insists is the 1960th degree of something or other. Someone remarks, “How silly can we get?” The Taro pack is taken from its box and placed on the central altar and the Lodge is abruptly declared OPEN.

 

SEVERAL SEATS IN THE LODGE ARE FOUND TO BE EMPTY, and the Lamp Lighter is missing. High Card looks greatly distressed as he sadly explains that in Fate magazine and in the Aberee last month there came out a full page ad announcing that in Las Vegas a “Council of Masters” stood ready to advise, teach and instruct in all matters of belief, health and living. The caption “MASTERSHIP ASSURED” was striking. As we all have always hoped that there actually were “Masters,” although none have been found since early Theosophical days, and as all have sometimes thought it would be nice to be a “master” of the sort described by Mme. Blavatsky and her friends, well, as is always the case when such announcements suddenly appear, several HRAs rush to scrape up the “$10 initial donation” to get them started. Old High Card further explained that he had asked two hopeful HRAs to please call on the Council of Masters when in Las Vegas, if the address behind the P.O. Box number could be obtained from the postmaster. So far no report has come back. Possibly the editors of ABEREE will have a glowing report to make in next issue.

One of the missing Lodge members comes in wearily. “You’ve no idea how hard it is to borrow ten dollars for an initial donation, just at Christmas time, and I did so want to become a master,” the member remarks sadly. Then with a slight flash of hope, looking sternly at old High Card, “What’s the matter with us and the Lodge? Can’t you produce a single, solitary master? Seems to me that at least someone might run the cards and be master enough to give us some guidance for living through what is going to happen in 1960.” Eyes turn to High Card. Cigbo rushes in with a paper cap in the form of a cone which he has just rolled from a discarded piece of Christmas paper found in the trash barrel. He places it on O.H.C.’s head and hops down from his shoulder to admire his handiwork. He decides that he has created a “master” of the finest, and begins making the rounds with his cigar box, hopeful of collecting an “initial donation” of ten dollars before the Taro forecast is made and members donate according to their estimate of the value of the prediction.

 

HIGH CARD still can’t shuffle cards because of the thumb he cut in November on a buzz saw. Cigbo hops to the top of the altar and obliges with a fast shuffle using all four paws. High Card begins to explain slowly…

 

TO TELL A FORTUNE MY WAY

 

After shuffling all 78 of the cards yourself, lay the deck on a flat place before you. If there is a customer seated opposite you, he can shuffle, spread out the full deck face down, and pick out five cards where the pack breaks when swept across the board to make a “smear” or “Spread.” If there is no customer, you can cross your own palm with anything that may be handy.

 

THIS IS THE RUN FOR THE PAST.

In our case we are asking for a glimpse into the future, so we will run for the past, and if it checks out, well, we will run for the present. If it also checks with facts, we will then try a run for the future. Cigbo spreads the cards and paws out five. High Card turns them face up before him and this is what he has: (Left to right.)

SEVEN OF CUPS (check on your illustration sheets) As we are reading for world conditions, and with the Free World and Red World as the two major divisions, we see in this card high hopes of good things to happen, but without much preliminary work or planning to bring the good things about. “Pie in the sky.”

THE FOOL is the only major deck card in this draw. It therefore is most important. It means the probability of a FALL because there has been so little use of the head, so little reasoned planning  just blind blundering forward. This could be the card of the world situation which developed in the near past with the threat of a war of atom bombs.

The TWO OF CUPS is a card which, in this world situation, would indicate in the past a move toward friendship and cooperation. This would fit the recent efforts to get together and talk things out in a friendly spirit. We might say that planning was still poor, but friendship was budding because of the need to heal world ills.

The TEN OF SWORDS may be read as the end of strife and in our world situation we recently arrived at a complete atom bomb war stalemate in which neither side dared longer to resort to even “limited war.”

The KNIGHT OF PENTACLES comes last in the draw. Our knight is still in armor but has given up his sword to fight with the sign of money — commercial “cold war” and financial strength.

This seems to fit the immediate past very well, so we will make a note of what cards we drew it this spread, and then gather up all the cards, have them shuffled, and make a second spread and draw of five cards for the immediate PRESENT. (Old High Card is making the spreads and draws on a table beside him as he writes. Cigbo stands by to shuffle and draw. He crossed O.H.C.’s palm with the silver of a dime, but soon managed to have it back in his cigar box. Always shut your hand over the silver when/if your palm gets crossed.)

 

THIS RUN IS FOR THE IMMEDIATE PRESENT.

Again the cards cut are listed reading left to right.

TEMPERANCE, one of the two majors in the draw and important. It shows the increase of the friendship and (under High Guidance) a strong wish to get together for exchange of friendship’s good offices. Both sides want peace and hope strongly for it. The next three minor cards are all of the wands or business suit. This might be called a return to “business as usual.”

The KING OF WANDS with the dragon on the back of the king’s throne, fits perfectly with the sudden emergence of Red China into the world picture. With war too dangerous to make, China offers one of the best markets for many things the West has to sell. The pressure of American Business to have China recognized so that we can share her market was noted in a news report which also mentioned the sudden flooding of our markets with goods made by the Chinese in Hong Kong.)

The SIX OF WANDS continues the story of business in the saddle and making happy progress.

The FOUR OF WANDS again extends the wand reading, suggesting that in business interchange there is a growing friendship of much importance. Visits are paid and are welcomed. With the easing of war fears, business gains confidence and plans for greater things can be made.

THE STAR is the last of the five cards in this draw. It is also a major and so is important. It is a card of wasted effort and lack of sound  planning. The water, or force of mana, is poured lavishly, but to no purpose. This is often a card of loss, theft, thoughtless waste and spoiling of good things. As it is in such a critical position at the point where we move from the end of the present into the arriving future, we need to know all we can of the implications of this card, SO WE SHUFFLE ALL THE CARDS EXCEPT THE FIVE OF OUR PRESENT DRAW AND DRAW OUT ANOTHER CARD TO GO WITH THE STAR. (This may be done with other cards in a draw if their meaning is not clear. The additional draws often clear up the confusion.)

FIRST alternate draw (after shuffle and spread of remaining cards of the full deck) gives another wand or business card, this time, the TWO OF WANDS, meaning that the waste motion of the STAR is connected with business expansion plan , which will go wrong. This is a little indefinite, so a second draw is made from the same spread (no fresh shuffling as all alternate draws are now made from the same spread, picking cards where the pack “breaks” or opens).

SECOND alternate draw is the FOUR OF SWORDS, with the meaning of a truce in war and a period of meditation and waiting, looking to better things to come. This fits the STAR and can be read as a slowing down of the war preparations. My reading is that the waste of the STAR card centers largely on the vast waste of military preparations for a war no nation now dares start. One more draw can be made to see what background of forces may lie behind the STAR.

THIRD alternate draw gives a major card, THE DEVIL. It can be read to indicate all the forces of greed in business, greed for power, and all the evil of too much hate and nationalism, all these as the background of the waste effort of the Star and the continuing plotting and arming.

 

THIS IS THE RUN FOR THE FUTURE.

A silent prayer is addressed to the Po`e Aumakua asking that a part of the crystallized future for the year ahead be revealed through the Taro symbols.

 

The complete deck is gathered and well shuffled. It is tapped out into a fan spread, showing several break points. The five cards are drawn from the breaks and placed in line, face up. All cards in the pack are placed right side up as no allowance at this time is being made for changed meanings because of reversed cards. High Card draws a long sigh of relief as he bends over the five cards before him on the altar top. The Lodge becomes silent and the tension of anticipation mounts. High Card lifts his head and smiles, saying, “All is well.”

The THREE OF WANDS is the first card and we see that in the year ahead the business world will once more lead the way, using trade agreements to open doors of friendship.

 

The TWO OF WANDS comes next, repeating the prediction of expanding trade on all sides and many new plans.

 

The KING OF CUPS is third and centers the line of five cards. He wears a coat of chain mail which is covered by his rich cloak. In his hand is the cup of friendship, not a sword. The reading is that the turn to friendly relations continues and comes to a high point.

 

The PAGE OF CUPS comes next, with the reading of friendly proposals in smaller matters. Perhaps we have the diplomats beginning to get together on a friendly basis to straighten out lesser matters. But they will be far behind the business men of the world who are making more practical plans in the months ahead and who are going to be the real diplomats and ambassadors who will break through barriers and begin beating swords into plowshares.

 

The ACE OF WANDS is the fifth card in the row. It is a card of new conceptions in business, new plans, and augurs great success unless plans go wrong. It calls for  a new beginning, perhaps a newer philosophy of business in which there is friendship and the desire, or at least willingness to make a fair exchange all around.

 

For an alternate to go with this card and give it more definite meaning, we make a single draw and getan alternate draw: NINE OF SWORDS. This card is described as picturing one who awakens from a nightmare to find that all the horrors are vanishing and that the present is safe and real. Perhaps no happier card could have been drawn for our alternate than this. It can stand for the world which has been in terror of war for long centuries awakening at last to a time when war is to be replaced by reason and understanding and a mutual desire for friendship and primary justice. For years we of the civilized part of the world have known enough to enable us to begin cooperating and thus avoiding the terrible cost in lives and substance of the use of the Law of Tooth and Fang. The Huna Law of Non-hurt and the Law of Love symbolized by the greatest of all na kahuna (whether real or a symbol) gradually returns to aid a stricken world. No violent reactions of Mother Nature show in the prediction of the cards. The recent discovery of age old ridges in the ocean bottom laid down by the action of water along a set equatorial line discounts greatly the fear that the poles will change and the earth will be flooded or frozen or both. We seem to have at least a little time left in which to begin to use what we know and to make an earth nearer the ideal. Perhaps when Business gets the world slightly straightened out, we will begin to have time for the revamping of the dogmatism in the many religions of the world. The religious antagonisms are very great, we all admit, and true friendship is difficult between men who fear or dislike the dogmas of each other’s religion. Let us look forward to, and pray for, the time when all men can walk together in a common and greatly simplified religion whose basic command is “TO LOVE.”

 

THE LODGE MEMBERS CLAP POLITELY. High Card takes a bow. Cigbo grabs his box and starts rushing around to make the meeting legal. He is slapped down, given two green stamps to pacify him, and the floor is given to the HRA who demanded a “master,” or at least one who could tell a fortune. “Well, I suppose I will have to be satisfied. But how can you guarantee that what the cards are supposed to have predicted will come to pass? High Card doesn’t look like a Master to me, standing there with a dunce cap on his head. Why can’t we have someone who can look the part and perform some miracles right before our eyes to convince us that he IS a Master?”

 

Cigbo knows the answer. He speaks up loudly, “It’s because none of you give me enough $10 initial donations, and enough ten dollars following that every month to allow us HRAs to afford a real, and a honest to gunny Master. You can’t have a real Master like you want or a Council of Masters for green trading stamps. You just ask me. I know.”

 

High Card suddenly decides to close the Lodge for the present. He raises one hand and one foot. “The Lodge is Closed,” he intones.

MFL


HUNA VISTAS BULLETIN 5

Psychometric Analysis &  Taro Readings

January, 1960

 

 

“THE MEN WHO RIDE IN SAUCERS” article by Max B. Miller in the February, 1960, issue of FATEmagazine, will supply us with the pictures this month on which to make psychometric analysis practice and comparison readings. The article in question is on page 32 for the start, and runs through page 38. Allowing for the transfer of aka threads and the possible psychometric contact with the wrong person when using the photo reproductions as the basis for the reading, check tests may be made. It must always be kept in mind that the reading I give is possibly wrong and for this reason calls for checking by all hands, and reports on variations. Recently, by the way, I  made a reading on two people who crashed in a small plane and were, no one seems to doubt, killed a few months back. I could get no counterclockwise circle of the pendulum over the picture of the woman, although I got one at once over the picture of the man. In all honesty I had to report what my Aunihipili gave me, but ventured the opinion that my “George” was feeling too gallant to report such a tragic happening where a lady was concerned. Not only had you HRAs who are making P.A. readings better watch your step, BUT you had better help me watch mine as well.

 

THE FIRST reading to check is for Mr. Daniel W. Fry, who is described as the vice president of an engineering and manufacturing company in El Monte, California. He reports that he made contact in 1950 with saucer people who took him for a ride to New York and back in about thirty minutes. He has written a book about his experiences and lectures on Flying Saucers betimes. His reading, as I get it, is: 

 

Pictured also on the same page is Kelvin Rowe, described as a “contactee” who operates a bulldozer and claims to have been to outer space more than 350 times. He says most of the others who report such experiences are liars. For his reading I get: 

 

THE NEXT READING is for the gentleman on page 35, Orfeo Angelucci, who also writes and lectures about his experiences with saucer people and their saucers. I make his reading: 

 

GOING BACK TO PAGE 33, we find the organizer of a Saucer Study group, Richard T. Miller, said to distribute tapes of messages from the saucer people received from various “contactees.” I read:

 

ON PAGE 37 we find a young woman, Angel McCall, who attended the saucer convention as “Miss Venus.” Just to what extent she goes in for saucers and space travel was not stated. At any rate she was given a P.A. reading, and the outcome was surprising:  (no circle reading at all!)

 

To sum up and compare the readings, the first thing that stands out is the trident “will pattern” for all but the lady. In our code, this indicates probable response to spirits of the Auhane level. This influence could be anything from good to bad or show great “will” and determination in sticking with a story despite all doubters.

 

The second similarity is to be found in a comparison of the personality circle or reading for the Aunihipili. Daniel Frey gives me a circle which slowly changes its axis and which is not normally round, however, it is clockwise and so indicates constructive or good drives. I would expect him to be a man of many changes of moods.

 

Kelvin Rowe, in sharp contrast with Mr. Fry, has a very small and weak “personality circle” which is counter clockwise and, if we follow our code, this would indicate a destructive tendency on the part of the Aunihipili. In accusing others of being liars, his reading would indicate that he may not have his own skirts clean.

 

Orfeo Angelucci has a “personality circle” which, like that of Mr. Fry, changes axis during my reading, but remains clockwise and so constructive.

Richard T. Miller gives a “personality circle” which is also very small and weak, but it is clockwise and constructive.

 

Angel McCall gives no “personality circle” at all and her “will pattern” is not a trident, just a very wide “V” indicating one very easily influenced for either good or evil. With such a strange reading, she would seem the most likely one to be from Venus. She is to appear in a musical called “From Venus With Love” we are told in the article. It will be interesting to follow her career and see what she accomplishes.

 

The degree readings are most interesting, ranging from 294 for Mr Angelucci to 326 for Mr. Rowe, 325 for Mr. Fry, 321 for Mr. Miller and 312 for “Miss Venus.” It would seem that this gives us the general degree range or level for those who ride in saucers, make contacts with saucer people or otherwise take part in the fun and write and lecture about their experiences. On the other hand, the readings I have made of a few of the writers who have claimed no actual meetings with the saucer folk, but who studiously try to analyze the current reports and make some sense of the many contradictory claims, have all been much higher, usually of the degree level of the good reporters, from 360 to 370.

 

My general conclusion is that there may be spirits(or saucer entities) strongly influencing (at least at times) the people who claim contacts with the visitors from outer space or to have ridden in saucers. What do you get in your readings?

 

FATE magazine, which we will use for our check P.A. readings of photo reproductions, is seldom found on smaller news stands, but may be subscribed to at the rate of $3.50 the year for U.S.A. or $4.00 for other countries. The address is, Clark Publishing Co., 845 Chicago Ave., Evanston, Ill., U.S.A. Several have written to object to the use of TIME magazine as a source of test pictures. The main objection is that the writers do not read TIME because they dislike its political slant. FATE may not be perfect, but so far as I can see, it has no political ax to grind. It is a very interesting journal and one of the chief outlets for information which the Press of the land does not consider as having news value. I particularly like the monthly report headed “I SEE BY THE PAPERS,” in which items from far and wide are passed on to the reader. In the February issue, for example, I find a very interesting report on experiments being conducted to see if hypnotic suggestion can really cause warts to vanish. At the University of Aberdeen in Scotland, subjects were hunted out who had similar warts on both sides of the body. One side was treated with suggestion, but not the other. The warts on the treated side vanished while the ones on the opposite side remained as they were. These tests are most significant, and had it not been for FATE,I might never have learned of them. If, as is believed, a virus causes warts, then the next step is to see what other diseases caused in a similar way may be cured by suggestion.

 

The next item was a comment on an article in the SCIENTIFIC AMERICAN, in which a recognized authority on tidal waves has reported finding that down the years, about once each century, a great tidal wave strikes at some place in the world and kills a large number of people. He does not say what he thinks causes such waves, but suspects movements in the ocean floor. The last such tidal wave came in 1876 and killed some 200,000 persons on the shores of the Bay of Bengal.

 

Next is a report that our newest nuclear submarine, the SEA DRAGON, hit some unidentified object on her trial run and caused considerable damage to the propeller and possibly the hull. It seems that the first guess that a whale had been hit was later given up. The damage was too great to be caused by any known kind of whale.

 

A study is reported of the effects of certain mushrooms which cause mental disturbances. (There is a growing list of drugs and chemicals which produce conditions which resemble in some ways the various conditions which have come to be associated with different types of insanity.)

 

A Catholic church is mentioned in Warsaw where a halo was said to have appeared around the head of a statue of the Virgin and a strange glow of light now appears around the steeple. Gov. Williams of Michigan was traveling there and went with his wife to see what might be seen. In a letter he reported that the glow was easy to see but not to explain.

 

Three most interesting and provocative items have to do with what appears to be Aunihipili spirit activities — that of “poltergeists.” In one instance, long investigation failed to show a reason for the explosion of milk bottles in a home refrigerator. If the paper milk bottles were used to replace those of glass, they were ripped explosively from top to bottom. One investigator saw a temperature rise of five degrees in a bottle of milk in five minutes, when the rise should have been nil. The temperature then dropped to normal. (Reminds one of fire immunity.)

 

IT SEEMS that PREDICTION is the order of the day, now that a new year has arrived. Several of the HRAs have written in to comment upon the prediction made in the last issue of HUNA VISTAS accomplished via a laying out of the Tarot Cards in my special manner. I appear to have competition. My card reading indicated that all would be rather good for U.S.A. in 1960, and that business activities were to be to the fore, while many of the past fears and difficulties would cease to worry us so much. I have been reminded:

 

THAT WITHIN FIVE YEARS all would go to the demnation bow wows on planet Earth and that the Saucer People would have to come in great swarms to pick up those of us worth the saving and take us to some safer place, supposedly on some planet with an exact duplication of our temperature, atmosphere and atmospheric pressures, to say nothing of gravitational pull. While I would not think of contradicting all the great prophets of the day who tell us these things, I may be excused if I mutter “Nuts!” in my beard and wonder why in Sam Hill the all-knowing prophets and profits do not get together on their predictions instead of contradicting what the other fellow writes.

 

THAT BY 1962 the Millennium or its equal will be here.

 

THAT BY 1961 we will have a revolution in U.S.A in which Big Business will have the final battle with Big Labor, and all the unorganized “little people” will get it in the neck as bystanders.

 

THAT RED RUSSIA will soon take over and that we will see a dictatorship in U.S.A. which will last three years. (What Russia could possibly want that would cause her to shoulder our political and economic mess, even for three years, no one seems to have said out loud.) THAT SOMEONE UNNAMED will suddenly become dictator in U.S.A. and begin a strange effort to get the nation to unite for one great effort to survive.

 

ETC., ETC. and ETC. I refuse to give an inch. Others may stick to their guns, but I will stick to my cards, even if some of my good friends make no bones about NOT liking Tarot Cards or much of anything connected with them. One thing about ME and MY predictions via the cards, which gives me the edge on all of the other predictors is that I always have it understood before I even make the first shuffle of the pack that if what I predict does not come true, I WILL RUN THE CARDS AND PREDICT ALL OVER AGAIN. Ever hear of any of those other predictors taking back a prediction or offering to refund on them as defective in material or workmanship? By the way, perhaps some of you who do not like the Tarot might like the ancient Chinese “I King” (or Ging or Ching, or however you prefer). I have it in two books, each filled with double talk type of passages. One tosses the sticks or three pennies to calculate from the fall which of the many passages must be turned to and read to give a basis for interpreting the message relating to the future. For instance, one takes a passage like the following to work out the answer to a question, “contemplation of my life decides my choice between advance and retreat.” Or you might get this one, “His feet are fastened in the stocks so that his toes disappear. No blame.” (Gazing into a crystal ball may have more appeal. Simplest approach is to carry a rabbit’s foot.)

 

YOU WERE RIGHT!

 

The prediction you made when reading the end of the preceding page came true almost instantly! Cigbo DID discover almost at once that “predictor” was not right. He lectures me and says, “All Peedictions has gota be and/or, not and/er, not even and/if.” Now we are all prophets in our own rights. Cigbo takes the blame as usual, and takes this opportunity to make his New Years prediction, which is, “A kat will be the frist to land on the moon and be able to live there because there will be milk in his saucer every time the COW JUMPS OVER THE MOON.” He bases his prediction on probabilities, the “COW” being a proven fact that even the children accept, regardless of the fact that we adults refuse to believe anything that comes from behind the Iron Curtain about such silly ideas as rockets reaching the moon.

 

WHAT EVER BECAME OF DIANETICS?

 

asks an Australian HRA who has just come into the Huna fold and who has been going through a set of the bound books of the HRA Bulletins, (which have been re-run and are again available, all 128 of them).

 

I must confess that I really do not know. Dianetics became tied up when a financial backer took over, so the originator, L. Ron Hubbard, invented a new set of “techniques” and changed the name to “SCIENTOLOGY.” This was at least five years back. Every year or so Mr. Hubbard announced a new and vital discovery which would change the methods used to “clear” subjects or patients, and offered to teach the new “techniques” to all and sundry who would pay a fee ranging from $450 to $500. He gave degrees to those who took his new courses of instruction, and then, at a later time, seems to have canceled the degrees and disowned the former students when they did not take the new courses.

 

A December 11, 1959 circular letter (copyrighted) is on my desk announcing still another “technique” and course, this time to be had at the bargain price of $450.00. The course seems to be offered in England and Australia as well as at Washington, D.C. and Los Angeles. Where L. Ron is not present to give the lectures to accompany the new instructions, tapes of his lectures are run.

 

Frankly, I have not kept up with all the changes in the invented vocabulary used to tell one how to get to be a “clear” or to make one, or to rise to the great heights at which one does something important about the “Thetan.” I do not know whether or not something of practical value has come out of the years of “fuss and feathers.” In the sheet before me, L. Ron says that he has taken nearly ten years to build this “bridge” and that now he is sure that it will stand all loads and stresses.

 

What do I think? I think that next year we will see a brand new set of “techniques” announced and offered at the usual price of around $450 to all who have the money and are willing to go along. From the Huna point of view, L. Ron’s basic theories are partly right and partly absurd, as to a kahuna his “Thetan” would certainly appear in trying to take the place of the Father Mother Aumakua.

 

COSMOPOLITAN magazine for January is largely given over to articles covering all facets of “the UNKNOWN.” Most entertaining discussions of spirits, dreams, ghosts, ESP, astrology, the effect of drugs on the mind, Lost Atlantis, mysterious monsters and modern searchers into the tangled field. The issue makes a good introduction to the “occult” when handed to a doubting friend.

 

TARO CARD SYMBOLOGY – Initiatory Units Five & Six

 

THE LODGE OF A.O. HRA TARO WILL NOW BE OPENED. The pack is laid upon the central altar. The Lighter of the Lamp has given up trying. All members in good standing have managed to get through the door by whispering the password to the Doorkeeper, who is Cigbo, and who responds proudly with a meow. Only a few seats are vacant. The costumes which the members have put on for the session are very colorful and many a robe is decorated by a set of symbols so ancient and mysteriously mystical that no one now living has the slightest idea of their meaning. The Exalted, Worshipful, Rev. Dr. Ph.D., Grand Past and Present and Future Master for the evening is again Old High Card. He is resplendent in a silvery robe trimmed with plastic moonbeams. He comes to stand before the altar and bows deeply in reverence before the pack, hands clasped low before him, his lips moving silently as he whispers the unspeakable Word.

 

THE HRA IN THE CHAIR OF TREMENDOUS GRAND MISTRESS rises with a frown. “WHAT did you say?” she demands. “Aren’t we all being initiated, and aren’t we all entitled to know what the unspeakable Word is? I think we should be told.”

 

Ol’ High Card looks worried. “I quite agree,” he admits.

 

T.G.M. “Then out with it! What are you hesitating for?”

 

O.H.C. “As a matter of fact, I don’t know the unspeakable Word. But every Lodge and Religion is supposed to have one, I am sure of that. When you saw my lips move, I was, really just saying to myself, “I wonder where the HRAs are who went off to become chelas last month under the guidance of the ‘Council of Masters!

'”

THERE IS A COMMOTION at the outer door. Cigbo is heard answering as the password is given. The missing members march somberly in.

Cigbo grabs his box and begins rushing around to make a quick collection, explaining that a fatted calf must be supplied instantly before the Prodigal Sons and Daughters can be properly welcomed home to the Lodge. His project meets a cool reception. He inspects a button and three Green Trading Stamps as he retreats, muttering in his beard.

 

The HRA who is filling the chair of THISANDTHAT for the evening, rises. “I move that we toss them out as Huna heretics instead of treating them as Prodigal Sons.”

 

The HRA filling the chair of GRAND UNDER AND OVER DOG, rises. “Just a moment. Isn’t Huna a religion? At least, wasn’t it the only religion they had in Polynesia? Sure it was and is. And, I wish to ask, HOW CAN ANY RELIGION be given proper respect unless it has at least a few heretics? I vote that we welcome them back.”

 

There is a glad murmur of agreement. Hands are shaken and the seats are filled. One of the Heretics explains, “Something went wrong. The ads have stopped running and I imagine none of us was sincere enough to meet the qualifications.”

 

Another HRA rises and holds up a copy of the January FATE. “I saw this ad for a book all about the GREAT FLOOD which is about to come when the poles flip. I answered and my letter came back stamped by the postal inspector or someone, ‘out of business.’ In the ad it said some government people had been asking a lot of questions, but that the author of the book thought he had them quieted. Perhaps the Council of Masters had that happen to them. A letter from the ABERREE suggests they might have even suffered demise.”

 

THE FIFTH AND SIXTH DEGREE of the Taro presentation is now undertaken by Ol’ High Card, no one else being in the mood for the task at the moment. He produces a small sign and hangs it on the front of the central altar. It reads, YOUR GUESS IS AS GOOD AS MINE.” A member rises and says, “I can’t accept the dogma you promulgated without authority that kalo, in Hawaiian, equates with Tarot — that is, the name of the cards. I feel rather certain that the Polynesians, even if they once did live in North Africa, never knew about the Tarot Cards or had anything to do with the pictures or symbols.”

 

O.H.C. “We’ll never get anywhere in creating a Lodge if we are not allowed a few dogmas. However, we cannot get along without having members who will make the careful and suspicious examination which is needed as every smallest item of possible information is offered. I suggest that beside the Heretics we place chairs for any who wish to join what we might call, THE A.O. HRA TARO LOYAL OPPOSITION. I further suggest that the Heretics be awarded sole possession of the 33rd degree, and these of the Opposition the possession of the 34th degree, with authority to add to their official signatures their degree in order to identify themselves.”

 

ENGLISH MEMBERS, “HEAR, HEAR!” Doorkeeper, “MEOW!”

 

C.H.C. “As we are all agreed, so be it. And now, as Cigbo gave us all the 5th Degree as a Christmas present, let us consider its work as a part of the 6th Degree. If all members will produce the illustrations of the cards, we will consider the possible initiatory significance of the symbols of the last row of three cards as they fall when the majors are spread according to the secret numerical addition of values method. It will be remembered that this method and this way of laying out the majors was part of the work of the earlier degrees. All members who have forgotten, or who failed to read their copies of HUNA VISTAS, may have their choice of pretending to remember or of going to the foot of the class.” (No one moves, but several members seem to be struggling to recall where they had placed their copies of the official organ of the Lodge, planning to take time to read them when several had accumulated.)

 

O.H.C. TURNS TO THE ALTAR AND SELECTS FROM THE PACK: THE EMPRESS III,

THE HANGED MAN XII, THE WORLD XXI

 

He holds them up for all to see. “These cards are from the pack designed by Waite and drawn by Pamela Smith. We have elected to use this pack for the time being. Please note that the numbers of these cards, when changed to Arabic, and when the figures of each number are added together, give us the number 3, causing us to lay these cards together in the order of their added number values. This close association of the three cards suggests a sequence of secret meanings and, as we read usually from left to right, we expect the EMPRESS to start the parade of meanings as from the low point of growth and the HANGED MAN to carry the progress a step farther, while the WORLD should give us the end of the growth or evolution in terms of wider knowledge, and of the sequence. We also watch to see whether or not the originators of the symbols, as they are placed together on these cards, are repeating truths or such dogmas as they believed to embody truths.

 

“AS YOU ALL SHOULD NOW KNOW, this sequence or order of these three cards does not seem to be known by any of the many writers of books who try to explain what the symbolic meaning of the majors may be. A study of the layout indicated by the numbering of the cards with the Roman numerals, will show no sequence of hidden meaning,  although such a sequence has often been pulled and hauled into a semblance of form and order by relating the several cards to Astrology, Numerology and the Cabala of the Jews. For instance, there is, on the face of the association, no relationship between the HIGH PRIESTESS II, and the EMPRESS III, which follows. The very natural and apparent relationship of the Empress and the following Emperor IV, on the other hand, seems what one would expect to find. But, following the Emperor IV, comes THE HIEROPHANT V who is the high priest one would expect to be placed following the High Priestess II. In the order as given in the card numbering, there is no sequence to be seen. But in the secret order which we use in our Lodge, the sequence is not only a repetition of the evolutionary progress of the top line of three cards, (The Magician I, the Wheel of Fortune X and The Sun XIX) but is a clear presentation which seems to have been planned to prevent initiates (such as we hope to become) from missing the hidden meaning. Let us now look for the hidden meanings in relation to the sequence.

 

“The EMPRESS III: Here we have a woman wearing a crown of stars and holding a scepter said to embody the symbol of Venus, the Goddess of Love. The symbol is unmistakably duplicated in the heart by the side of her throne, the heart enclosing the symbol of Venus, which is also one of the union of the sexes for creative purposes on the PHYSICAL LEVEL ONLY. On the robe of the woman we see pictured fruit, and at her feet we see ripe grain. This gives us the symbol of the creative activity of the human being on the physical level, the picture of it in its highest and most perfect physical stage of growth or evolution. The Empress insures the fact that this is the highest growth level for this stage.

 

“The HANGED MAN XII (giving a 3 value): “To the uninitiated there would seem no possible relation between the idea of an empress and a man oddly suspended on a strange “T” cross by one foot. In the outer or natural numerical order of the cards, the Hanged Man follows the card of JUSTICE XI, and this appears to be a placing planned by the Taro originators to fool the outsider. In all truth, it has fooled practically every writer on the meanings of the card. They happily decide that Justice is the judge who has tried the culprit and had him hung up by one foot to punish him. As the following card is DEATH XIII, many conclude that the association of the three cards in the ordinary order indicates that death must result from the punishment unless the culprit reforms and comes to realize the necessity of developing a sense of spiritual values.

 

“Much has been said and written about the crossed legs of the Hanged Man forming a triangle point down, and standing, supposedly for the culprit’s deep immersion in sinful physical level matter. The triangle formed by the arms, of his own volition, is point up, and this, together with the halo of light around the head, is said to indicate that the punished man has awakened to spiritual values. Oddly enough, this explanation of the symbols fits very nicely the version we budding initiates must give if we consider the card one of a sequence or series in which orderly evolution is depicted. We see in the Empress the stage in which physical perfection is reached. In Huna terms we would say that in this stage the man is not yet aware of the existence of the Aumakua. He may have his many gods and saviors, but he does not yet know the Aumakua as a very part of his composition. He functions under Mother Nature as a good Aunihipili-Auhane unit. But, in the course of growth, he finds that physical things are not enough. His mind begins to function, as the halo around the head in the symbol suggests, and he realizes that there must be something higher and very much worth finding out about. He begins to grow, and in the second stage of the upward journey on the ‘path’ (la or ala, in the Hawaiian) at last, perhaps at the cost of sacrifice of some physical pleasures (such as might be found in indulging in hates and doing hurts to others, greedily taking from others, and the like), he comes to be fully aware of the verity of the Aumakua.

 

“The ‘T’ shaped cross or tree from which the Hanged Man is suspended has come in for much learned discussion and much leading of the blind by the blind leaders of their choice. The Cabala is dragged in by picturing several knots or hacked off branches on the ‘tree.’ The leaves on the tree are likewise numbered and used, and some say the leaves are of a vine, indicating the fact that the man suspended by the foot must overcome, first of all, the urges of sex, these often being considered as the very essence of sin. The Huna explanation of the ‘cross’ as a symbol used in secret orders, is that one is hampered in his growth by the complex or by inviting the influence of  ‘eating companions.’ One is symbolically crucified by the complexes and by tolerated evil spirits. One must come to recognize these hampering things before one can come down from the cross. If he dies while not yet freed, he must be ‘resurrected’ in a new body to continue the process of growth in which more and more insight is gained, until full contact is made with the Aumakua.

 

“As to the repetition of information already given by the cards as laid out above in our illustration, the most striking example is probably that of the meaning of reincarnation in the JUDGMENT XX card on the line preceding. Less striking is the repetition in the card, JUSTICE XI, in which a balancing of good and evil can very well stand for the bad complexed or spirit-influenced state as against the good condition in which the individual is able to see clearly and act in keeping with the rational decisions he may reach. Only when such a ‘saved’ condition has been attained, can one become ready to meet and blend with the ‘soul mate’ to form an Aumakua PARENTAL PAIR,  a state symbolized in the black and white pillars behind the HIGH PRIESTESS II, and in the SUN XIX of the top line where the sun has the male and female rays and the child on the white horse (of the freed lesser selves) is often depicted as a pair of children. In the MAGICIAN I, we see the candle which is lighted at both ends held high, and this symbolizes the conjoined male and female units of consciousness united in the guiding Aumakua who stands as guardian over the Aunihipili-Auhane pair to help and to wait as they evolve and grow in experience and understanding. The WHEEL OF FORTUNE X, in the top line lays stress on the whole of the evolutionary process from the animal world of the Aunihipili through the growth of the Auhane and the final step upward to the Aumakua level. It is check and double check.

 

THE WORLD XXI. “This last of the three cards in the third line of threes of our secret layout is also the last card of the majors of the pack when we follow the order indicated by the Roman numbers. Most writers tend to feel that it must indicate a finishing point for a series of symbolized teachings, but they do a very poor job of making the card sum up and round off a great body of truths. Many are content to give it an astrological meaning and to let it go at that. Others stretch the necessary points to make it fit their idea of the Cabala. A.E. Waite, who originated this design, either purposely quotes a jumble of contradictory ideas from earlier French writers to hide the real secret meaning from the uninitiated, or he shows that he was not, himself, an initiate as we of our Lodge would describe one. He makes one wonder just how he could have designed this pack and kept the symbols so nearly correct. (At least correct to those of us who have a knowledge of the ancient Huna system to bring to bear on the matter.)

 

“The four animal or bird or human heads around the oval wreath, supposedly standing for the final and ultimate victory of growth, have been given no end of explanations. Some say they are the four symbols of the Apocalypse and Ezekiel’s vision. Some try to fit them in with signs of the zodiac and an astrological significance. Some count the card as numbered XXII and give the FOOL the place of Number XXI, explaining that this makes the card meaning fit the Cabalistic scheme much better. A few look upon the figure of the woman inside the wreath as Mother Nature at her best, and some assign to the symbol the meaning of a higher spiritual development. The older cards showed but one double-flamed candle in the left hand of the woman, and that would do very well to stand for the combination of male and female elements which we learn via Huna is the final step in making an Aumakua Pair. But our pack gives us the candle symbol in both hands suggesting that a multiple union of males and females takes place which is not so clear. If we look to Huna, we find the evolution of the Aunihipili makes of it, given time, a Auhane. It is only the Auhane which steps up a level to become an Aumakua. Perhaps Mr. Waite did not see this clearly, if at all, in designing the deck.

 

“In any event, the female figure floating in air in the center of the great wreath of triumph should be neither male nor female to fit the deeper significance. The two small children with hands joined in union of the early SUN XIX card would better give the symbol of the union of male and female to make the Aumakua Pair. The crossed legs of the figure on old and new cards alike, may be the symbol of a mixing of the two selves, but it is a poor one. The winding scarf dressing the figure in our cards can stand for the spiral of growth which has three stages, one for each step upward taken by the Aunihipili as it becomes a Auhane and, finally, one half of a Aumakua.

 

For our purposes, we have here the deep significance of the Huna belief that each of us must grow to be ready, eventually, to qualify as an ‘utterly trustworthy’ half of a Parental Pair. We are allowed to glimpse the shining goal in which can be seen the perfect and ideal love for which all yearn, and which we must learn to offer if we are to receive it in turn. On the long upward path of growth we strive so often to find and to express this perfect love which allows no sword to lie between to cause a cutting apart into separateness. We suffer and give up the quest, only to find that it never dies within us. We must go on.”

 

MFL


HUNA VISTAS BULLETIN 6

More on Tarot and Tarot Readings

February, 1960

 

T. LOBSANG RAMPA, author of The Third Eye and of Doctor from Lhasa, furnishes us our test person for readings this month, using the PSYCHOMETRIC ANALYSIS methods as laid down in my book of that title. In his book, Doctor from Lhasa, will be found a picture of this author in his Tibetan lama’s robes. A less clear picture of him can be found in the March issue of FATE magazine (see ad on page 100).

 

The author is what might be called “The controversial figure of the occult year.” He is an Englishman who claims that his body was so completely taken over by the spirit of a dead Tibetan lama, once a resident of the Potala Monastery in Lhasa, that he has by now become that lama, with all his memories. The blurb on the dust jacket of the book just mentioned, admits that the claim may seem “palpably absurd to many,” but continues hopefully, speaking of his first book, “yet few people have read the book without acquiring a very real respect for the author’s undeniable sincerity, his intimate knowledge of Tibetan life which experts have been unable to disprove and, most of all, his story’s strangely convincing ring of truth.”

 

I will take a book reviewer’s privilege to give a sample of the things in the second book which are hard to believe. I quote from page 12. “On several of my trips to the higher parts of Tibet I flew in man-lifting kites, soaring above the jagged peaks of the high mountain ranges, and looking for miles and miles, over the countryside. I took part in a memorable expedition to the most inaccessible part of Tibet, to the highest part of the Chang Tang Highlands. Here, we of the expedition found a deeply secluded valley hidden below clefts in the rock and warmed by the eternal fires of the earth, which caused hot water to bubble out and flow into the river. We found, too, a mighty city, half of it exposed in the hot air of the hidden valley, and the other half buried in the clear ice of a glacier, ice so clear that the other part of the city was visible as if through the very clearest water. That part of the city which has been thawed out was almost intact. The years had dealt gently indeed with the buildings. The still air, the absence of wind, had saved the buildings from damage by attrition. We walked along the streets, the first people to tread those streets for thousands and thousands of years. We wandered at will through houses which looked as if they were awaiting their owners, until we looked a little more closely and saw strange skeletons, petrified skeletons, and then we realized that here was a dead city. There were many fantastic devices which indicated that the hidden valley had once been the home of a civilization far greater than any now upon the face of the earth.”

 

The ad in FATE which tells of the second book of the author, reads “At long last, the author is able to speak freely of many hidden secrets he could not mention in The Third Eye. Not a single fact has been cut out.” Looking with great anticipation for the promised revelations in the second book, I finally passed over some “hidden secrets” which have been common property of the “schools of occultism” for several decades (explanations of astral travel for one thing), and settled for this choice bit on page 102, “Controlled imagination. The person imagines that he can do this, or can do that, and so he can. He has the imagination telling him that he can, and he has the will telling him to do it. That means complete success. So, if you want to make your path an easy one, and your life pleasant in the same way as the Easterner does, forget about will power, it is just a snare and a delusion. Remember only controlled imagination. What you imagine, you can do. Imagination and faith, are they not one?”

 

The reading I get for this strange gentleman, if by chance it is correct, shows a man subject to spirit control and acting in response to that control to perform constructively, destructively and with great will or determination  — the strange trident pattern. [image] ( for the Auhane). The reading for the Aunihipili [image] with a strong medium sized counterclockwise “personality circle” would show a Aunihipili which is destructive. The degree reading is in the lower level of mediumistic or psychic ability (341 degrees). It is interesting to note that his reading is very similar to the readings given in the January H.V. for the leading people named in the article, “The Men Who Ride Saucers.” What do you get?

 

THE HAUNTED MIND is the title of a new book by HRA Dr. Nandor  Fodor, Helix Press, price 5.00. The subtitle is, Psychoanalyst Looks At the Supernatural. In this book Dr. Fodor has presented a collection of cases and stories from the realm of psychism, abnormal psychology and occult fiction. He tries to lay before the reader, in very simple terms, the elements of the several problems raised by each unit. The stories of the cases are very well told and make exciting reading in themselves, but when an effort is made to get to the bottom of the forces at work, using all that is known or suspected in modern psychological circles, the interest doubles. Lacking copies of Dr. Fodor’s out of print Encyclopedia of Psychic Science, as we now do, this new book is helpful as a general survey of the field of psychical manifestations. Some ghosts and other things appearing to the living have been rather neatly explained away as unreal and simple reflections of mental distortions. Others cannot be so easily explained or discounted. Dr. Fodor tells many tales of what he saw at first hand, and introduces the reader to many famous people. 320 pages of excellent reading and study material, well indexed and worthy of an honored place on your shelf. Any book dealer will get you a copy if he does not have one in stock. (Please do not order it from me. Our firm handles only my own books.)

 

IF YOU DO NOT LIKE THE TAROT CARDS or the Huna Vistas, please do not hesitate to drop a line to ask me to stop sending H.V. to you. Many HRAs were put on the list to get the H.V. because they were on the TMHG or old Newsletter list. You may NOT have written to say you liked the idea of the new Tarot study. Cigbo and I will thank you for a “Stop” as for a “Start.”

 

THE LETTER BOX

 

“Dear Max Long:

“When Cigbo starts scratching on my door for lettuce, and I say, SCAT! THEN WHAT? My desk is loaded — ready to go! — with splendid studies and I do not have enough time to study. HUNA VISTAS has very little to offer us as we already KNOW the thing you are trying so hard to find! It is TRUTH. At least it is Truth to us, and to our students who have the wonderful instructions direct now, from The Elder Brother, Lord Buddha, our own Master Teacher and priceless books! We still also receive the Pelley Nostradamus Weekly Letters, not always accurate either, when we believe that an error has been made!

 

“Who are we to feel so sure of ourselves? Well 81 years of continuous striving upward counts for something when it is added to a life dedication to AGELESS WISDOM! Guidance becomes so dependable and instructions so timely and helpful! And we have fifty or more 1200 to 1800 foot tapes from the trumpet lessons to repeat, play back and study! We are acquainted with all the saucer contactees, whose readings you gave from pictures in February FATE, and they are all wonderful people as well as friends. There is a Psychic Path which is RIGHT, though it may not, probably does not, follow the run of the mill mediums. Nor does a good medium determine the quality of ‘spirits’ contacted. It is the student who attracts those whose HELP is earned.

 

“We like you, Max, a lot, but our path up the Mountain is by a different route.

Love and blessings, W.S.”

 

CIGBO REPLIES:

“Dear Auntie,

“I wasn’t scratching for money on your door. You donated that dollar last July and was in good standing. What you musta heard was me scratching the dickens out of my cigar box down here at Vista or mebby you mistook my intentions when I was up at your seance in my aka body and between Lord Buddha and The Elder Brother grabbed the chance to see what I could do with the trumpet. I didn’t intend to make such a loud MEOW! It isprized me as much as it did.you, I guess. Love and purrrs, Cigbo. P.S. Boss says he’ll see me in the wood shed, and that I gotta remember that everyone has to be allowed to have his own brand of TRUTH, even if isn’t the brand we think is best. C.”

 

FIRE WALKING AGAIN IN HONOLULU is reported. In a letter from HRA E.S. of Buffalo, N.Y., who sends a clipping from Island ad literature, showing a young Polynesian standing with lowered or closed eyes behind a brazier which appears to be filled with burning coals. The caption reads, “Tau, young high priest from the island of Tahiti, performs his thrilling fire walk daily at the Edgewater Beach Hotel’s Polynesian Village as part of the Pearls of the Pacific drum dancing troupe. Tahitians are the last of the Polynesian people to practice the ancient ritual of fire  walking.” This is very interesting news. If any of you have been to Hawaii recently and have seen this performance, please tell me about it. It has been several years now since the old chief came up to stage the public fire walking which Charley Kenn told about in his book, FIRE WALKING FROM THE INSIDE (long out of print), and in which he gave the chants and prayers used, both in the native language and in an able translation with commentary. Charles resigned from the HRA, disagreeing with my version of Huna, but still writes.

 

A LETTER FROM A THOUGHTFUL HRA touches on one of the most important problems to confront Huna and also the psychologists and religionists of all schools and faiths. I will give parts of the letter. “Sometime I wish you would publish an account of someone who has been able to overcome the thing eating inside. Surely you know of someone. There may not be very many who are aware of some force outside of themselves that hinders and obstructs one’s living to his very best. With me I believe it to be spirit obsession. I have made some progress in re-educating my subconscious according to the Huna teaching. Still, it is uncooperative at times and stubborn. I cannot accept your statement that if these hindrances cannot be resolved, one can only learn to live with them. I will keep on trying… ”

 

SUCH A LETTER calls for at least a small book to contain my answer. I could assemble the book by going through the books already written on Huna, and the HRA Bulletins, and selecting material touching on the problem. This problem has several parts, the two most important are easily stated in questions.

 

What is it that makes us DESIRE to do what we know is bad?

 

Why are we unable to resist the desire to do bad? IN THE OLD DAYS religionists taught that man was just naturally bad and that the individual could, if he wished (or through the help of some “saving” higher being, simply stop doing bad things. It was seen that stopping did not end the desire to sin, and so the quest was begun for a way to kill out desire. In Yoga, the way to do this is not too clear, but seems to depend on a process of gradual training in the art of resisting the demands of desires.

 

An Aunihipili was postulated in a vague way (possibly borrowed from Huna), and as this self was thought to be more closely connected to the body than to the mind, efforts were made to CONTROL THE BODY as a staruing point. One sat for meditation, completely shutting out the external world, and concentrating on taking over the one bodily activity which the mind self shared with the body self. This was the breathing. Of course, the voluntary muscles were already in the control of the mind self, but efforts were made to increase that control by holding an arm aloft and resisting the desire to lower and rest it. The mind self was taught to exert ever stronger “will” powers to bring the lower self under control, and the mind self practiced rejecting from the focus of consciousness every desire or urge or mental picture of performing an act considered bad. In fact, all acts, good and bad, were rejected as the urge came, and the mind was held empty of all but the major thought of keeping out all other thoughts which might arise. The mind self was also considered partly evil. It was ruled by the force of mental evil while the body was ruled by the lower or more material force (Rajas and Tamas) in the effort to stop both lower parts of the man from being or thinking “bad.” The teaching was (and still is) that all is bad except the divine self in man. One must reject all thoughts and actions which are not of the divine self. (Sattva or “Light” using the same symbol as in Huna for the Aumakua, the Aunihipili being symbolized as “darkness” in the Sanskrit word Tamas.)

 

In Christianity there eventually grew the idea of restraining the body and mind urges through the monastic life, and the hermits resembled the ascetics of India in many lesser ways. However, the final decision in Christianity was that while man could not resist the evil urges of his nature alone, he could do so with the help of Higher Beings, after “conversion,” giving him “salvation.”

 

The Huna beliefs which can be traced in Christianity included the almost universal idea that an atonement was needed before sins could be forgiven. In Huna a sin was a hurt done to others (or to one’s own body by bad living) and the score was only balanced by repaying the one or ones hurt. Na kahuna often used their psychic ability to learn whether spirits were punishing the one who had hurt one loved by the said spirits. They talked with them and came to an agreement as to the atonement needed to undo the wrong. If no specific instance of hurting could be found and still a client was suffering, it at times was decided that the Aunihipili in the patient was convinced that punishment was due, and was causing illness or ‘bad luck’ of its own accord. Or, hurts may have been far in the past or of a nature making it impossible to make direct amends to the ones once hurt. In such cases general penance was (as in the Catholic Church today) ordered, with general good in mind as a sufficient number of good deeds was performed. This was the basic kala or cleansing, which we incline strongly to accept as we work to reconstruct and use Huna. However, there was the contaminated Huna in which, as in the Jewish and other religions, a separate category of “sin” was added — the sin of breaking a taboo connected with the contamination of temple worship in Polynesia, and the sin of breaking the “Commandments” of the Church Rules or Teachers in various religions. In Christianity the Jewish idea of heaping the sins on the scapegoat and driving it into the wilderness was replaced by the belief that Jesus had accepted the sins of all who believed in the accepted version of his mission, and that he replaced the scapegoat in carrying away sins. This fantastic idea was also combined to a great extent with the offering of a sacrifice as a method of obtaining forgiveness from God or the gods, and in some communities, from the wrathful spirits of all sorts and sizes (to say nothing of devils whose aid was needed to help one succeed in evil undertakings). On the side, there was ritualistic protection to be obtained from spells and evil eye and a variety of similar dangers. The rituals very often contained the element of bribery involving powers that be and the payment of protection money to the witch doctor. Often a fetish was worn as a protection.

 

WITH THE DISCOVERY OF THE SUBCONSCIOUS in modern times, there came no corresponding recognition of the fact of spirit influence. Everything was a “complex” or “fixation” and from these were supposed to come all the compulsions and unreasoned urges, desires, fears, and abnormal emotional and mental reactions short of insanity and the upsets caused by physical lacks or damage. While the theories now generally accepted in psychological circles have been a step in advance of most of the older beliefs, they are still so limited that very poor methods have been evolved to help a patient get rid of his strange mental emotional troubles to help him become fully in control of his thoughts, emotions and compelling desires or urges.

 

I have known people who, by refusing to respond, have freed themselves of “voices” and trouble apparently caused by spirits of the several grades recognized in Huna. I am not so sure that I have seen complexes identified and drained off, but think that I may have. As to the objection to my belief that if one cannot get clear of these abnormal conditions one learns to live with them, I agree that this may still challenge the Auhane to try to clean house. If this is found to be impossible for any one of a dozen reasons, it is THEN that I say one had better try to keep from rousing the sleeping dogs and learning to live with them as best one can until help is found.

 

 

TARO CARD SYMBOLOGY – Initiatory Unit Seven

 

“THE LODGE OF THE ANCIENT ORDER OF HRA TARO is now in session,” intones the Fabulous and Woefully Worshipful Grand Master, who is Ol’ High Card again since no one else has offered to read the lesson.

 

The member who happens to occupy the chair of The Oh! & Ah! Department speaks up. “I have been too busy to read the Huna Vistas since you started the Tarot Card business, and perhaps you have already explained this, but may I ask this one question? Just how does it happen that this Order is so ancient, and that I was never told about it until last September?”

 

O.H.C. “It has to be an Ancient Order, hasn’t it? Aren’t ALL Orders ancient? Think how it would sound if we called it, ‘Just Trying To Get Started Order of HRA Taro?'”

 

Chorus of members: “Well how about it? Mustn’t a Lodge based on the Taro be truthful and honest above all things?”

 

Ol’ High Card scratches his head and pulls his robe of office away from his neck where the gold thread is scratching. “We have to be honest, of course. But if we rename the Lodge, ‘Young Order’ then what would we do when it gets old, say next year or in thousands of years from now?”

 

Member in the Chair Which Rocks: “When we get that old, perhaps we could join one of the seventeen ‘ABSOLUTELY ORIGINAL and ONE AND ONLY Rosicrucian ORDERS.’ They all go back so far in time that they have a first claim on anything ever heard of, and they will probably claim soon to have invented our Lodge and that all our secret work was stolen from them anyway.”

 

All but three members rise in protest. Ol’ High Card holds up a silencing hand to restore order. “I am sure the gentleman who just spoke had no intention of insulting any of you present or ex-Rosicrucians. Let us pour oil on the troubled waters of the Lodge by saying that every single one of the seventeen ‘original, genuine and than-whicher [sic] orders of Rosicrucians’ is the original and so is entitled to be the recognized authority and to collect the three dollars a month dues for ‘as long as you may live, so help you.'”

 

Everyone is satisfied. All resume their seats and straighten out their magnificent robes so that the Taro symbols emblazoned on them in gold and glittering gems will show to the best advantage.

 

Cigbo, the HRA kitty, suddenly has a brilliant idea. He rushes around with slips of paper to have all members pledge to give three dollars a month to his cigar box as long as they live, or die trying. It turns out that everyone will be only too happy to sign up, but that there, by some strange chance, is not a single pen or pencil in the hall. Cigbo discouragedly gives up. He crawls into his cigar box and closes the lid. (He makes very noisy scratching sounds from time to time as the work of the Lodge goes forward, and lifts the lid a bit from time to time to see if any member has found a pencil or is beginning to show signs of a guilty conscience.)

 

O.H.C., looking around the hall at the happy faces, “Do all of the committees report progress? I take it that they do.”

 

The member in the Royal Scribe’s chair, “Don’t they always, in every Lodge, whether they have done anything or not?”

 

O.H.C. “Yes, I suppose they do, but I promised Cigbo faithfully that I would try to get a report from the committee on stamp collecting and stencil and paper providing. However, no great difference.”

 

THE SEVENTH DEGREE material is about to be presented by Ol’ High Card.

 

As we have no Scottish Rite in our Lodge as yet, and as some members have begun to feel the lack, the Seventh Degree will be known as the “Polynesian Rite,” and its feminine side will be “The Western Star,” with “North Star” and “South Star” optional.

 

THE DECK OF KALO CARDS is spread out on a piece of tapa cloth on the floor. All candidates for initiation are now decked out with flower or feather leis, and all rise to recite the Lodge dogma.

 

I believe that the Polynesians discovered the basic ideas upon which the symbology of the Kalo Cards secretly rests. The word Kalo is Taro in some dialects, and the word means “that which gives the Guidance from the Higher Sources.” I believe the symbology is based upon the THREE MANAS, the THREE AKA BODIES and THE THREE SELVES. The physical body is the tie with the physical world and incarnation in the physical body is represented by the symbology of THE FOOL.

 

(One of the members ventures the question, “Why must we stress the words ‘I believe?’ Perhaps some of us do not.” O.H.C. replies, “All through the pages of history we find that when a thing cannot be proven to the satisfaction of everyone, the effort to find proof is given up and BELIEF is substituted. It has worked well. Islam put the ones who would not believe to the sword, and the early Church found the Inquisition very effective. Let it be decreed here and now that those who refuse to BELIEVE this dogma must fire walk… and, if they can do that successfully, of course, they will be certain to believe in the Polynesian dogmas… at least those of yesterday.)

 

The Kalo Cards, THE CHARIOT VII and THE TOWER XVI, having the same number value, and so being paired in the secret card order of the Lodge, are placed on the tapa cloth at one side. All members produce the illustrations of the cards and the presentation of the initiatory rite proceeds.

 

OF ALL THE PAIRED CARDS there are none more completely illustrative of the basics of HUNA than these. In the CHARIOT picture we have the Aumakua as the driver of the chariot, and as the Aumakua is made up of a united male and female self (the “marriage which is made in heaven”). The two faces are made to appear, one on each shoulder. The front of the chariot is adorned with a double symbol which repeats the greatly important fact of this union. The rod is passed through the ring and over it is placed the symbol of spirit, the wings of a bird, and between the wings, the circle of the sun, which is the symbol of LIGHT, which is in turn the symbol of the Aumakua or Utterly Trustworthy Parental Pair. On the breast of the Aumakua figure is a square and, as the square is often the symbol of the physical body and physical life, this indicates that the Aumakua is a part of the three-self man, and is attached to the Aunihipili, the Auhane and to the physical body during earthly life, and to the shadowy or aka bodies after physical death. The stars on the canopy above the Aumakua may symbolize a great lapse of time, and we are reminded of the incarnations needed to allow each of the three selves to grow and evolve from the physical to the higher levels of conscious being. Two posts hold up the canopy front and back, once more reminding us of the pillars behind the Hierophant and the High Priestess, the pillars of the two sexes parted but striving to unite more and more completely until they make the perfect union.

 

EACH OF US LIVES BEHIND A MASK. Learn to look past the ugly features of the MASK of the mate and see behind the perfection which you can help emerge by slow steps with your love and understanding If you are teamed with one NOT your mate, but  who will one day be the perfect mate of another, help that person forward and pray that your own mate, somewhere, will likewise be receiving help to grow.

 

The two creatures who draw the chariot are the male and female mates, the animal part of each, the Aunihipili, [and] the human part, the Auhane in the symbology. They are resting easily under the guidance of the Aumakua, and the symbol is that of the good and harmonious way of life in which all three selves work as a team for mutual good. This is the ideal condition, and in it there is no lack of time. Growth and evolution are easily and slowly and pleasantly made. There is, “All the time there is” to be enjoyed. The ascetic idea that one must struggle at all costs to force and hasten this growth is belied in Huna where the ideal growth is the normal and happy one, not the rushed and frantic leaping against walls.

 

THE TOWER XVI, in contrast, is the reverse side of the happy picture of the three selves working in perfect accord. The tower is shown on the card with three windows, representing the three selves, but the highest and largest window, which stands for the Aumakua, is empty. The lightening strikes and the two figures, representing the Aunihipili and Auhane, are cast out and are falling to their doom. The figure wearing a three pointed crown would limit a Auhane who was aware of the three selves as a great TRUTH, but because the Aumakua was not asked for guidance and protection, the lightning passes the large crown of the Aumakua and blasts the tower.

 

Another reading of the symbology can make the two falling figures a man and woman who have failed as mates to live under the guidance of the Aumakua Pair with love and tolerance and understanding.

 

TURNING TO THE ILLUSTRATION SHEET, we see how convincingly the secret order of laying out the cards repeats the basic story in the contrasting of the ideal as against the not ideal way of life and of growth. In the illustrations note that below the TOWER stands the STAR, a symbol of the waste of mana or life force, water being poured into water arid on the land to run back into the stream. The two vessels from which the water of life is poured can represent the mates, man and woman, working at cross purposes, the Aumakua GUIDANCE being replaced by the distorted stars of confusion. The bird on the bush however, is depicted to show the Aumakua as a spirit watching helplessly.

 

Below the STAR we see THE MOON, and again we see repeated the symbolizing of the disaster coming from failure to work in harmony with the Aumakua. The crab is said to walk backward as often as forward, and speaks loudly of false starts and retreats at the very beginning of the path of progress. The dog and wolf bay at the moon and accomplish nothing. They can represent the Aunihipili following the guidance of animal instinct, or can be the mates (as the side towers, two in number, would also suggest) lacking knowledge of the Aumakua, symbolized as waiting with closed eyes on the face of the moon, unable to take its normal part in the three-self life. The story is thrice repeated in these six contrasting cards. We cannot miss or mistake the teaching given here. Nor can we avoid the conclusion that the Huna lore gives us, in its basics, the nearest explanation to be had of the symbology.

 

The Trinity of Egypt and of later Christianity approaches the thing we come to see in this Seventh Degree initiation, but falls far short, not recognizing the full implication of the three parts of man or their purposes. In the lore of India, the Triune Gods and triune man come down to us in a state so confused that the simple and direct knowledge is all but lost.  The part played by the sexes is almost unrecognized, and sex is considered one of the barriers to progress instead of the splendid driving force of creation which draws the parted halves of the man closer and closer together in preparation for the final glory of union and completion. In the Indian teachings the many and rewarding pleasures of normal life and growth have been lost to sight. The teaching is that all physical life is painful and bad and a part of the unreal maya or delusion. It is to be avoided at all costs and nothing is so important as the avoidance of living and the escape from reincarnation. Everything is a sin unless it helps escape from life. It is a teaching which seems to argue that the Creator of the Universe was not a fraction as wise as men. The rose given to mankind so that its beauty and fragrance might be enjoyed, is just one more snare to make the unhappy human turn his eyes away from the vast, empty and almost meaningless goal of escape and of absorption back into the body of God.

 

THE EMPEROR and DEATH card pair at the top and on the opposite side of the illustration sheet which we are using at the moment, can be studied for a moment, and then we will have examined all the symbolical meanings of the Major Taro Cards and the hidden meanings the contrasts bring out. The EMPEROR gives us in symbols the very top of accomplishment. The man is old and wise and armed and most powerful of all. There is little still to be gained by him. In his hand he has the scepter of union — the united male and female, BUT he is not able to take the final step to become a Aumakua. In the DEATH card we see the earthly power and possessions canceled by the necessity of death. Reincarnation is suggested but there is no mistaking the symbol of the sun rising at the end of the distant path, nor the male and female of the towers indicating the mates who must finish the journey together to reach the sun, to reach the graduation stage between incarnations when the selves step up a grade and the Auhane pair enter the Aumakua level.

 

On the banner of the figure of DEATH appears the symbol of the five pointed mystery which may have once been the star made by overlaying three triangles, the “five pointed star” of the three selves of Huna. Waite has suggested a Rose Cross origin of the emblem, with the rose in the center here, but the cross is missing and is replaced by five pine cones to make the five points which tell us what we need to know. The church dignitary and the simple child fall before the figure of Death at the end of each round of incarnation, but in the end [when] the truth symbolized by the design on the banner becomes known, then the graduation upward is possible, NOT while in the body, but when out of it.

 

Thus finishes the Polynesian Rite of the Seventh Degree. The cards are gathered up, the tapa cloth folded and the ritual of the closing of the Lodge observed. Cigbo, the doorkeeper, is fast asleep, so is tucked, box and all under O.H.C’s arm and taken home.

MFL

 

 


HUNA VISTAS BULLETIN 7

Psychometric Analysis & Instant Healing

March, 1960

 

THANKS FOR THE HELP in checking my readings using the methods of Psychometric Analysis. Three HRAs have made readings of T. Lobsang Rampa from reproductions of photos of the gentleman, and while the readings are not quite identical, we all find him with the will pattern indicating the possible influence of spirit entities, while the personality circle is counterclockwise. We differ but eight degrees on the progression reading, all placing him between 342 and 350, the “mediumistic range.” Those of you who are practicing at making the readings, please HELP ME FURTHER. We need to have at least a dozen readers so that the chances will be greater that two or three of us can agree more perfectly. I may be badly off in my readings. There is always the danger that one’s own opinion, hope or fear may cause the Aunihipili to give the wrong reading. (This is especially to be guarded against when reading for one to whom one may be emotionally attached by love, hate or fear. To make a reading of oneself is always difficult owing to the chance that the Aunihipili may have complexes or fixed ideas of inferiority.)

 

CARYL CHESSMAN, perhaps the best known inmate of a “death row” in recent times, having spent over 11 years under a death sentence, makes a valuable study for our research purposes. A good picture of him is to be found on page 21 of the February 29, 1960 issue of TIME magazine, also a full account of his life where crime and punishment have played a lurid part. He is described as arrogant, and proud of his ability to write best seller accounts of his experiences while using legal maneuvers to put off the evil day.

 

In the interest of better understanding of what goes into the making of a criminal and of ways and means of protecting ourselves against people criminally inclined, we need to do all we can to put forward the use of the Psychometric Analysis theories and methods. While we must leave the trial of those accused of crimes to the law, we, as citizens, may have a certain grave responsibility in playing a part in “public reactions.” The recent delay in sending Chessman to the gas chamber may have been prompted, at least in part, by the people in our own country as well as in foreign lands who parade with placards demanding that the death sentence be changed to life imprisonment. We also need to get behind the administration of the laws and do what we can to hold up the hands of those whom we select to prevent and to punish where criminal activities are concerned.

 

I have before me a reading for Chessman of   and 334 degrees. It will be noted that the “will” swing of the pendulum of the biometer is that of the “perfect will” as named by Dr. Brunler, and as we often find it with trained hypnotists and a few others. This has so often appeared in readings made of criminals that it seems to indicate a strange fixity of purpose which nothing will change once a course has been determined upon. Perhaps it is a natural mental characteristic which marks the “spoiled boy” in early life. In the case of Chessman, he seems to have been changed in no way by the corrective measures of the reform schools through which he passed. On page 94 of my book PSYCHOMETRIC ANALYSIS, I have given my reading from a picture of Joseph Stalin, in which there was the “perfect will” pattern at 12 o’clock on the chart, but no Aunihipili circle at all. With his degree reading of only 285, which is very low for a leader, we can only conclude that this type of “will” reading indicates the man who, by his determination alone (and perhaps with the aid of a natural hypnotic power), can rise to dominate those in his circle. Stalin, as we know, had no compunction showing when he purged his enemies and even friends who stood in his way. Nothing was bad if he did it. He seemed to lack entirely any “conscience” and to feel neither pity nor remorse.

 

As we study the readings of known criminals and see the records of what they did to others, we begin to watch for this will pattern and to associate it with the counterclockwise personality circle, or, with the lack of such a circle. In Chessman’s case we find his circle very small and weak, also badly warped so that it is an elongated circle with its axis lying to the counterclockwise side. As both the will and personality pendulum swings remain unchanged during the reading, the possibility of spirit obsession is ruled out and one concludes (if the theory is as good as it seems to be) that this man is acting for himself at all times, never under the influence of obsessing or prompting spirits. The excuse of temporary insanity during the moment of crime is discarded. (Not, so far as I know, that Chessman ever admitted committing any of the long list of crimes of which he is accused, or has ever made a plea of temporary insanity.)

 

The study of law books and the writing of legal papers to use in his own defense is interesting in view of the fact that his degree reading is 334, slightly above the mark at which Dr. Brunler found that people could take and use a college education. He is still in the unfortunate level between 310 and 335 where so many misguided individuals are to be found, but smarter than most.

 

If this reading is fairly close to being correct, we may well ask what should be done with Chessman. Whether or not we should approve of sending him (or any criminal) to the gas chamber, is a matter of personal opinion. But of one thing we should be very sure, and this is that we have here a man who is dangerous and who should never be allowed to prey on the defenseless again. Whether, as some seem to think, his eleven years on Death Row have punished him sufficiently for all his crimes, is not to be argued. What we need to conclude after the consideration of all evidence and of the possible reform of the prisoner in the light of his P.A. reading, is what improvements can be made in criminal law and criminal detention to protect the public? One conclusion should gradually become obvious: that P.A. readings should be used and advantage be taken of this method of testing to learn more about the criminally inclined. True, the readings are, as yet, not too dependable in the matter of close accuracy, but enough has been accomplished to prove the general value of using psychometry here. (It has been used in Europe to locate and identify criminals in a number of famous cases.)

 

P.A. READINGS ON THE MURDERERS OF LINCOLN were recently requested by one of the HRAs who called attention to the pictures and article in the READER’S DIGEST for February, 1960, beginning on page 249. This makes a very good case to study and allows an opportunity to check the readings of several convicted individuals, as well as the reading of the then Secretary of War, Edward M. Stanton, who was strongly suspected of having a hand in the plot to kill Abraham Lincoln as well as the Vice President and Secretary of State

 

Below is the list of readings taken from reproduced photos. It is very interesting, in the light of the reading made for Chessman, to see how many had the “perfect will pattern” which indicates the inability to consider the desires of others, and focuses the will of the individual on doing or getting a certain desired thing. It will also be noted that the 315 to 335 degree level is again stressed as one most often producing criminals of the dangerous type. (At this rather low level, the plans made by criminals are seldom good enough to insure success.)

 

John Wilkes Booth (page 252) the actual murderer and probably second in command in the ring of plotters. (The head of the plotters may well have been Stanton, if we are to judge by what he later did and failed to do, and by his reading. Booth was the only one of the plotters well above the 335 level, and seems to have been motivated by a vastly egotistical hope of fame and public approval. He was convinced that by killing Lincoln, he would cause the South to rise again and to count him one of the great men of all time. His will pattern is the one so often associated with criminals of the violent type. His reading:  also shows the typical counterclockwise personality circle. He was easily influenced to evil. He had courage born of his very set “will.”

 

Mrs. Mary Eugenia Surratt, keeper of a boarding house in which the plotters met (page 254), was hanged, but many doubted that she had a part in the plot. Her son, John, who was thought to have had a part in the plot, escaped into Canada, then on into England and Italy, from which places Stanton refused to bring him back to stand trial for his life.

 

Trickery was used to get Mrs. Surratt hanged, and some think that Stanton was anxious to have the captured plotters silenced once and for all before they told who headed the ring. Her reading shows the dangerous “will to have one’s way” pattern, accompanied by a counterclockwise, personality circle, and this very badly flattened. From all of this we may judge that she had no very deep sympathy with the South and was convinced that she was to gain much through helping along the plot. Her reading. 

 

George Atzerodt, (page 260) was given the job of assassinating Vice President Andrew Johnson, but drank so much to build up his courage that he failed to try to carry out his part of the plot. His “will” pattern is the typical one of the dangerous criminal who can be influenced toward evil. Like Booth, he had a counterclockwise personality circle (making for natural destructive badness). His 337 degree level places him in the danger zone. Had he been accompanied by a fellow plotter, he might have carried out his part of the plot. His reading 

 

David E. Herold (page 260) was assigned to go with Lewis Paine to kill Secretary of State William H. Seward, who was helpless in bed after a foot and jaw injury resulting from a runaway carriage accident. Herold craftily sent Paine into the home to do the killing while he mounted his horse and set off on a planned escape route, over a certain Potomac bridge to Maryland. The same bridge was used by Booth and the two of them were together when hunted down. Herold’s reading: 

 

Lewis Paine, (page 261), who entered the home of the Secretary of State, was a very large man, said to be a preacher, and not very bright. He wounded five in his attack, but failed to kill his intended victim. He seemed unable to remember the plan for escape and later turned up at the boarding house of Mrs. Mary Surratt, who said he had come only to dig out a drain. But he was identified by a servant from the house he had invaded, and was one of those hanged. His degree reading was high enough to make him capable of understanding and carrying out a plan, so he must be taken for a man of little wit. His reading: 

 

SECRETARY OF WAR EDWIN M. STANTON (page 263) is the man long suspected of being implicated in the plot. He took over command immediately after Lincoln was laid low and ordered all of the bridges over the routes south closed except the one over which Booth and Herold were allowed to pass by the soldier guarding the military gate which closed the bridge nightly at a set hour. Many other things threw suspicion on this member of the Cabinet, but for our study, his reading is the particular point of interest, no other cabinet member being of such a reading that such plotting might be expected of him. His reading:  Here again we have the “perfect will” pattern and the warped and counterclockwise personality circle. The degree reading is surprisingly low and still can be considered in the crime belt because of the other two elements in his reading. Such a man, only because of his will pattern and great determination could have reached the high position he held in the government at the time. If he was the brains of the plot, he was far too low in degree to be able to make a successful plan.

 

A SPIRIT SURGEON REMOVES AN APPENDIX

 

[This] might well be the title of an article in FATE magazine for April, 1960. The unidentified spirit, working through Eleuterio Terte, a Filipino farmer, is reported to perform many other healing feats. For our P.A. reading tests and comparison of readings, the picture of this Spiritualistic medium and healer is to be found on page 38. I would very much like to have reports on readings on this man as my own reading is most unusual and provocative. If it is at all correct, it will help verify the reading resulting from the tests made on a photograph of a known kahuna of high order.

FOR SOME YEARS we have been getting scattered reports in the various Spiritualist magazines concerning healing of this type. It has usually been done in the dark, but the spirit healer, in addition to ordinary healing of ills, has also removed an appendix now and then, placing the removed part in a container for all to see. Of course, there has always been the loud cry of “Fake!” just as has been the case with the Filipino healer. He has been driven out of the cities, stoned and threatened with arrest. His offer to perform his healing before medical and other experts was scorned. On the other hand, many professional and business people are convinced that the healer is all that is claimed for him. A number of these people know at first hand of his work, some having had kidney or gall stones removed by the bloodless operations.

 

In this article we have at last something very important. The two men, bent on making program movies of strange things for the television screen, visited the healer, observed him while at work, and made photographs, both still and moving. One of the men has been a professional magician and hypnotist, so his observations are of a sort far removed from those of the ordinary man in the audience.

 

Fortunately, this medium can work in bright light. He allowed the table on which his patients are laid for an operation to be carried out into the sunshine and took out the appendix while the cameras purred and a shutter clicked for color stills. He pressed a thumb and finger into the abdomen of a suffering woman and soon took them away carrying what appeared to be the diseased appendage. The woman, who had been in much pain, was instantly back to normal. It was instant healing in a most emphatic way. If we can believe this excellent report, the method used can be explained by saying that a dematerialized appendix was removed and made to materialize when outside the body. The passage through the skin would have to be made by ectoplasmic hands or dematerialized instruments, if the latter came into use. The place where the organ was taken off must have been healed over in the same way.

 

The removal of a kidney stone or the instant healing of a broken bone may be explained in the same way: dematerialization and later re-materialization. As we, the living, do not know how to use the forces necessary to cause such changes in living tissues, we must postulate a higher form of intelligence, and this takes us at once to the Aumakua.

 

The mana or unidentified force used through the medium is well described in the article in terms of what could be seen. The hands of the healer seemed to swell with some strange force or substance. The hands and arms seemed to become enlarged and the muscles rose in knots. The same thing was seen when the hands were held above containers of water which had been brought to be blessed so that the water could be taken home to the sick to drink. The observer says that with no chance for chemicals to be added, the water turned a slight pinkish shade while being blessed. He tasted samples of the water before the ceremony and noted no particular or unusual taste, but aften the ceremony the taste was sufficiently changed and bitterish to be impressive.

 

My P.A. reading was from the picture showing the healer holding his outstretched hands over the water containers. His eyes are wide open and his face wears an intent expression. My reading was the simple and usual one of  and 351 degrees, placing the man in the mediumistic psychic level. But there was no V pattern of the “will” and no flattening of the personality circle so that its axis might change directions, as is often the case with those taken over by the spirits. I tried again, and    suddenly found the pendulum giving a very different reading. It was  (large) and 554. This duplicates to a degree the reading taken from the photo of the great kahuna. Was I reading the man in the first test and his spirit guide in the test which followed? Please try your hand on a reading and let me know.

 

INSTANT HEALING HAS BEEN OUR GOAL from the very beginning of the long study of the beliefs and activities of na kahuna. We tried to learn all we could of the matter, and the early members of the HRA worked long and faithfully to try to learn how to use the Huna methods. As if by accident, some contact was made at long intervals and an instant healing reported. Some excellent evidence of instant healing was accumulated and studied. But now, twelve years after the formation of the HRA, we are still indefinite in our conclusions.

 

This new evidence, backed up by photos and careful observation, begins to throw a new light on the mechanism of instant healing. We have thought that na kahuna of at least a P.A degree reading of 550 were able to use the forces (whatever they were) to produce instant healing. But at this point I am beginning to wonder if it has not ALWAYS been necessary for the living to have the aid of a spirit of high level development. If this fresh guess should be the right one, as it appears at the moment to be, we are thrown back at once to Spiritualism and mediumistic healing.

 

Mediumistic healing is presently in poor repute. In the small Spiritualistic churches I have watched many times while mediums went through the healing motions with those who came forward to be healed. The results were so poor, on the whole, that there seemed little to be found in following that clue.

 

However, with this Filipino medium at work and treating numbers of patients daily with a success ratio far greater than anything we have observed in the West, the hope revives that we may, if we go about it in the right way, be able to find a method of developing mediumistic ability fine enough to allow the superior spirits to use living mana and physical bodies to produce instant healing. If only we had some way of getting over to find this Filipino farmer, hire a good interpreter, and set about learning just what is needed to produce the medium and to make the contact with the high level spirits, we might begin to progress once more toward the goal.

 

Unfortunately, the great foundations with money to spend on various types of study will have nothing to do with off the beaten track religious or psychological matters. No spark of interest has ever been aroused in any of the foundations where our Huna studies have been concerned. Also, unfortunately, the old adage that “All occultists are poor,” holds painfully true in HRA circles. People who are concentrating successfully on accumulating wealth simply are not interested in things like Huna. We seem blocked rather completely. But, perhaps if we asked na Aumakua to find a way for the contact to be made with the Filipino medium, that way may open. Shall we begin asking? Meantime I shall write at once to the author of the article in FATE to see if I can make contact with the two men whose experiences are related. Through them it might even now be possible to get the answers, or partial answers, to the many questions which need to be asked. For instance, we need to know whether the Filipino medium treats the insane or partly obsessed. We need to know whether, like na kahuna, he has any ritual to use to cleanse (kala) his patients ahead of time. Does he have them make amends for hurts done others before he tries to heal them with blessed water or by contact through his hands? What was his training? Who are his spirit “guides” and how did he find them? So many things we need to know.

 

TARO CARD SYMBOLOGY – Initiatory Unit Eight

 

THE ANCIENT ORDER OF HRA TARO IS ABOUT TO GO INTO SESSION.

 

The Lodge Members have taken whatever chairs of office they fancy, and it is noted with much satisfaction that there are no chairs which are not those of an official of one sort or another. The costumes tonight are magnificent and hardly a man fails to wear shining armor and dangle a sword with jeweled hilt and blunted tip. The ladies are so dazzlingly beautiful that Cigbo wears his dark glasses as he continues picketing the Lodge by marching around and around carrying a placard reading: UNFARE TO CIGBO! Two much yak, NOT ENOUGH CATNIP!

 

He has not been at his post as Door Keeper and suspects several of those seated before him of having come in without giving the password. Not knowing which these may be, he glares at all and sundry. Suddenly deciding the time is ripe, he drops his placard, seizes his cigar box and begins to perform the mystic ritual of passing the hat, without which no Lodge is official. In his box he has $4.10, mostly in small change, an assortment of straps of three kinds, and over a dozen green trading stamps. The members happily select either a coin or a stamp as the box is presented, and give Cigbo a warm nod and “Thanks.” He is delighted when, after the box has become completely empty, his friends still pretend they are extracting fine gifts from it and still nod and thank him. Much puffed up, and purring loudly, he finishes his round, tucks his empty box under one leg and starts to take up his official place as Keeper of the Door.

 

As he arrives at his post and removes his dark glasses, he has a sudden realization of disaster. He opens his box and peers into it. His greatest treasure, a 1,000 dollar bill printed for the use of the Japanese Army of Occupation after capturing America, and given him as a nest egg by HRA Charles Pitts, is GONE. He begins to wail in anguish. A belated Lodge member arrives running. “Cigbo!” he shouts to be sure the Door Keeper will let him in. To make doubly sure, he drops three silver dollars into the cigar box. Cigbo stops wailing and inspects the REAL money breathlessly. His purrrrrs resume so loudly that Ol’ High Card, who has been laying out two Taro Card packs on the central altar, pauses to go over and shut the door. Behind it the delighted purring continues, but less audibly. Ol’ H.C. is about to clear his throat when the door opens slightly and Cigbo thrusts in his placard. Penciled largely on the back of it are the words, “Ray For Las Vegas!” All eyes turn wonderingly to the Late Arrival. He is not in costume and, as he walks, he jingles delightfully. Several members clap approvingly. He bows east, west, north and south, then turns to take the empty chair of the “Holy and Sacred Keeper of the Nameless Treasure.’ Beyond the door there is a loud scurrying sound as Cigbo, box under leg, sets off in all haste with his three silver dollars for Las Vegas. The members shout after him, “Luck, old boy. No end of luck!” The flushed donor of the three silver dollars rushes to the door and shouts after Cigbo, “Don’t bet on the games. Wait until after hours and shoot craps with the dealers!” From the distance come back a faint, “Meow!”

 

THE LODGE IS DECLARED OPEN. Ol’ High Card looks around hopefully for someone to take his post as lecturer, but everyone is busy visiting with a neighbor and no one notices his appealing look. He lets out a hole in the belt of his shining armor absently, clears his throat thrice, and, seeing that he is not going to get the attention of the Lodge, begins speaking, keeping his voice down lest he interfere with the happy visiting. (It is apparent that members have mistaken the Lodge meeting for one of the old HRA Group meetings.)

 

O.H.C.: Tonight I lay two decks of Taro Cards on the altar. One is the fine deck in color which is published by the Mystic Arts Book Club and is sold to members for $3.95, but to outsiders for $5. They also sell the Waite book on the Tarot for $4.95 to members and  for $7.50 to outsiders. They have changed their address, and one must now write them at 161 Jericho Turnpike, New Hyde Park, N.Y. The same pack of cards and book are offered to anyone as a combination deal for $10 by Fate Magazine’s UNIVERSITY BOOKS, 845 Chicago Ave., Evanston, Ill. (Neither the book nor the cards are listed separately.) A less expensive deal is offered by HEALTH RESEARCH, Calaveras County, Mokeluime Hill, Calif. They have the cards in black and white for $2.50 a pack, and the Waite book, mimeographed and in paper covers for $3.00. (Postpaid, but 4% sales tax must be added by those living in California.) These cards are the pack we use in the Lodge, but the Waite book, of course, does not give the secret order we use to lay out the cards to show the hidden symbolic meanings.

 

“WE HAVE ALL BUT FINISHED WITH THE PRESENTATION of the meanings of the symbols on the major cards of the pack,” continues O.H.C. doggedly. “However, one item of greatest importance remains to be taken up at this time. It is by way of being the promulgation of a new HRA Taro dogma.

 

“On our illustration sheet which shows the pairs of cards when laid out in the secret order, you will notice that in every case we have an ideal condition of progress symbolized by the first card of each pair while the second card shows what appears to be the evil resulting from lack of proper progress. This holds good for all of the six pairs except for the second pair where the Hierophant is paired with Temperance. The number values force this pairing, but as the Temperance symbology is good and shows proper progress, it is NOT in keeping with the secret system. It is wrongly numbered and it is NOW DECREED as SACRED AND HOLY HRA TARO DOGMA that it trade numbers and places with The Hanged Man, the latter card being out of place on the other sheet of illustrations in the “three number value” line, although we, like all the others, can stretch its symbology to fit into the line, we may find it better for use as a negative opposite the Hierophant V card. As we change the number to XIV opposite the Hierophant, it shows the sad effect on progress of not living as the V card indicates — in keeping with the Huna lore and knowledge of the three selves. On the other hand, Temperance, now numbered XII to replace the Hanged Man, shows nicely the progression from earthly success (the Empress) to interchange of mana with na Aumakua, which enables one to grow toward the final state of union of male and female and the graduation into the Aumakua level, symbolized by the card of the WORLD XXI. Please change the card numbering on your illustration sheets and also on any deck of cards you may now have or which you may later get. And let this be the sign to all who may see it that you are an initiated, Eighth Degree, HRA Taro.

 

Ol’ High Card sighs heavily and continues, almost under his breath. “Being human and so of carnal minds, it is inevitable that we turn next to that sinful, degrading, superstitious and entirely disreputable practice of using the Holy and Sacred Taro to insure ITS preservation in the hands of the wicked …. by telling fortunes.” He pauses for a sad moment, but someone has caught his last words.

 

“WHEE! NOW WE ARE GOING TO LEARN HOW TO TELL FORTUNES,” cries one of the new initiates of the 8th Degree HRA Taro. A sudden hush comes to the Lodge. Conversations are dropped in mid word, and all eyes turn to Ol’ High Card. He raises his voice slightly, puts on his most sinful expression of guilt, and proceeds to lead the easy way to Taro perdition.

 

YOU HAVE ALREADY BEEN INITIATED INTO THE SECRET and terrible method of prying into the forbidden past, present and future. You all know that we shuffle the cards and spread them with a sweep of the hand over the deck, then select five cards at random and turn them face up. The same is done for the three parts of time with which we sinfully deal, the PAST, PRESENT AND FUTURE.

 

FOR A “QUICKIE” I will initiate you now into the fastest possible way of telling a fortune. Select the MAJOR TARO CARDS and take them from the pack. Shuffle them, keeping in mind that you are to see in the “run” the past, and to check it. If it checks out as the past really was, then shuffle again and try for the present. If that comes up accurately in the five cards you draw from the spread, hold your breath and try in the same way for the future. Keep in mind the sad fact that as most of us do not know what we want, na Aumakua do not know either, and so they try to make for us a future, but with having to change “wants” so often, it is bound to be a very muddled future at best. If one “tells” it and it is not desirable, the thing to do is to correct the wants and aims drastically so that something reasonable and good can be brought about by the blessed and ever patient and loving na Aumakua.

 

If there is a definite question in your mind or that of the paying customer, think about it. Shuffle the majors, and cut the cards. Turn up the top and bottom cards of the cut and if either of them seem to have symbols which by any far stretch of the imagination can be said to be related to such a question, announce somberly.

 

“The cards are running true. Then shuffle again and spread and draw five cards (let the customer do this if he has crossed your palm with silver). Turn the cards face up, disregard shudders on the part of any spectator, and use the following list of meanings to say what the PAST has held. If the customer says this fits fairly well, go on to the present. If it hits close, try the FUTURE. If it does not, then announce, “The cards have stopped running true, and your future is probably in a frightful mess and impossible to foresee.” Pocket the silver, throw out the customer and retire to keep an eye out for the minions of the law. If the PRESENT matches facts rather well, go into the FUTURE hopefully and hesitantly. (Try your best to explain away all indications of sickness, death and disaster as, even if seen, they should not be made to worry a soul, particularly a happy one who expects the best and fears the worst.)

 

(On the following page is a short list of meanings of majors which Ol’ High Card has wickedly used for about 50 years. Use them at your own risk. If good comes, thank O.H.C. If not, blame Cigbo.)

 

MEANING OF THE TARO CARD MAJORS

O.

THE FOOL: Beginning something. It may be good or bad start, as indicated by

the cards which follow. Not well planned out.

I.

MAGICIAN: Planned new beginning of something. Is apt to be successful if

good cards follow. Aumakua may guide.

II.

HIGH PRIESTESS: Womanly planned beginnings, with something hidden.

Religious takings element. Intuition used. Higher guidance.

III.

EMPRESS: Material success in undertakings in woman’s sphere of work, arts,

family affairs. All needs filled.

IV.

EMPEROR: Success in sphere of men and their masculine works. Money, power

and position. Material good fortune. A friend.

V.

HIEROPHANT: Externals of religion but may offer secrets to the worthy. Shows

Aumakua guidance to be had for asking.

VI.

THE LOVERS: Augurs well for all of the things having to do with the love of

man and woman, and for Higher guidance.

VII.

CHARIOT: Success under guidance in matters where man and woman work to

accomplish something. Good traveling.

VIII.

STRENGTH: Strong, planned effort to overcome something in oneself or also to

overcome under guidance material blocks.

IX.

THE HERMIT: Guidance by the Aumakua, recognized or not. Success in the

inner or religious activities of life.

X.

WHEEL OF FORTUNE: Plans for material progress will work out well, but

especially if Aumakua guidance is obtained.

XI.

JUSTICE: One will obtain justice and wrongs will be righted. One will right

wrongs done others. Aumakua will help.

XII.

TEMPERANCE (was XIV): Contact will be established with the Aumakua and

good on inner and outer levels will come.

XIII.

DEATH: Reverses the good thing of card IV, the Emperor. Guidance lacking.

Death in family if followed by Tower. Augers drastic change. Bad news. Trouble.

XIV.

HANGED MAN (was XII): Reverse of the good things of the Hierophant card

V. Troubles which have come because the Aumakua is not recognized or its help

asked.

XV.

THE DEVIL: Reverse of card The Lovers. Troubles through evil love or through

lack of it. Man and wife trouble. Hates.

XVI.

THE TOWER: Reverse of the good things of the Chariot card. Plans go wrong

for lack of guidance. Accidents. Illness. If with other bad cards, deepens trouble.

With Death, warns of danger of grave sort.

XVII.

THE STAR: Wasted effort and much putting off of doing what should be done.

Aumakua not recognized and allowed to guide. Danger of spirit trouble –

obsession or mental illness. Psychic upsets.

XVIII.

THE MOON: Reverse of the good as augured by the Hermit. Efforts to progress

without Aumakua guidance. False starts. Predicts a mixture of troubles. Worries.

XIX.

THE SUN: Highest success in all things done two-by-two. Highest satisfaction

in love and man-woman relations. Greatest success in inner life progress.

XX.

JUDGEMENT: Good chance for starting all over. May augur taking up again a

project dropped in the past. Opens way.

XXI.

THE WORLD: Most fortunate card in pack.Top success in both material things

and in love, inner growth and progress.

 

KEEP IN MIND the fact that in the secret order in which we lay out the cards according to their number values, half of the TWELVE PAIRED CARDS show BAD things in the life or circumstances, and the opposite half, good things. Keep the illustration sheets beside you and do not forget to trade places and numbers with cards XII, The HANGED MAN, and XIV, TEMPERANCE (numbered as they now stand in your Waite pack). On the other illustration sheet, all of the cards will be good, but will show different stages of progress toward successful living and the point of graduation into the level of na Aumakua.

 

If one’s future shows bad cards and trouble, compare the bad cards with their opposites which are good, and try to learn in what way there has been a failure to invite the Aumakua to take its part in living the life. A bad future can be changed by doing one’s best to draw up plans for living in which the Aumakua is asked to take the guiding part, then continually asking the Aumakua to give the guidance and help. The old future, which is already present in aka forms, will be broken down (and this may be a painful process), but when finished, the good things can begin to take form and be materialized. If working to reconstruct the future, run the cards now and then to check on how you are doing. Keep a record, if you wish, of your runs so that you can see your progress. Blessings of O.H.C.

MFL

 

 


HUNA VISTAS BULLETIN 8

Psychometric Analysis & Taro Card Meanings

April, 1960

 

 

A MOST UNUSUAL PERSONALITY is available for our test and mutual comparison purposes in learning to make and to interpret Psychometric Analysis readings. In TIME magazine for March 28, 1960, on page 89 under the heading of the department dealing with EDUCATION, we have set before us the head of a school called “Temple Collegiate School.” He is described as “His Grace, the Most Reverend Monsignor,” also bearing the title of “Archbishop John I.” This gentleman appears to be another of the self appointed “teachers” who, in some strange way, are able to convince numbers of people that they are what they claim to be, and to get a following and the needed financial support to carry on.

 

The article in TIME, telling the history of this man, William Franklyn Wolsey, 56, amazes and frightens one. The man seems to have had only a sixth grade education. His “degrees” and “ordinations” are of the sort that can be purchased for $50 with the side gift of a “course” of very odd instruction. This man calls himself the “Master of the Age” and is referred to as “the Living Christ.” The whole set up is so absurd that one wonders how it could exist, even under the much abused guarantee of religious liberty in these Americas. His school has such poor standing that its graduates cannot go on into regular colleges after graduation. His cult teachings are amusing, if not worse. The Vancouver, Canada authorities find no way to stop the man, and it would appear that new laws will have to be made to handle such situations.

 

For our purposes, we need to be able to learn from a P.A. reading what makes such a man. If our continuing research allows us to build a classification of similar men and similar readings, the day may well come when the public can be protected. Just how, it is hard to say as yet, but with proper information as to the characteristics of such men, ways can be found to put that knowledge to work. As pioneers of the new testing system, we can only build on the findings of Dr. Oscar Brunler, and work to make the P.A. readings more and more accurate and informative.

 

Make your reading first, then check with the one I have made and given here. Keep in mind that I may be wrong, and try not to let my reading influence yours. I get:  and 274 degrees.

 

This was not at all the reading I had expected after perusing the article and considering the things the man had accomplished, including his gathering in of an estimated $1,500,000. Also, I had expected indications of an evil Auhane and a degree standing up in the 320 level or higher.

 

The clockwise leaning and constructively good will pattern of my reading had only its accompanying vertical or “perfect hypnotic” swing to explain the Auhane intentions and drive. I was reminded of other men who have done patently bad things, but who seem by their readings to have considered themselves doing good. We may recall the men of the Catholic Inquisition, some of whom had good will patterns and apparently thought they were doing good in having victims tortured. In my book, Psychometric Analysis, page 102, I have given the strange reading of Hitler’s underling who was very largely responsible for the murder camps and similar things of the time. He was clockwise in will and personality pattern, and the conclusion was driven in upon me that he must have meant well, even when ordering his underlings to murder a great many hapless people. On page 108 of my book, I gave the reading I had made of a number of Hindu and other “Holy Men” and “teachers.” Almost all of them had (or have) the 12 o’clock or vertical perfect hypnotic will pattern, and most of them have the clockwise leaning swing to go with the other. Joseph Stalin (page 94) had nothing but a double strength perfect will pattern. He gave no accompanying swing, and no personality circle at all. His degree standing of 285 was surprisingly low for a man who had accomplished what he had. We recall that in our reading of Chessman in last month’s H.V. we found the same perfect will swing, but with it a destructive one at 11 o’clock.

 

Going back to our subject and present testing, we come to the strong, well rounded personality circle of the Aunihipili. This was not, as I had expected, warped or flattened to show mental quirks and irregularities of sorts. But, it WAS COUNTER CLOCKWISE, and would indicate the submerged drive to bad. The degree reading of 274 is so low in the scale that the man could hardly take a better education than he is reported to have been given. He would fall into the level where we find carpenters and mechanics, politicians and many preachers. The only possible way to explain how he was able to accomplish what he has, is to say that his “perfect hypnotic” will element enabled him to stick with his simple and materialistic plans through a long period, and to exert a sufficiently strong influence on others to cause them to accept him at his own evaluation, believe his “teachings,” and become his faithful and tithing followers.

 

FOR OUR RESEARCH department, we are building up the finding that when the will pattern includes a swing to 12 o’clock on the P.A. chart, it is well to watch the individual with care. He may have the power to influence people politically or otherwise, and the determination necessary to carry out schemes detrimental to the good of the public. On the other hand, the scheme may be good if the rest of the pattern is clockwise and so constructive. However, if the degree level is low, the scheme itself must be measured in terms of the mentality of its originator.

 

THE LATE EDGAR CAYCE is the second test subject for this month’s research efforts. His picture is to be found on page 35 of the May, 1960 issue of FATE magazine, together with an excellent article via a son, telling of the unique work of his father. This work consisted of making a psychic contact with either a distant person or one right at hand, then diagnosing his ills and telling what could be done to heal him. He did this work in a trance state which he could himself induce or which a hypnotist often induced for him. His contact and examination appears to have been similar to that we put to use in making P.A. readings, but the knowledge of medical and other forms of treatment which would be beneficial may have come from a spirit or invisible form of intelligence. Cayce is reported to have believed that in his trance condition he made contact with the “universal mind” but, from this distance in time, it seems that such an exalted source of information is to be discounted. Unlike the Filipino healer mentioned in H.V. last month, he did not heal directly or perform bloodless operations such as the removal of an appendix by a process of dematerialization. and re-materialization after removal. When Cayce or his wife were seen in his trance condition to need to have an appendix removed, he advised that a doctor operate. The records of his work show that he was often able to discover obscure causes for ills which the doctors could not diagnose, and to describe little known remedies or mention medical specialists (discovered psychically) who could give the expert help that was needed.

 

From reading the books about Cayce’s work and theories, one may get the impression that he made trance contact with a group of very learned doctors on the invisible or spirit side of life and that they made the diagnosis and prescribed the remedies for him. The “Universal Mind” would seem to be too vast and impersonal to make the doctor-like contacts with patients. There was also a very sad lack of such omnipotence of wisdom as one would expect from Universal Mind. While the future was at times seen and divulged to him, his photographic studio twice burned with no advance warning given him. InFATE, on page 7 of the issue in question, are advertised for sale four booklets containing Cayce’s statements concerning the lost race of builders who were responsible for the Great Pyramid, and concerning the history of the rise and fall of Lost Atlantis. According to the article in FATE, he could, in trance, speak many languages unknown to him as well as go back in history to describe events, even probe the future to some extent. (My personal reaction to the material in the booklets mentioned has been that much of Cayse’s information, if received indeed from Universal Mind, is badly contaminated by his reading of books on the Pyramid Prophesies and Theosophical literature of his day on Atlantis. The Pyramid Prophesies, as we recall, failed to glimpse World War II and the atom bomb, as well as several other items which would have had to be included to validate the claims made by writers on the subject.)

 

Here is my reading taken from the picture of Mr. Cayce in FATE, and it may or may not be correct. However, it seems to throw light on the question of what we may expect by way of a P.A. reading for people of similar potentialities. I get:  and 340 degrees. In an effort to read the intelligences who worked with and through him, I got  and 532 degrees, this being similar to the high readings for the best na kahuna and for the Filipino healer. The reading, if correct, indicates a man of medium intelligence, of good and constructive nature, in the mediumistic degree level, and in contact with spirits or intelligences of the very superior and good levels and natures. Please let me know what readings YOU get, also give me any information via pendulum etc. you may get.

 

CHECK READINGS HAVE BEEN COMING IN, not as many as I could wish, but in sufficient numbers to show that the readings I have given are fairly close to the average. Of course, some readings sent in are far wide of the mark made by the majority, but it could be that five could be wrong and a sixth very right. I am especially pleased to have readings successfully made and reported on the strange level from 525 to 560 obtained for the people who seem to contact Aumakua or high level entities and get help in healing or other beneficial activities. One HRA asked a number of questions concerning the Filipino healer, Terte, of her psychometrically exploring Aunihipili, and got some very interesting answers, which she passed on to me, for what they might be worth. One item concerned the possibility of the average person being able to learn to duplicate Terte’s works. The answer, as given, indicated that only those naturally gifted with the needed mental-physical make up could get the best results. On the other hand, we all know that lesser healing results can be obtained by a great many if only a patient effort is made to learn to serve in this way.

 

MORE INFORMATION ABOUT THE FILIPINO HEALER was supplied by two HRAs immediately after H.V. 7 went out. It seems that the two men who had investigated Terte and photographed his work, did so some two years or more back, and that they have made a series of similar investigations of religions and cults in the Orient, writing a book about it all. I was given the address of the organization, in Hollywood, where a center has been established, and from which issue books and courses. There is also a building housing sacred objects which they collected in the Orient, and which adorn a meditation hall open to the use of members of the organization.

 

The book (of which I obtained a copy at once by mail) is titled INTO THE STRANGE UNKNOWN. It is by Ron Ormond and Ormond McGill. The price is $6, postpaid, plus 24¢ tax for California residents. It is well illustrated and tells a most interesting and informative story of travels, initiations and strange beliefs. Not much more is told in the book of the Filipino healer’s history, methods and works than was given in the FATE article, however. (I almost forgot to give the address. It is, THE ESOTERIC FOUNDATION, 5880 Hollywood Blvd., Hollywood 28, Calif.) Terte began his healing ministry in 1950, after a “spiritual illumination.” The nature of this “illumination is not told. (He may have had a special message from spirits, as many founders of religions have had. Joseph Smith, founder of the Morman religion, reported that his room filled with a light brighter than that of midday at the time he began his work. The appearance of the “white light” is familiar to many of us in connection with a full contact when trying to touch the Aumakua. It often comes but once in a lifetime. I experienced it in Hawaii about the time I became interested in Huna, being awakened at night by the flood of white light coming from no known source, but experienced nothing by way of an “illumination.” After a few seconds, the light simply faded.)

 

Terte was soon removing kidney and gall stones, tonsils and obstructions as well as causing healing without these bloodless operations. He heals without charge at his farm, but only on weekends. His farm is about 150 miles north of Manila and on poor roads, so the account goes in the book. He was, at the time of the visit, agreeable to trying to heal all who cane, and up to 700 appeared needing help. As they came forward in turn, he shook his head now and then, turning a prospective patient away without an explanation. (Could he have sensed complexes and the like, as did na kahuna of yesterday? And did he have no way of clearing the path for these unfortunates?)

 

Terte read passages from the Bible in the native dialect as a preparation before blessing water to give it healing qualities, and had to await the coming of the “Spirit Protector,” saying, “I can do nothing unless the power of the Spirit Protector is within me.” He invites the coming of this entity or Power, and then seems to have his hands and arms swell with something visibly before he holds them over the water which is to be blessed and which soon turns pinkish and takes on a slightly bitter taste. He also uses this water to bathe such things as eyes before and after removing growths from them.

 

Terte had assistants, one of whom took over the work of taking out a badly infected tooth. He took hold of it with his fingers, seeming only to touch it, when it came out with a click and without pain or loss of more than a few drops of blood. After the extraction the patient was given a little of the blessed water to drink, and was dismissed. (There were no tourists, only local people in the crowd waiting for his ministrations.) No gifts had been brought or were offered so far as could be observed. Terte has a small farm and five sons who help him work it, and says he needs nothing.

 

THE REACTIONS OF THE HRAs to the suggestion in the last issue of our H.V. that perhaps we should try to get direct contact with Terte to see what we might learn from him, was met by enthusiasm on the part of three who wrote to me. No one had funds to offer for the project. Three were helpful in calling to my attention the records of similar healers down the years. One HRA scolded because his letters had never been used in the Bulletin, and objected strongly that it was not necessary to go off to the far places to see men like Terte when all we need is to remember that each of us has the “God within” and that the Holy Ghost is always present to hear our prayers and heal us

 

A few weeks ago, one of the HRAs who teaches a mixture of Huna and other philosophies, called on me one Sunday afternoon with her 17 class members. I demonstrated P.A. readings and was asked to show how to tell a fortune with the Taro cards. I told the fortune, past, present and future for the HRA teacher while the students all clustered around. I brought exclamations of surprise from my audience by reading the lay of the cards thus: “If you are thinking of borrowing ten thousand dollars, this card indicates that you will probably get it.” It so happened that such a plan was afoot and, as I learned days later, the loan was made just as predicted. I then had my fortune told by the teacher, who used cards but left them all lying face down, using her psychic powers alone. She was asked about the chance of meeting and studying Terte and predicted that I would go to Hawaii and meet him there, and also that I would write a small book which would sell well and bring in much money. I hope she is entirely right, but only time will tell.

 

My own run of the Taro cards to try to get a line on the prediction’s verity gives a mixture of conflicting indications and nothing at all definite. I shall try to get into touch with the group in Hollywood and to learn whether or not there might already be plans to get the healer as far in this direction as Hawaii, or even the West Coast. One difficulty which I can foresee is the objection of the medical fraternity to such healing as Terte might demonstrate. They stopped him cold in Manila and probably would over here. On the other hand, a Washington, D.C. HRA has just sent me a clipping telling of the work of a church organization called “Spiritual Frontiers Fellowship,” which is national in scope and is busy looking into such healing as we have been discussing. Good friends of Huna, Ambrose and Olga Worrall, spiritual healers of some fame, are in the work. I will write to them soon about our wish to look into the Terte methods at closer hand. They are associate directors of the New Life Clinic, Mount Washington Methodist Church in Baltimore. They would be ideal to go to meet Terte and investigate his background and methods, if they could and would go.

 

A LETTER ON THE TERTE TYPE OF HEALING from HRA H.F. of Chicago, needs careful consideration quote from it:

 

“This contribution has to do with your remark that, in considering the case of the Filipino healer, we may have to add spirit intervention as a factor in achieving prayer fulfillment or miracles, which to us are the same. We’d like to take issue with that idea, Max.

 

“True, people have had healings or other prayer fulfillment by praying to a saint, or to an ancestor, or (by using) Christian Science, Unity or Huna (methods). We feel (speaking also for his wife) that in the heavenly postal service, all prayers are routed or re-routed to the proper authority, the Aumakua, and that resulting healings are from that source. M and I almost, but not quite, agree on my theory of spirits that we never do, actually, recall spirits of the departed or see or hear spirits or ghosts, but that, instead, what gets called up and contacted is a vortex of activity of some sort which had been duly recorded on the Akashic record. The originating spirit or personality or whatever has gone on, but the sensitive contacts, and then clothes or re-enacts or re-creates, that person or situation  –the vortex of action, that is — and this ‘manifestation’ we call the spirit of the dead, when actually it is a re-activated groove or vibration on the record, something like looking at a movie of an actor now dead.

 

“Accepting this theory for the moment, it would appear that the Filipino healer, a good man, and receptive, was simply the instrument of his Aumakua, and that your higher P.A. reading is evidence of the now and then presence of the higher voltage of his Aumakua.

 

“Now, it is barely conceivable to us that the Aumakua might use re-activated or the ready-made experience and good intentions of some dead physician, as (he has been) recorded on the Akashic records after a lifetime of successful medical practice, using this handy instrument for the healer’s purpose. This we doubt, as being a long way ’round, and somehow out of character, but it just could be, at least in some cases, and perhaps in this one. But even if this were the mechanism in this instance, it still does not follow that we mortals must hunt up in some way a spirit specialist to do the thing we pray for AND, also to ask for the undifferentiated voltage of the Aumakua and to activate that spirit in order to get the desired thing done. If this is the way of it, the Aumakua will attend to it, or so it seems to us. We’ve had many healings, many prayers answered, using the methods laid down in your books.”

 

MY COMMENT on the position taken in the letter is that a finger has been placed on the most controversial point in Huna. As I see the problem, it makes little difference in practice whether there is an “astral shell” (devoid of life and mind but which can be in some way given a temporary semblance of its former life) or vortex or bit of record on the Akasha, or whether the living spirit of a dead person is called into action. In either case, the superior powers of the Aumakua are needed. The spirit, I have preferred to think, is one of well-evolved standing and must be able to make a full contact with its own or our own Aumakua, and get it to use the high mana to cause instant or slow changes in physical matter to bring about healing or changes in circumstances. The miraculous nature of instant healing as demonstrated by Terte, calls, according to Huna, for the help of a Aumakua. No lesser self or spirit could cause materialization and dematerialization. The thing which has stopped us up to now is our lack of ability to call into action the miraculous healing power of na Aumakua, through the agency of a spirit of the kind met with in seances, or through the re-activation of the dead “shell” or “record” of a once living person, supplying it with basic mana and the mental picture of the desired condition, and making the needed movements of mind to get the action put through. Anyone have ideas about this? Contacts to be made by Yoga type breathings, meditations and the like? (Check Secret Science Behind Miracles again for my angles.

 

TARO CARD SYMBOLOGY – Initiatory Unit Nine

 

THE ANCIENT ORDER OF HRA TARO is discovered to be in session as the curtain rises. Ol’ High Card, dressed as a miner of the Gold Rush days, is reading aloud the Bret Hart story, “The Outcasts of Poker Flats.” Cigbo is the focus of attention. He crouches disconsolately beside his box, the latter overflowing, oddly enough, with what seems to be a fortune in paper money. (It appears that Cigbo is being taught the error of his ways. He had gone to Las Vegas with three silver dollars and had lost them while winning, as he thought, a great fortune in paper money for himself and the HRAs. It had turned out, when he tried to share his wealth by passing out $1,000 bills to Lodge members, that he had fallen amongst thieves. The money was discovered to be that of the Confederacy.) The story finishes. The book is closed, and the next item of the “Order of Business” is taken up by O.H.C.

 

In the manner of the $2.50 deck of Taro Cards mentioned in the H.V. last month as offered by HEALTH RESEARCH, a pack was purchased for inspection and found poorly printed on a light grade of cream card, and the cards were unevenly cut. Better than nothing, but far inferior to the $10 Mystic pack

.

THE LESSER ARCANUM OF THE TARO

 

Old Sour Dough High Card gives Cigbo his pick, shovel and pan so that he can go out to try his hand at panning gold as an honest venture, and then turns to the Lodge to continue the lesson in sinful uses of the Taro for fortune telling purposes. He begins:

“I see from the smiles on your faces that most of you have by now discovered how to ‘Make friends and win – I mean influence them.’ At the last session of the Lodge I told you how to tell a simple fortune with the Major cards of the Taro pack. Now I will begin to add for you the gentle art of using the Lesser Arcanum.

 

“There are two ways to do this. One is to tell the fortune as I have instructed, using the Majors, and then (keeping the minors in a separate pack) spread the minors in the usual way and allow the customer to draw a card, or even a dozen if the problem or the question seems to justify it.

 

“For instance, if the customer has in her future the DEATH card and wishes to know whether it is her death that is predicted by the cards, or that of a relative or friend or pet or if it is to mean only a decided change in something connected with her life or affairs or whether it indicates a spiritual or inner change or challenge.

 

“Suppose the Minors are shuffled, spread, and a card is selected at random to go with the card of DEATH. Suppose the draw is the IX of Swords, which shows someone described by Waite, the designer, as “awakening from a dream in which there is much trouble and all ways are blocked, to find that it was but a dream after all.” NOW comes the use of your intuition. You consider the majors which lie on either side of the DEATH card in the line representing the customer’s future. Suddenly it comes to you that there has been something or that there WILL BE something, which will be feared by the one whose fortune is being told, but that when it actually is there and to be faced, it will be found far less difficult than has been anticipated.

 

“That example will give the idea of how the Minors are to be used to throw light on the meaning of the Majors when they are used by themselves for the first part of telling the fortune. In passing, it may be said that this method of drawing from the Minor pack can also be used to throw light on the meanings of the Majors when one is running the past or the present as well as the future.

 

THE SECOND WAY is to mix the Majors and Minors and use them as a single pack,  in which case all of the pack left over after selecting the five cards for, say, a run for the past, can be used when draws are made for cards to go with some card that may not give a definite meaning, or about whose meaning questions are asked. The first method, as given above, is better in as much as the Majors have more definite meanings, thanks to the frequent contrasting of “good” and “bad” in the cards which fall in pairs in our secret and greatly enlightened Taro method of laying them out according to their number values (see the illustration sheets to remind you of this layout of the majors).

 

STILL A THIRD WAY is to use the Majors and draw five, as for the past, then make the draws to go with puzzling cards, first from the Minor pack and then from what is left of the Major pack. This will allow the complete pack to get into the “run” and that is good.

 

THE GENERAL THEORY OF MEANINGS FOR THE MINORS

 

As the pictures were designed by Waite, whose pack we use as by far the best of the lot for our purposes, it seems to be that the cards of each of the four suits are divided, in so far as divinatory value is concerned, into four steps of progression. Have your illustrations of the Minors before you as you read, and notice that in all four suits you can say that a project or line of action begins with the Ace or No. 1 card, be it cups, swords, wands or pentacles. It has its first ending or middle of the series of events indicated with the FIVE card. A fresh start is indicated for the progression of those particular events with the SIX card, and the TEN card ends the series and lowers the curtain on that train of activities, events, efforts, desires or troubles.

 

The four cards, Page, Knight, Queen and King, which follow the TEN as I have shown them laid out in our illustrations, have to do with the people involved in the series of events as indicated by the 10 preceding cards of the suit. For instance, the Page is usually read to indicate a young and inexperienced person who has, perhaps, undertaken something which the series of ten cards preceding should indicate. He is young and not too experienced, and this may be read as showing that the customer is engaged in trying some project without proper experience, but often with youthful enthusiasm which may carry him through, with or without success, as the run of the cards may indicate. The Knight, on the other hand, is a seasoned warrior and in all suits indicates a better chance of success. The Queen may be a “friendly woman” or may stand for the feminine part of the background of a project or series of events. She is loving and helpful or jealous and inclined to dictate, according to her suit and the cards falling with her in the runs. The King is much the same as the Queen, only with all the male angles tied to him. He may be friend or foe, helpful or not, according to the cards falling with him in runs or later draws to illuminate first meanings.

 

The FOUR SUITS

 

Cups, Swords, Pentacles and Wands have a rather wide scope of meanings. I take them as listed here.

 

CUPS: A series of events or efforts having to do with (1) our LOVE, and (2) our DESIRES which may be for religious growth, good things for those we love, or for the love of others. The family and the group are indicated here as well as the personal inward searching for the love and contact with the Aumakua. We love and SERVE and help and teach and hope and plan under the CUPS.

 

PENTACLES: These mark the events and efforts where money or the means of getting or doing things may be concerned. Here we watch for the progress of making and investing money, spending or giving it away etc. With bad accompanying cards, we see loss of money.

 

WANDS: Here we have the indicators of a mixture of plans and of the efforts to carry them through. We can also see the progress which has been made in carrying out the plans. Money, love, fame, and opposition can all be factors in the train of  events this suit sets before the fortune teller. It is mainly a suit of business efforts.

 

SWORDS: This suit has to do with the opposition which is being met as a series of events or as a project  is traced through the cards. On the other hand, the SWORDS may show in their run the customer’s making of war on people, events, obstacles and so on, and so forth.

 

OUTLINE OF MEANING FOR THE MINORS

 

When Cigbo strikes it rich we will have to get out a set of “meaning” sheets by offset to go with our explanations, but for the impatient, here is a brief outline.

 

CUPS:

I or ACE  – is the inspiration or idea or desire for Cup things

II – progress begins well for the desired love or other thing. Two work together. May include healing and nursing

III – GOOD PROGRESS AND REJOICING as of family or group. All is well

IV – new idea enters plan. Things are not as good as thought to be

V – half way through cycle, but plans partly upset. Needs new start

VI – new start planned and begun, new places, new elements. Promise

VII – hopes rise very high. All seems about to work out perfectly

VIII – something found still to be lacking. Going out to find or get it

IX – successful end of quest near. Contentment. Everything good

X – end of the endeavor. Plans work out well. Everyone benefited

PAGE – inexperienced young person tries for love, perhaps passionate

KNIGHT – experienced and strong individual proffers love and help

QUEEN – a woman clings to her inner dreams of love and good for all

KING – a strong, fatherly, friendly man supplies love, help, etc

 

PENTACLES: 

Ace or I – money hopes and plans start the effort going

II – progress with juggling of funds and means to get plans started

III – working to earn funds under guidance of others, Service, Hope

IV – things tighten up. One hedges and holds on uncertainly to cash

V – half through, things look bad. Poverty threatens chance of gain

VI – new beginning is made. Money divided for self or given others

VII – efforts look promising. Looks like a good crop ahead. Waiting

VIII – plans go well. Making money and saving it in a small way

IX – enough money but discontent. Some satisfaction still lacking

X – effort ends successfully. Money, family, home – all won. Luck

PAGE – inexperienced start to get money

KNIGHT – experienced start

QUEEN – has money and dreams of using it

KING – has money and power

 

WANDS:

Here read progression as above for Pentacles, but for projects not quite like getting money. Education, building, travel, and whatever may be in work.

I or Ace – starts with the idea.

II – plans how, but …

III – watches for ship not coming in as expected

IV – ship arrives and there is small success and rejoicing

V – childishly simple things seem to upset plans

VI – new start seen, small success

VII – effort to keep on top of the pile

VIII – sudden changes, travel, moves

IX – the plan is almost worked through

X – plan worked out. Full harvest

PAGE – starts new plan youthfully

KNIGHT  – knows

QUEEN + KING – helpful

 

SWORDS: 

I or Ace – sees need to fight for self or others

II – sees well armed but unable to fight intelligently

III – sees small disappointment

IV – sees plans held up and an enforced wait

V – sees the end of half the struggle, with way blocked

VI – sees new start and plans, moves, transitions

VII – sees tricks being played by one or by the fates and enemies obstacles. Bad luck

VIII – sees apparent defeat of self or could be of enemy

IX – one awakens as from nightmare, things not as bad as feared

X – is double meaning card. Ends try, with self or enemy obstacle on top

PAGE – is inexperienced in meeting trouble

KNIGHT – is experienced and rides fast to right wrongs

QUEEN – is able to dictate. May be widow with power

KING – is man with power and may help or hinder according to cards coming with him

If one draws cards showing beginning or middle or end of a progression, several people may be involved in the efforts.

Max Freedom Long


HUNA VISTAS BULLETIN 9

Instant Healing & More Taro & P.A. Readings

May, 1960

 

AFTER YEARS OF WAITING, A SPIRIT KAHUNA IS FOUND

 

It is great news and a most interesting story. One of the newer HRAs, living in Chicago, is a busy doctor, but he has found time to investigate mediumism and has been having seances with a woman medium who seems to have come from Algiers, and who calls herself “Princess,” but who speaks good American English at all times, even when giving messages (in the same voice without change) from great men of the past such as Plato, and moving on down the list to Abraham Lincoln.

 

A TAPE RECORDING was sent me on loan by Dr. O., when, at my request, he had asked the medium to see if she could get more information from a spirit who had been located at the request of Dr. O. and who had made some remarks about the healing methods of na kahuna. I had asked that some information be given by the spirit in one of the eleven dialects of the basic tongue of the Polynesian. In earlier years I had made the same request where other spirits who claimed to be na kahuna were communicating, and in no case were the spirits able to do more than make excuses. (It goes without saying that the “messages” given by these pretenders threw no fresh light on Huna.)

 

On the tape recording, after the kahuna spirit announced his arrival and gave his name as “Tanhane,” saying he had lived in Samoa at one time and had been a kahuna, I listened to the rich, deep voice of the Doctor asking that a kahuna healing ritual be given, particularly an invocation which might be used for instant healing.

 

The medium spoke for the kahuna spirit, using exactly the same tone and American diction as for all the other communicating spirits. The pretenders usually try to imitate a foreign brogue, but the “Princess” did nothing of the sort. She explained that the kahuna would try to give the healing ritual through her, but that it might have to be worked over a little to get it right after being spoken through her. She further explained that the kahuna was saying that the formula was, “You come, you see, you change forms and you master.” She continued, saying that the healer calls FOUR spirits of the invisible world and tells them what is wanted. They then bring invisible foliage and feed you to make you strong. The four spirits then stand by to do your bidding when you repeat the “ritual.”

 

After a little discussion, the ritual or formal invocation was given clearly and without hesitation, in what could have been any one of three of the Polynesian dialects. (I wrote it down in Hawaiian. Ponti pontu ha ha la lu, pronounced as  “pontee pontoo hah hah la lu.” The first two words were not to be found in the Polynesian dictionaries, nor was the kahuna spirit’s name given in the usual way. There is no “tan” in Tanhane but with the “n” taken out, the name becomes “Tahane” or “Kahane” which means “One speaking with the voice of a ghost.” (Broadly translated. The word for the middle self is “Auhane” or “the self which cries, whimpers, talks and, as a ghost, speaks in a faint voice.” The Auhane is the “talker.” This identifies it because the lower spirits and Aunihipili, as in the animals, do not have the gift of speech.)

 

We may say that the kahuna spirit probably did not give his real name, but simply identified himself as “the one speaking.”

 

Finding that the “n” was to be dropped from the name, it was at once guessed that it should be taken out of the first two words of the invocation to make them Poki poku (in Hawaiian) or poti potu.

 

The invocation, treated in that manner, however, did not make a freely worded prayer or command. It had all the appearance of a bit of the coded “Secret” similar to that met with in older healing invocations. A root translation to break the code was at once undertaken, and words naming things used to stand as symbols for something else were watched for from the start.

 

Poki is “to be united,” and here we have the symbol of making contact or temporary union with the Aumakua.

 

Poku means “to cry out” and was a word used by public criers to call attention when they were about to give a command from the local chief. It symbolizes the effort to call the attention of the Aumakua and make ready to unite with it or stand in contact via the aka cord.

 

Ha ha is the much used symbol of taking on a surcharge of vital force with heavier breathing. As the purpose of taking on a surcharge when contacting the Aumakua is to give the mana to empower the Helping Parental Pair to do what must be done to answer the prayer for healing or other help.

 

La means “light” and this symbol repeats the information that has been given in the first two words — the information that it is the Aumakua which is to be contacted.

 

Lu has the meaning of “to plant small seeds” and here we have the symbol of making the thought-forms of the thing desired and of sending them along the aka cord with the mana flow to the Aumakua so that the “seeds” may be “grown” into the desired condition.

 

The cryptic phrase, treated in this way, at once gives back the ancient method used by na kahuna. It is not a prayer or invocation. It is, rather, a coded description of the several steps to be taken to perform the  complete healing rite or action. In its code it would be meaningless to one not already initiated into the general beliefs and practices of na kahuna. It is NOT a set of words to be used as a magic incantation to cause healing. It is more like a prescription for a healing action. Moreover, it would seem that the communicating spirit kahuna was presenting his credentials, so to speak, knowing that they would be passed on to me and that I would have the insight to check them for genuineness.

 

THE DESCRIPTION GIVEN IN ENGLISH of the ritual or method to be used, was next to be considered. As I could make little sense out of the “You come, you see, you change forms and you master,” I followed the usual procedure, that of translating the main words into a Polynesian dialect so that the several meanings of each word could be noted as well as the meanings of the root words making up the complete words, or Kokoke, nano, malulu, lanakila. (Hawaiian was used and alternate words sorted to select the ones with the meanings which had value from the point of view of the “code” used to conceal the “Secret” by na kahuna.) The translation, when decoded, gives also the steps to be taken in the healing action or ritual. I list them:

 

“Come” or kokoke. The word means “to approach someone,” but has the alternate meaning of “the braided cords” or “to drag something along with a rope.” The “braided cords” also may be a net used to carry a calabash or package. The aka cord which connects one to the Aumakua is the first thing indicated, and it suggests at once that the coming is to the Aumakua and is a making of contact. However, the secondary meaning of “a NET” is very important. The complex or fixation, the guilts and the hurts for which amends have not been made, all come under the symbol of the “NET” which entraps or snares the person who must be cleansed (kala- ed) of these things that are “BLOCKING the PATH” to the Aumakua. So, the first step is the one of cleansing the patient to make him ready to receive the healing. As a part of the step, the contact with the Aumakua is made by the “opening of the path” or “restoration of the light,” as opposed to remaining ill and in the “condition of darkness.”

 

“See” or nana, or often lana, the latter word meaning “to float.” The secondary meaning of nana is “the spider’s web,” and again we see repetition of the symbol of the “thread” of contact with the Aumakua and again the entangling “net,” this time in the form of a “web” to trap the victim. The alternate word, often improperly used, is lana, and in its doubled form of lana lana it means the cords or ropes used in constructing a thing that will “float,” as a canoe. The healed and normal condition is symbolized as floating on water, symbolizing the supporting and necessary mana supply. The “sinking” condition is the one of sickness and lack of strength. The symbols point indirectly to the accumulation of mana to be given on the aka cord to the Aumakua to be used in healing the patient, but any initiate kahuna would know that the “floating” calls for the mana.

 

“CHANGE FORMS” or malule. Here the root, malu, has the meaning of  “to soak in water,” and at once we know that the “changing of forms” done by the Aumakua to replace bad tissues or conditions with normal and good is to be accomplished by fairly saturating the healing “Selves” with mana, as symbolized by water. The root lu, means “planting the seeds” and again we have the symbol of the making of the thought-forms or mental picture of the desired condition, and of the presentation to the Aumakua on the mana flow, the “seeds” to be “grown” into the answer to the prayer plus action. In English we have no words with the exact meaning of the malule of the Hawaiians and other Polynesians. We have yet to recognize the nature of the transformation process involved in such healing as is under discussion. The root lule means the “moving or shaking FAT of a very corpulent person.” The symbol of the fat is that of something easily changed in shape, and suggests change in form and substance.

 

“TO MASTER” or lanakila, describes in the root, lana, the healed condition in the meaning, “to float,” which is the opposite of the “sinking” or ill condition. As we get the meaning of the rope used to tie together the outrigger parts of the canoe, we have a check by repetition on the word nana, “to see,” and this makes sure in the coded meaning that the importance of the aka cord and the Aumakua at the upper end of it is not forgotten. The second root part of the word for “to master” is kila, meaning “to be strong.” It shows the normal strength of the sick person restored. But the roots ofkila are part of the coded meaning, ki being “to spout water upward from the mouth as a swimmer,” this providing the much used symbol of sending the mana to the Aumakua. The second root, la, is “light,” and repeats the information that the “dark” condition of illness has been corrected and the “light” or normal condition restored. The formula is stated in a different way, but covers the same basic points in the healing rite, and lays stress on the preliminary cleansing process which “opens the path.”

 

THE INSTRUCTIONS FOR PERFORMING HEALING, (given at the bottom of page 1) in which four spirits are called and told what was wanted, and who then brought foliage to feed and strengthen the healer before waiting to be “called to do your bidding” was seen also to be coded and was translated into Hawaiian.

 

I will not bore you with the technical details of the words and their root symbols or code significance, but give the gist of the instructions. First of all, it is the Aumakua who is called. The “FOUR” spirits is a blind to hide the secret meaning from those not initiated. But, the word for “four” also means “to stretch a cord” and this is the standard symbol of making contact with the Aumakua and giving it the gift of mana as well as the thought-forms of the healed condition. (To “stretch” the cord is to put it into use.)

 

The mana, once given to the Aumakua, is changed in some way, as to a higher potential, and returned to the healer so that he is filled with the high mana which can be given the patient by “laying on hands.” In the legends of Polynesia, the gods are sometimes said to draw mana for their work from the green things growing on the earth. In the word for “feed” we come upon the roots of the old symbol words for the “net” and know from this that the cleansing of the patient to open the path must be accomplished as part of the work. The roots for the word for “bidding” (kauoha) stress very strongly the need for the cleansing of the patient, the roots signifying snares made for birds with strings and by smearing sticks with bird lime, also indicating that the spirit so ensnared is one belonging to the patient — the Aunihipili as well as the Auhane. The roots also mean “to be crucified” or hung on a cross, which, to na kahuna, appears to have been the symbol of the fate of the uncleansed, guilty, obsessed or complexed individual in need of healing of body or spirits in need of “salvation.” (Antidating A.D.1)

 

THE GREAT IMPORTANCE of this set of instructions is, to me, the part dealing with the strengthening of the HEALER by feeding back to him the high mana. I think that this may have been intended as the answer to the question which has recently been brought up by the report of the miraculous healing accomplished by Terte, the Filipino healer. It was learned that he, like other “spiritual” healers, does not know how he does it. What they all do is to get set to do the healing, then wait for something to act through them and bring about the desired results. Some pray to God. Some, like Harry Edwards of England, think they call spirits of the departed to work through them. Not one can teach a beginner to do more than to invite the POWER to work through them or to go afar to heal, on their own, those persons at a distance who have asked for help.

 

AGAIN WE ARE THROWN BACK ON OUR OWN RESOURCES, and I begin to see clearly that it would do little good to travel to see Terte and to try to get from him the secret of his healing. He would, doubtless, tell me to pray and to try to get the Power to come into me and work through me. He might add that if I had experienced an illumination, as he had done, and if I had some natural talent for the work, I might eventually develop into a healer. But all this we have heard before. There seems to be no secret method in use, not even a method which the healers, themselves, fully understand. To complicate the matter, the communicating spirits involved, supposedly, in the healings, give conflicting explanations of the mechanisms employed. They seem very often to be used by na Aumakua, but to be unaware of the nature and identity of those same na Aumakua.

 

AS I SEE THE PROBLEM OF HUNA HEALING at the moment, everything hinges on supplying the Aumakua with a sufficient a mount of mana so that it can then send it back in its potent form to fill healer and/or patient so that it can be used by the Aumakua to cause changes in the body to bring about the healing. The same may apply in a different manner to the changes which must be brought about in the lives and/or circumstances of one or more people to correct poverty, social tangles and the like. This latter operation might take a number of prayer actions to keep the needed supply of mana at top level.

 

One of the reasons for our failure to develop healers in the ranks of the H.R.A. may be that we have not learned to accumulate and offer a large enough supply of mana. I am speaking of the instant healing rather than the slow healing which we seem able to accomplish where the path is clear.

 

Another possible cause of failure is that we have not given the necessary time to learning the healing art of na kahuna. We all have to make a living, and as this school of healing has no standing before the Law, the would be healer would stand the chance of being jailed before he got well started. More than that, if the instant healings were accomplished, the doctors already in the field would, as they always do, try their best to put a stop to such competition. One would have a profession which one could not practice.

 

Perhaps the best thing to do at the moment is to keep up the work of the TMHG (which now has its time put forward an hour by the advent of daylight saving time in California) and to see if we can get a little more definite information from the spirit kahuna on just HOW to accumulate and use the mana surcharge best. There might be a special method or knack. Unfortunately, in all the studies of the words used by na kahuna, we find the information that such a surcharge must be obtained, but we get no exact instructions to tell us just how to do the accumulating and sending of the flow. We might even be able to get a line on a simpler and more direct way to remove the fixations from the Aunihipili. At least we can hope to get verification of the conclusion that the shock method, in which a heavy mesmeric shock of accumulated mana was used by na kahuna was correct. The “deep analysis” of the Freudian method, standard in all Government hospitals, is very slow, very expensive, and very uncertain. Ron Hubbard’sScientology, once proclaimed as the new and simple method of bringing a complex to the surface and draining it off, seems more like a passing fad than a scientific method. I will do what I can to follow this lead, and will report results.

 

A THING THAT STRIKES ME is the probability that the ancient coded instructions for Huna healing may have been what gave rise to the many “MAGIC FORMULAS” current in olden days when it was often believed that if one could pronounce in just the right way some bit of gibberish, something of a special nature would occur. Together with the belief in the power of the “word” or of the invocation or prayer, there was often a belief that a certain act or set of acts must go with the recital. Or the drawing of a special talismanic figure might also be necessary. In the Catholic Church we find distorted Huna beliefs and rites, so it is not at all surprising to see certain prayers accompanied by certain movements such as the “crossing” of oneself, etc. Once we see clearly how such things originated, we can realize how useless are the outer words and the mistaken “actions” accompanying them. The hidden inner meanings must be restored if we are to have the least chance to find initiate na kahuna again in our midst.

 

FOR THE P.A. TESTS THIS MONTH

 

Go back to the May issue of FATE if you will, and turn to pages 90 and 91. There you will find an article by Fred Archer on the drawing of portraits of the dead by Frank Leah. Some HRAs may recall the fact that the medium, Jessie Curl, who picked up a spirit when passing through Samoa, who called himself “Hoo Ola” (“Make Life”) (as told in one of the earlier BULLETINS) visited Frank Leah to have him draw a portrait of another spirit guide long familiar to her. The artist took up his crayons and looked psychically for the old guide, but could see only the old Polynesian spirit. It was Hoo Ola and he announced that he had taken over and that it was HIS portrait that should be drawn. They told him to go away and let them get on with the drawing of the other guide, but he refused. He took hold of the artist’s hand and started making a portrait of himself. They gave up and he allowed Leah to go ahead with the drawing. (I have a rather worn photograph of the drawing made by the artist.)

 

In the article in question we have two photographs, taken some years apart, and showing, according to my readings:  a 275 and  276. The personality circles are clockwise but waver a bit. The reading from the drawing made by Leah, after seeing the spirit, but without seeing a photograph of the subject, gives a reading of:  274. This seems odd, as the degree reading was 376 in the photograph of the man at a later period in his life, and one would guess that he had evolved a little. As a spirit he seems to have fallen back two degrees. It may be my mistake in making the reading, and I would appreciate having you run checks and letting me know the results you get. Particularly, I would like to know if you, also, get over the drawing a peculiar shivering of the pendulum and the thread which supports it. This is a new thing to me.

 

WE HAVE VERY FEW PRIESTS AND PASTORS in the HRA

 

For some time this puzzled me, especially after we had discovered the coded Huna in the Bible, particularly in the New Testament. I thought any Christian leader should be vitally interested in this new light on the origins of Christianity, but they were not. I sent copies of my first two books to the Pope, but had no response. Later on, when I became able to use the Brunler Bovis Biometer system to classify types of intelligence, I set about reading from the pictures of these “Men of God.” A few years ago I found in LIFE magazine pictures of all the leading Catholic and non-Catholic churchmen who had attained fame. I found from the readings that they all fell into the levels under the 340 degree spot, and most of them were under 325. In the April 25, 1960 issue of our American magazine, TIME, I came across the picture of a woman, The Rev. Margit Sahlin, who had recently been ordained and made the pastor of a Lutheran church in Sweden, where women are only now being allowed to enter that field. My P.A. reading for her was  312 degrees. This is a level in which good talkers and preachers are often found, also the very vocal politicians. Care to check my reading for this smiling and clockwise good lady?

 

On page 110 of the same magazine is  a picture of “Doctor” Brinkley, a man well known to people on the California side of the U.S. He operated radio stations and also advertised his medical services in a large way. He was stripped of his license to practice and then hired licensed doctors to run his clinics. Forced out of the U.S.A., he set up a radio station just over the Mexican border and continued his questioned operations. Eventually he went broke, and died in 1942. He is an interesting example of a man with a reading which, to onewho could know his P.A. reading, should be shunned as a physician. Care to check with me? I get  362, the Aunihipili being counterclockwise and the circle wavering and uneven. A clever and intelligent man whose destructive Aunihipili tripped him up badly.

 

MANY THANKS FOR THE OFFERS OF HELP IN THE TERTE MATTER. Several of the HRAs very generously offered what they were able to help me pay my expenses the plan has been in going to visit Terte in the far islands, but 4L, given up, at least for the present. As explained earlier in this issue of H.V., we learn that he does not know what works through him to cause the miraculous healings or how to train others to do more than invite that power to work through them. The offers of help were warmly appreciated.

 

WHAT STUDIES AND INVESTIGATIONS WOULD YOU LIKE to see taken up in the Huna Vistas? The study of the Taro Cards and their secret order and symbology is about ended unless we decide to take up the use of the cards as markers in Astrology and to comment on many unverified “teachings” blamed by the writers of books and courses on the Tarot Cards. I have sent out about 100 “tinned letters” in answering correspondence this past month, asking this same question, but few replies have come back. I find that it is very difficult to find and present material which pleases more than a fraction of the HRAs. Some like the Taro studies and are enthusiastic. Some are saving the H.V.s to go through them when the studies are completed. Others are very frank in saying they have no interest in the symbology of the Taro, even if it does appear to offer verification of Huna ideas. ???????

 

PROCEEDINGS OF THE LODGE OF THE ANCIENT ORDER OF THE HRA TARO – Initiatory Unit Ten

 

THE INITIATES OF THE 9th DEGREE of HRA TARO are assembled and have taken such chairs of office and of out-of-office as they have seen fit. They wear a fine assortment of magnificent robes, many embellished with the symbols of the Major Taro cards. Cigbo has materialized and is dressed in a neatly trimmed coat of fur which he fondly hopes will, at this time, make him resemble one of the animals pulling the Chariot of Card VII. From time to time he raises his fur ruff around his neck to try to look like the lion of the Strength card, No. VIII. To be sure that his office is not forgotten (that of Doorkeeper), he wears a small gold key suspended by a ribbon from his neck. Having no Chariot to draw, and no Charioteer, he pulls behind him his cigar box, mounted on spools for wheels, and glittering emptily with a tinseled star left over from the Christmas tree of 1959. He hopes that all who see it will think it is a Taro PENTACLE. In his box, just to be safe, he has brought along a small hatchet (being unable to find a sword such as the Sphinx of Card X, the Wheel of Fortune, holds at the ready in one paw. He plans to change his costume to that of the Sphinx if an emergency should arise, and will then have his hatchet close at hand should there be a call at any time for someone to CUT the cards).

OLD HIGH CARD, costumed as the Hermit, card IX, calls the Lodge to order and places his best new deck of cards on the altar. Cigbo seizes his hatchet and rushes forward to CUT the cards. He is restrained with difficulty and a dollar bill is placed on the top of the deck, whereupon Cigbo drops his hatchet and begins with all humility to go into his best ritual of worship.

 

OHC ADDRESSES THE LODGE. “You are all invited to accept the gift of the TENTH DEGREE of A.O. HRA Taro at this time, but Cigbo wishes to remind you that it is customary for all who are initiated by COURSES into the mysteries of the Tarot Cards to tithe 10% of all they earn. That is what the ’10’ of this degree stands for, at least everywhere except in our Lodge. All Lodge members who have successfully escaped the 10% tithe for as long as the past thirty days, however, may consider themselves blessedly immune and may have an oak wreath placed under the emblem of the TENTH degree when worn on ring or badge, as the illustrious “Minus Ten Per Centum” (written or engraved 10%).

 

A MEMBER RISES TO ASK, “Why should we have the wreath from oak leaves, when the PALM is our official tree? Does not the Master Fortuneteller always get his or her PALM crossed with silver?” There is wild applause on the part of the members. OHC yields to the pressure and says, “So be it.” He looks for a piece of silver so that he can cross his palm to seal the bargain, but finds no pocket in his Hermit’s Robe costume. He takes the dollar bill from the top of the Taro Pack on the altar and solemnly crosses one palm after the other with it. Cigbo, forgotten for the moment, takes his small hatchet and cuts the cards with it, completely ruining the three advertising cards which topped the pack. He is scatted loudly.

 

OLD HIGH CARD clears his throat and says seriously, “All kidding and katting aside for this time. I propose that we try our several hands at some test fortunetelling. I am sure that the men who hope to be nominated for the presidential race will be most pleased to have us learn whether or not they will be nominated. It will save endless effort and expense on the parts of those who can be told that they will just be ‘also rans.’ As we have but two at the moment mentioned as possible Republican nominees let us run the Taro Cards for them.” A card table is set up before all members who have packs, and all cut and draw for the PAST of Mr. Nixon. The draw by OHC is:

 

HANGED MAN No. XII (drawn first and placed at the left as we read from left to right. Some difficulty in the past and a lesson to be learned. It is a moral or spiritual lesson, perhaps connected with the next card drawn, which is:

 

VII OF SWORDS. (Check your illustration sheets to see what these cards are as drawn.) Our short list of meanings given in H.V. says of this card, “Sees tricks being played by one or by the fates and enemies or obstacles.” An embattled politician perhaps.

 

KNIGHT OF WANDS. Meaning was given as “Knight knows.” Experienced as a politician and going forward at a fast pace, well armed.

 

ACE OF CUPS. Meaning, The inspiration or idea or desire for Cup things. Perhaps the desire for love of the voters and high place

 

IX OF WANDS. The plan almost worked through. Fair success in PAST run, matching his success in getting to be a Senator, then the vice president, almost the fulfillment of highest desires.

 

DRAW FOR THE PRESENT: (Check page 10 of H.V. No 7 for meanings to be used for the Major Arcanum cards.)

 

THE SUN XIX, a Major: Highest success in all things done two by two and fitting election with the President to a high place.

 

IV OF PENTACLES : Things tighten up. One hedges and holds on uncertainly to cash. This card may reflect uncertainty about future.

 

ACE OF PENTACLES: Money hopes and plans start the effort going. Present efforts to get nomination seem well started.

 

ACE OF CUPS: Again, the inspiration or idea or desire for Cup things. Undoubtedly the great desire is to be nominated and to be loved enough by voters to be elected President.

 

THE EMPRESS III: (Second good major in this draw.) Material success in undertakings in woman’s sphere of work, arts, family. All needs filled. As he is a man, and as woman plays second fiddle to men, generally, this could be made to fit his sitting pretty while playing second fiddle to the President. All is well so farDRAW FOR THE FUTURE: (The nomination is kept in mind in drawing.)

 

V OF WANDS: Childishly simple things seem to upset plans. This is half way through the suit of ten cards, ending one cycle and making way for the start of the second part. Nothing conclusive.

 

II OF PENTACLES: Progress, with juggling of funds and the means of getting started.

 

II OF WANDS: Plans how to get forward to the goal of nomination (as we are reading for success in that field).

 

VI OF WANDS: New start and indications of small success. This is the beginning of the second start of the wand or plan suit. Not very conclusive.

JUSTICE XI: (The only Major in this draw. ) One will obtain justice and wrongs will be righted. One will right wrongs done others. Aumakua will help. This card seems to foretell something from out of his past coming to bear on his chances of being nominated. My judgment from the cards is that there may be unexpected upsets at the last minute. Might get kicked upstairs into the Supreme Court like Warren is said to have been.

 

GOVERNOR NELSON ROCKEFELLER is the possible second man in the running for the nomination, so let us run the cards for his chances.

 

DRAW FOR THE PAST:

Queen of’ Cups: Someone clings to an old dream.

LX of Cups: Successful end of quest near. Has been sitting pretty.

VIII of Wands: Sudden changes, travel, moves. He announces himself a candidate, then withdraws.

IV of Swords: Sees plans held up and an enforced wait. That fits.

VI of Pentacies: New beginning is made. Money divided for self or given to others. It costs money to campaign.

 

DRAW FOR THE PRESENT:

Knight of Swords: Knight rides fast to right wrongs. (He and Mr. Nixon, both? Odd.)

VIII of Wands: Sudden changes, travel and moves. Not apparent, but might be things moving behind the scenes. A draft?

King of Wands: Helpful. He helps or his friends help him.

VIII of Pentacles: Plans go well, etc. (He has all needed money.)

 

DRAW FOR THE FUTURE:

V OF WANDS: (Again!) (Keeping only the presidential nomination in mind.) Childishly simple things seem to upset plans. We are reminded of this card in Mr. Nixon’s run. Could this point to the usual uncertainties of politics, and especially in the convention due in July? (Too bad you HRAs in other parts of the world have so little interest in this election.)

TEMPERANCE XIV, a Major (whose number we have changed to XII): Contact will be established with the Aumakua and good on inner and outer levels will come. Hardly fits our question but may indicate that he is foreordained to be nominated. ????

ACE OF CUPS: Again the old inspiration and desire seems to return.

IV OF SWORDS: Sees plans held up and forced to wait. Could be a delay before the convention.

THE WORLD XXI: The most fortunate card in the pack. Top success in both material things, in love, inner growth and progress. This is really a trump card and betters anything Mr. Nixon’s run showed. My judgment is that events will cause him to run and that he will be nominated. Watch for unexpected developments between now and convention time. Also, make your own runs and decide for yourself, from your psychic “feel” for the meanings of the cards you draw, who will ride the elephant when the big convention is over and the contest is on.

 

THERE IS A SLIGHT COMMOTION IN THE LODGE as some of the members are caught putting back cards they do not like when drawn. Battle lines begin to form, Nixonites on one side and Nelsonites on the other. Accusations begin to fly thick and fast. Cigbo takes up his hatchet and stolidly forms a third line. He is not at all sure which party he favors, but he declares that anyone who puts back cards and refuses to play fair with HIS candidate (whomever he later decides that he shall be)  will “get the ax” in the form of his little hatchet. He seems suddenly to fancy himself as a “Hatchet Man,” having looked at too many TV programs of late. Ol’ High Card laughingly restores order, scats the kat, and sets about performing the Lodge closing ritual.

 

Max Freedom Long


 

HUNA VISTAS BULLETIN 10

Spirit Na Kahuna

June, 1960

 

 

Lengthy discussion of Spirits. What will the next project be: more Taro? Use of the Pendulum? Psychometric Analysis? Auras? Jesus? Oahaspe? Mormons? Psychometric Analysis: Margaret Foos, Khruschev, and Russian Defense Minister Malinovsky. Taro Card reading for the Democratic candidates in the presidential election.

 

THE SPIRIT KAHUNA CONTACT reported in the last issue of Huna Vistas, has caused much interest on the part of many of the HRAs, even the ones who think spirits are only activated astral shells or thought-forms. Even if the spirit is not what it is taken to be in seance circles, we must admit that this kahuna, if only an activated shell, has had also activated a good set of memories and so has been able to give us the coded Huna in three bits of ritual which are most convincing. I find it easier to accept the Huna belief that men do survive death as spirits and that they can and do come back very often to make contact with the living.

 

As a matter of fact, a large part of the new and very different psychological and psychical information which has been offered by the partial recovery of the ancient Huna system is made up of ideas concerning the spirits. In modern psychical beliefs we have but two types of spirit, the one duplicating ordinary man and composed, supposedly, of a conscious mind self which possesses a subconscious part, the other includes all spirits such as the poltergeists, who seem to be strange and abnormal human spirits of the first type. A third type of spirit is seldom recognized unless mentioned in some way reminding us of the statement that “God is a spirit.”

 

Huna has given us subhuman spirits which are recognized as of many kinds, but which are not too well classified and described. Next above these come the Aunihipili spirits who have accidentally become separated from their companion Auhane spirits. The normal spirit is the usual one combining the two companions, Aunihipili and Auhane, to make a proper entity able to remember and use inductive reason. The Auhane spirit, when it has lost its Aunihipili companion, is also recognized as a type. It is known because it cannot remember, the Aunihipili having all the remembering ability. Still higher are set na Aumakua, unique in that they are not disembodied. They have no physical bodies and seem never to enter the body of a living person at a seance to speak through it. The Aumakua is a combined male/female unit and has evolved upward through the experiences of spirits of the lower levels, both in the body and out of it. Psychic Science has, today, only the vaguest ideas about the “superconscious” as a spirit entity. In Huna, there are still more evolved Spirits, like gods to us, and quite beyond our reach except through the mediation of the Aumakua At the very top of the list, Huna gives us God as a three Part Spirit Being. There is also included with the three primary Gods, Ku, Kane and Kahi, a slightly lesser God named Lono. The picture is not too clear after the many centuries of confusion. In India we have God at the beginning as an inactive or unmanifest unit. When action begins, the Ultimate is divided into three parts. The fourth and lesser God of Huna seems to have crept into early Egyptian thought and to have ended in still later systems as a “Fallen Angel” or as the embodiment of all the evil or dark forces which appear to be able to oppose the good of the Trinity. Still later, we have the Trinity represented with one part of it a human being, giving us Jesus as a human “divine son of God” and with him, “God the Father.” To complete the lower form of Trinity we have added the “Holy Ghost,” which is, unfortunately, described in as many ways as there are cults among the believers of this dogma. In India the lower level Trinity is not so clearly formulated, being in the Gita a matter of a normal human self and a Aumakua which is in some vague way described as being the “real” self of the man and the only enduring part of him.

 

Huna, in addition to giving us a well-rounded and systematized philosophy of the spirit levels, is almost unique in describing the “shadowy” body (aka kino) in which the spirits live and have their being on all levels. In Christianity there is only the vague “body of light” mentioned, and this is confined to the use of the advanced spirits. Gnostic literature is little more definite as to the nature of the “body of light.” From India we get, largely through Theosophy, the grand muddle of the “seven bodies” of man, some of which are not entities, but qualities, and some of which ARE entities in so far as they have to do with thinking processes, but do not fit the idea of a “body,” even of the most tenuous substance. The famous “astral body” is forced to do service for all and sundry parts or wholes of the man and his Aumakua. To add to the confusion we find that there are several conflicting lists offered as “bodies” and some lists give us four parts instead of seven.

 

Another thing Huna gives us which is lacking in all the other systems as they have come down to us, except the main belief of India in a single grade of “prana,” is the concept of vital or life force, mana, which changes in some way, even as does the tenuousness of the “shadowy” body. The basic mana in the living man becomes the universal FORCE that consciousness uses in all creation. This force, in a surprisingly scientific way, changes in something like its frequency to fit the needs of moving an arm, recording a memory, reasoning out a thing, giving an intuition (as from the Aumakua), and stepping up all the way to LIGHT, acting at some point along the line as the force making possible miraculous changes in matter. This “matter” can be dense, according to Huna, or it can be of the nature of the thought-forms outlining the future. The “prana” of India has all the earmarks of an early borrowing and garbling of the concept of mana.

 

While I value and respect the opinions of my fellow HRAs, who are often more intelligent and well schooled than I am, I find that Huna explains so much more, and with greater inclusiveness and clarity than any other system of beliefs, that I prefer to work and think in terms of its dogmas. HRA H.F. writes concerning the spirit kahuna incident, “The experiments verify, if this is needed, the fact that a good medium may indeed contact a specific spirit or ‘shell’ or akashic record, as ,.1, y notion has it. She must be able to control her own low self, or possibly, the Doctor uses a little hypnotism to keep the low self on the track.” I do not know whether it would be ri _~ore difficult to reactivate the astral “shell” of one long dead or to read his former thoughts from the “akashic records,” but for me, personally, I find it more understandable if I accept the spirit hypothesis of Huna. As to the use of hypnosis in the seances in question, there is nothing in the tapes I have heard to indicate that the medium has any need for such help or direction. Judging by ear, the kahuna spirit was entirely free to give his message to the medium and she was in no way directed in the swift and easy passing on of what had been given her.

 

(HRA H.F. continues in his letter) “Getting back to the resurrected Kahuna: You speak about not learning anything new, any short cuts or formulae for marking the big healing charge (mana surcharge and referring to my comments in H.V. 9 on the spirit kahuna’s message etc.) Frankly, Mary and I never thought there was such a thing. The Bible says, somewhere, that we must do what we are able to do; some are to do this, some that, which can mean that some, like Terte, have the gift , some may acquire it, some never grasp it. Back when the Church had a few mystics, and even now when some Hindus are able to reach samadhi, success depends on long years of uninterrupted devotion to the one thing, self development. The rules and The Way are there for all to read, but the thing itself takes time and singleness of purpose, even for the more gifted ones, Terte being an exception. Thus, we have no na Kahuna, I think, because the world is too much with us. Even the theological seminaries give little time, and that arbitrarily squeezed in, for ‘contemplation.’ Even so, when one has grasped Huna — not a rigamarole — and fuels his prayer with the high octane heart-felt emotion, a feeling of real need, coupled with the faith of little children, Jesus Christ Himself couldn’t do better. I refer to instant healing of my cracked spine, and several lesser healings and prayer fulfillments. I, of myself, did nothing, except pray, and how, and the thing happened, now, and stayed happened for m0re than ten years. It is not a matter of sacrificing a hen, repeating something, making certain motions; it’s entirely mental and if one believes, and feels the want strongly enough, it happens.”

 

It must be agreed that history is full of accounts of prayers which have been answered, either instantly, or by degrees. God has been no “respecter of persons.” The simple and unschooled and the priests of religions have shared the benefits. Some have used a ritual of sorts some have not. It is, basically, very simple and often spectacularly effective the trouble is that only one prayer in perhaps a million gets answered.

 

I would say, “This is where I came in.” I knew this when I undertook to find out how the fire-walkers get immunity, and how na kahuna healers of yesterday appear to have called down help in healing activities to greatly better the one-in-a-million score. I cannot speak for the rest of you HRAs. Some of you seem to think that to hunt further for the clue to better methods is a waste of time. Some seem bent on going back to the simple prayer method and tossing out na kahuna, especially the spirit kahuna who has come to offer his credentials in Huna and who promises to try to help us to better understanding.

 

Personally, I wish to press on. I still have so many questions concerning so many things in Huna. For instance, there is the whole wide field of the Aunihipili and its fixations which still needs exploring, quite apart from the simple matter of a man praying with desire to God. I want to know whether or not na kahuna had a way which I do not yet know of driving out invading evil spirits and of resolving complexed Aunihipili beliefs in guilt or plain unreasonable fears. I would like to know to what extent it may be possible to bring Aunihipili memories of injuries suffered in past incarnations into materialization in the present incarnation. I would like to know more of the use of the heavy mana surcharge recognized by na kahuna when they could project a mesmeric charge of mana with such telling effect that it rendered the recipient unconscious. I want to know more about the use of suggestion. I feel that, even if I learn nothing, there will be no harm done and we who wish to do so can fall back on prayer with no thought taken of such things as the Aunihipili or the Aumakua which Huna offers to us as an intermediary when we approach God in prayer. And, in the matter of “God,” may I say that I am not alone in my feeling that there is need of an intermediary? I shrink in trying to face the vastness of God as I think of Him spread out and through the vastness of stellar space. Huna gave us the Aumakua to speak for us if it could not answer our prayers. The idea can be identified in early Egyptian thought, and it is pure Huna, even in its changed outer form in Christian beliefs where one of the most important dogmas hinges on “Asking in my name.”

 

Returning for a moment to the matter of the Trinity as it now appears in Christian church dogma, perhaps I had better make an additional statement to avoid having a dozen or so letters to correct me. I am well aware of the fact that in the Revised Version of the Bible and inclusive of the New Testament, there is no mention made of the Trinity as described in the several “Creeds” recited as a part of almost every service by the priests of Christian churches. The single mention made in the New Testament of “Father, Son and Holy Ghost,” was in a Johnine passage thrown out as spurious by the revisers of the material. (Yes, I have read Findlay’s book, The Rock of Truth and know what he has had to say in the matter.)

 

NOTE OF INTEREST: It has been over a week since the above was written, and during that week I have had a steady stream of visitors, some of them kind enough to warn me in advance of their arrival. The mention in H.V.#9 of the fact that we were interested in a seance appearance of a spirit kahuna brought a deluge of delighted response and I was surprised to learn how many HRAs are interested deeply in spirit communication. In the week a spirit guide of three years who sits on the left shoulder of one of the good HRAs, as well as one of mature years dating back to ancient Persia, were greeted. I have two full tapes which await the finding of four hours so I can listen to them and learn what was said in distant seances. Much of a Saturday was spent listening to and recording by tape a long seance in which a fine medium, brought by a good HRA, did her best to find and bring through a kahuna spirit or other spirit able to give useful information about Huna. So far, sorry to say, nothing definite and no sign of a spirit familiar with a Polynesian dialect or with Huna. I was given some “messages” as to what best to do with the HRA work and the subjects next to be taken up. All will be kept in mind as we go along.

 

THE QUESTION OF THE NEXT STUDY TOPIC TO BE TAKEN UP by the HRA has brought a large variety of suggestions. Some would like to see the work on the Taro Cards continued and handled in more detail. One would like to see the fortune telling or symbolic meanings of the lesser cards discussed as they are seen in the ordinary playing card deck. This would entail the use of the arbitrary meanings, such as “death” for the ten of spades, and all that. Unfortunately there is no better authority for assigning such meanings to the lesser deck than for saying that it is bad luck in the West to have a black cat cross one’s path (or a white one in the East).

 

A correspondent in Greece, who knows us through the recent book of George and Helen Sandwith, THE MIRACLE HUNTERS, (they, by the by, are at present in Greece investigating Christian fire-walkers who are active every May) says he has been able to get “remarkable results with the pendulum. Already I am in a position to detect ‘PRANA’ or ‘Spirituality’ deposited in books and icons, and to ascertain the age of ladies and gentlemen.” It might be that we should see what we can do about learning the age of those called to our attention. I will turn 70 in October, should any of you care to practice on my signature

.

A stranger to me, who evidently knows at least one HRA and who reads some of the H. V., wrote a nice letter saying that she had for years been using psychic and psychometric means of examining the human aura and that she has learned to tell from the colors a lot about the owner of the aura, also about past incarnations, and sometimes about the future. She writes (in part), “I work with color, auras mostly, although I have done considerable research in the field of color and have found out what a bountiful and rich field it is for exploration. I can write complete and absolutely correct ‘Aurascopes’ with nothing to go on but the person’s name or some other means of positive identification. I require no other information than that I have contact with the person in question. My Aumakua immediately goes to work the moment the name is written on a sheet of paper and the paper inserted in the typewriter. The colors, one by one, are presented to me in their order of importance to the personality under observation, with the shapes, vibrations and exact quality of color shown, including the exact meaning of the colors. Often they lead back to a past condition important in the present life of the individual. Sometimes they lead into the future. What I call temporary progressive colors show up in an aura from time to time with tone, shape and date of duration. The colors in an aura are identical with the characteristics of the person from whom they emanate. And, these colors do NOT change as most people think until the characteristics themselves undergo change.

 

“There are several parts to an individual aura. Past auras hang behind a person like sheets of colored glass and can be identified and that is the reason I know reincarnation is a fact. Often a future aura is partially formed. Thought-forms, moods and temporary progressions are all a part of an individual aura, but the part I call the invariant aura is the part I analyze, as that is the real aura, changing slowly if at all, unless the person is a hard working student who is polishing his aura both consciously and unconsciously. Corrective measures can be given through these colors as they show the causes for certain conditions. For example, if a person is a liar or a thief, the aura does not show this but it does show what makes him a liar or thief. Sickness, trouble, fear, and what have you all show in the colors, not as results but as basic reasons for the results. Are you interested? Some of the aurascopes in my files are mighty fascinating reading! I’ve done aurascopes for priests, doctors, people of other countries, undeveloped persons, Black Brothers, magicians and people who have highly specialized talents, cripples, sick people and mutes.”

 

This sounds to be a fascinating field for study, but as so few of us may turn out to have the psychic powers to make aura color readings, it night be more of a speculative investigation than one into a practical method. We would have to ask the writer of the letter to tell us to what extent she would be willing to instruct us, as I know little or nothing of the method and could not lead off in it. There are several methods of using color in healing, but I do not recall that I have noticed more than the slightest agreement between the writers on the subject. Naturally, we would have to find funds to pay for time spent teaching us the system. A few of us might pay the modest fee of $15 for a reading and then we could compare them with our Psychometric Analysis readings. And, again by the way, at least one HRA has been making a fairly reliable P.A. reading in terms of color by using the pendulum over pictures or signatures covered with one color of plastic film after another. No telling what useful information we might gain.

 

Another HRA writes, “I am enjoying the study of the Taro Cards and would enjoy going deeper into it. I’m interested in most everything. Most of anything, in Huna healing and in the coded Huna meaning behind the New Testament.” Others have expressed interest in continuing the earlier studies of the coded Huna meanings, and this might suit a considerable number of us if part of the issues was given to the material. In this field, I could lead and do most of the research, but others not equipped with all the Polynesian dictionaries might be unable to help. My idea is, at the moment, that we might have to sort the HRAs and divide them into two camps even more carefully than in taking up the Taro study, which many did not like. In the past years of our work together I have found that some of us have very fixed convictions endorsing the historicity of Jesus, and often have accepted the Bible as “The Word of God.” With them it is impossible without inflicting deep hurts, to present the growing accumulation of evidence which tends to show that the Jesus of history is invalid, and that the dogmas added to his supposed teachings and the story of his life have their roots, not in Jesus, but much farther back, in Egypt, Babylon and Huna. Or, the roots may be traced to Persia, India and China. If I undertook the continuation of the study of the coded Huna, taking up where I left off in my book, Secret Science At Work, and in the older Bulletins, I would wish only to address those who have examined the rather massive accumulation of data. I would feel very sad to have kicked from under a friend the supporting faith held from childhood. This has been “strong food” for me in the past, even though I grew up questioning authority in all religious matters. In this part of the field there is such a tangle that even Huna has not as yet helped me to see the connecting thread clearly, but together we might gain.

 

I would not dare, of course, to state without full proof that the man, Jesus, never lived. But I could not refrain from going far back into Huna and Egypt, and from the former point to Gerald Massey’s findings that a prototype of Jesus is to be found in the Iu-su of the earlier Egyptians where he was “the ever becoming or coming son of the Father Mother God.” As I wrote in my book, SSAW, it seems greatly important to our understanding of the Jesus story to find that the story of Jesus gives us a man following step by step the course laid out symbolically by the coded Huna behind the scattered passages surviving in the New Testament. He was the man growing upward by the process of evolution. He knows his Aumakua as the “Father.” He fails to get clear of his evil spirit “eating companions” and to be freed of his complexed sense of guilt. The crown of thorns and the cross symbolize these two things which will “crucify” the man if care is not taken.

 

Another HRA feels we should make a careful study of the Reformed Latter Day Saints. She has observed them and is convinced that their healing methods border on the miraculous and that the actually DO raise the dead. I was brought up for part of my youth amongst the Mormans in Wyoming, and have long been familiar with them, their Book of Mormon, and their dogmas. I fear I am far from being convinced that they have what we want. On the other hand, there are several other spirit revealed books which, if we are to study one, must also be given equal consideration. I am thinking of OAHSPE and at least a dozen similar, but smaller works, none of which are in agreement except for a very few basic facts, such as the one that we are alive. A thing common to many of these “revealed” books is the perfectly asinine use of the “thee and thou” style of the King James English of many years ago when writing in a world where such usage was forgotten except in reading the old versions of the Bible. Then there is the common practice of changing the names used in modern English of everything from Moses to China. One is forced to conclude that some spirit pretender, tongue in cheek, fed the medium these many pages, using the old English in the hope that it would sound like Bible dictum and be more readily accepted. Just why, in The Book of El Daoud for instance, should the ending “su” be expected to impress the reader with a sense of belief ? Satan becomes “Sat anaku” and you can accept it “or else.” (I have long preferred to chance the “or else.”) (I realize that I may be stepping on one or more sets of HRA toes, but have observed little inclination on the parts of those who may be stepped upon to keep off my Huna toes. Those who scold me so often for NOT accepting their particular “Ye Olde Complete Truthe and Worde of God” are invited to spend $10, as I am sorry to say I did, and buy and read the latest revealed by spirit book, The Book of Urantia. It is not written in the old English of the first King James Bible, but in its 2,097 pages I have not found a single statement issued “from the horse’s mouth” which has been offered with any proof other than the old, “This is true, because I say so.” I get so sick of having people try to take me for a sucker. In the book, The Song of Sano Tarot, we read “I, Sano Tarot, say this, which is true.” My retort is, “Can you prove a single one of the many statements you have made which contradict similar spirit given statements? Another by the way: I listened to the marriage ceremony of Princess Margaret and Anthony, and was constantly bothered by having my teeth curl as the most archaic dogmas of the Church were somberly read by the presiding priest. Yes, the bodies of the dead will be raised!

 

OUR PSYCHOMETRIC ANALYSIS CHECK for the month comes again from FATE magazine. This time from the issue for July, 1960, which has just come in by mail as I work on this H.V. Looking through the magazine for pictures of people, I find on page 29 two pictures of Margaret Foos, the young lady who has so well demonstrated the fact of “eyeless sight” on and off TV that she would make the famous Kuda Bux green with envy, if he were an envious man, which is most improbable. In the first picture she sits holding the blindfold, and I get a reading for her of [image not available] 362 degrees. This is a very fine clockwise reading and indicates one with helpful drives and an exceptionally high intelligence. At 362 are found many HRAs who take to P.A. readings and such things like ducks to water. In the second picture she has the blindfold on and is matching colors and reading and putting letters over similar letters, using her psychic ability, which Huna would explain as a use of the duplicate sensory organs located in the shadowy or aka body in this case the duplicate eyes. I was eager to see if the reading for her condition in the second picture would be the same as for the first, or whether it would show a change and indicate in some way that inner capacities were activated. For the second picture I got a reading of [image not available] 383 degrees. It is to be noted (if my reading is right) that the will pattern has changed very little from the first to the second picture, but while the personality (or Aunihipili) circle started to register at about its extra large first reading, it grew smaller and weaker until it was hardly registering at all. We can wonder whether or not this might indicate a using up of the vital force as the works progressed or might indicate the extrusion of the eyes of the aka body, causing some change in the mana supply. On the other hand, together with the slightly more vertical will swing (which would indicate use of the will in concentration, perhaps) the degree reading jumped over 20 degrees, and might indicate that the Aumakua was in closer contact and helping along with the work so that the intelligence, when mingled with that of the Aunihipili and Auhane, brought up the over all degree level. This is a very interesting chance for a reading, and I wish very much that some of you would run a check and let me have your results. My own degree level is 382, and whenever I make a reading and get within a degree of that, become suspicious because, when my Aunihipili gets tired of making readings, it has used its defense mechanism it simply gives me my own reading instead of that of the person I am trying to read.

 

TIME magazine, May 30, 1960 cover, gives a good picture of a man appearing these days beside Khruschev, as at the preparations for wrecking the summit talks. As we know from a P.A. reading of Khruschev (I make it [image not available] 371-372 as I write, with the elongated Aunihipili circle showing a warped idea of what is good, and also showing the Aunihipili not under good tantrum control), we do well to check his associates. I get [image not available] 363 for Defense Minister Malinovsky, who intends well by his will swing, but who has a badly flattened personality pattern circle, its axis c.c. Not so good. Khruschev is several degrees more intelligent and so should control Malinovsky, but the latter, in a position of power, could be a very dangerous man whose Aunihipili urges would make his idea of what is “good” very warped and strange and to be pressed with every destructive action needed to further it. His story is one of craft and of stepping up to stand in the shoes of each superior military commander as he was liquidated or demoted. May want an atom war.

 

THE ANCIENT AND HONORABLE ORDER OF HRA TARO

 

The ancient and honorable Order of HRA Taro is discovered to be in session as the curtain rises. The members are in a gay mood and all plan to get on the best possible political bandwagon as soon as it can be learned from running the cards which looks best. Cigbo has provided himself with a small bandwagon which he pulls hopefully here and there, hoping that someone will see that it is actually his cigar box and decide to put in some campaign funds. He carries a sign reading, “Draft Cigbo.”

 

OLD HIGH CARD: Last month we ran the cards for the Republican candidates for the presidential nomination. Now we will try a run for the Democratic runners. First we will take Senator John Kennedy. I shuffle. I spread the full deck. I draw five for his past. Please have in hand page 10 of H.V. 7 and pages 9 and 10 of H.V. 8 so that you can check the meanings of the cards with me.

 

FOR THE KENNEDY PAST I HAVE DRAWN, in the order listed:

 

V of Pentacles which is a new beginning past the half way point, and has money being divided, perhaps his family money.

Next a major, XI Justice. This fits his leanings to law and justice via legislation.

Next another major, VII The Chariot: Success under guidance where man and woman work together. He married happily.

Next X of Cups “End of endeavor. Plans work out well. Everyone benefited.” Love cycle well completed.

Next a major 0 The Fool. Begins something else and may or may not indicate a good beginning. In this case we know he made an excellent beginning, so we go on to cut for the present. Cards seem to be running well so far. I shuffle and draw.

 

FOR HIS PRESENT WE HAVE:First The Page of Cups: “Inexperienced young person tries for love etc.” Could fit his desire for presidency.

Next Ace of Cups “Inspiration or idea or desire for cup things.” Fits an apparent great desire for the nomination.

Next Page of Wands “Page starts new plan youthfully.” Cards stress his youth as having much to do with the race.

Next a major, XIV (our new numbering) The Hanged Man. Reverse of the Hierophant card and troubles which have been caused by not recognizing the Aumakua and asking help. This reminds us of the trouble caused by attacks on him because he is a Catholic.

Next, another major, XV, The Devil. Indicates troubles through hates. This fits and reinforces the Hanged Man card.

The present seems to be running true to facts, so we try the future.

 

FOR THE FUTURE WE GET:

 

V of Swords “He sees the end of half the struggle, with the way blocked.”

Next a major, XVIII The Moon “Reverse of the Hermit card good. Efforts to progress without Aumakua guidance. False starts. Predicts a mixture of troubles. Worries.”

Next IV of Cups “A new idea enters the plan. Things not as good as thought to be.”

Next, another major, XX Judgment “Good chance for starting all over. May augur taking up again a project dropped in the past. Opens way.” This seems to point back into the legal part of the field.

Next, Queen of Cups. Feminine influence shows in his life in connection with the effort to become a candidate. Not too definite and not very encouraging in so far as getting the nomination is concerned. Both majors on the bad side. His dreams may not be realized at this time, but may continue to be held.

Adlai Stevenson is considered second on the list by many, so we shuffle well and draw to see what we get for his past. (This should check easily, as we know his I past so well, even if not his present.)

 

THE PAST: 

 

IX of swords. “Things not as bad as feared” at some point in his past.

Next, a major, VIII Strength. “Strong planned effort to overcome something in oneself or also to overcome material blocks.” Fits past efforts to be elected president.

Next, a major, XIII, Death. “Augurs drastic change. Bad news” This fits troubles in trying to win the elections.

Next, King of Wands: “Helpful.” He was willing to try to help by running a second time.

Next, XII. The Tower: “Plans go wrong” He lost the election on his second running.

 

THE PRESENT: 

 

Major, XI Justice. “One will obtain justice or give it etc. Aumakua Help.” Legal profession indicated as his work in the early present.

Next, III Swords, “Sees small disappointments.” May have.

Next VI of Pentacles. Again a division of funds. We know he was in debt after the last campaign.

Next, V of Cups, a minor. Half way through cycle of things desired. Plans partly upset. Needs new start. This might fit any present thought of being drafted.

Next, X Wheel of Fortune. “Plans for material progress will work out well, but especially if the Aumakua Guidance is obtained.” This might tie the present to the future. Let’s draw for the future and see.

 

THE FUTURE: 

 

Minor card, III of Cups. “Good progress and rejoicing as of a family group. All is well.” Things will soon look quite promising for him to be drafted.

Next III of Swords. “Sees small disappointments.”

Next, Ace of Wands. New beginnings with a business slant and perhaps the backing of powerful business interests.

Next, III of Wands. Again a three card, and this time “Watches for ships to come home which may be delayed”

Next, VIII Strength. Again, “Strong planned effort to overcome personal or material obstacles.” He seems to have a better chance of being nominated than Kennedy, but nothing is certain yet for him.

 

STUART SYMINGTON is also prominently mentioned for the nomination. I will lay out the cards and you can consult your lists for the meanings while I make general comments.

 

THE PAST: 

 

VIII of Wands. Next a major, XXI The World. Then VII of Pentacles. Then XI, Justice, also a major. Lastly, Ace of Cups. The past runs well, showing past success and perhaps the CUP desire for the presidency. Has had smooth sailing and wide experience.

 

THE PRESENT: 

 

V of Wands. Then a major, XII (was XIV) Temperance. Next, VIII of Cups. Then VI of Cups. Ends with IX of Wands. Three Cups, counting those in Temperance, indicate desire for nomination. The early efforts, as indicated by the Wand cards, were not great, but more is being done now. Seems to fit fairly well.

 

FUTURE: 

A major, The Emperor, then Page of Swords. Next X of Wands. Next V of Cups, and finally, III of Swords. Powerful friends seem to support him, obstacles are cleared away and he makes a great effort to win the support of business interests (X of Wands). But V of Cups upsets the plans, and III of Swords indicates disappointment. He may give up before the convention. Looks like it might be a good year for dark horses to appear suddenly to break a stalemate. (Cigbo suddenly holds up a new sign and begins to parade. It reads, “NOMINATE A DARK KAT! CIGBO FOR PRESIDUNT!”) A slipper is tossed at him and he retreats indignantly.

 

Max Freedom Long


HUNA VISTAS BULLETIN 11

Spirits, Seances, P.A. & Taro

July, 1960

 

 

News from the Spirit Front. Seances. Psychometric Analysis: Adolf Eichmann and Fidel Castro. Taro Card reading for Cuba. The Symbolic Taro – final unit. The Cabala and its possible relation to Huna.

 

SPECIAL NOTICE  PLEASE READ!

 

Many of you who have been receiving the HUNA VISTAS have, quite evidently, been throwing them into the wastebasket unread. Later, happening to think of something, you sit down and write to Ye Editor asking questions about books which have been reviewed earlier in the H.V. Or the questions may cover other items, showing that the H.V. was not read. When the Taro Card symbology study project was announced and all HRAs on the mailing list were asked to let me know if they wanted to go along, all those who did not reply (or who had not made a recent contribution to Cigbo’s work fund) were dropped from the list EXCEPT those in places outside of the U.S.A. The result was that many HRAs who had no interest at all in the Taro Cards or anything relating to them continued to receive the H.V. Some were indignant at having the Taro studies forced upon them. With this issue of H.V. we are finishing the work with the Taro. As we have not found a new research or study project agreeable to all, we will have to content ourselves with a mixture of things bearing on Huna, either directly or in a general way.

 

DO YOU WANT TO GO ALONG ON THIS BASIS? If you do, will you simply drop me a line? The mailing list for H.V. 12 will be made up of those who reply and of those who have recently showed their interest by contributing to the work fund. If we are to have an issue each month, it will be necessary to have about $3 a year from each of you. Many have considered a dollar a year all the H.V. is worth to them, and it may well be that it is worth less than nothing to quite a number. But, aside from interest, or objections concerning the things put into the H.V., it costs money and an expenditure of time to get the issues out. (I agree heartily that, writing the material as I do for the H.V., there is a most distressing amount of Max Long and his egotism and pet ideas involved, often antagonizing the reader or causing his “teeth to curl.” I often feel that I can’t bear the rantings of the old boy myself, but someone has to carry on if there is to be an H.V. In any event, here is an easy way to escape the wastebasket this issue and remain silent. I will do the rest.)

 

It is quite possible that the H.V. will vacation for a month or two in order to give Cigbo a chance to rest up, and resume later.

 

NEWS FROM THE SPIRIT FRONT

 

(This is presented with due apologies to all of you who do not believe that the spirits of the dead return to communicate. Perhaps I should also apologize to all of those feeling like a dead friend who was hunted up and asked if he would please come and speak to his living friend on earth. He replied, “No. I don’t believe in ghosts.”)

 

The past month has seen us draw an almost complete blank in so far as information of value to us is concerned. In a long tape from a Canadian HRA, his father is  an amateur medium, was put to bed late at night and asked to try, when asleep, to get a kahuna spirit to take over and speak through him in a Polynesian dialect, telling about Huna and giving information which we of the HRA may still lack in our investigation. The tape recorder was made ready and the HRA son sat by to wait. In a short time the father was taken over and soon began to lecture rapidly in a strange tongue. This lecture went on and on, but it was NOT in a Polynesian dialect, as I soon realized after listening to it via the tape. There were “d” sounds and others entirely foreign to the Polynesian. What language it may have been, I was unable to say, but some of the words sounded as if they might be from the Malay, which is distantly related to some Polynesian dialects. Next, a spirit gave a long lecture in broken English. It was certainly NOT broken Hawaiian-English, no matter what else it may have been. Also, in this lecture it was stated that it had been the great former kahuna named “Horidace” who had been divulging secrets. It was stated that he had come originally from India to teach the Polynesians and that their na kahuna had accepted him as an authority. He had performed instant healing. He had made contact with other planets. He could heal or kill. He used “Universal Power,” and there were many things he dared not mention because they were “too sacred.”

 

In the Polynesian, the letter “d” is not found. The name given as “Horidace” could not be that of a kahuna. The lecturing spirit pronounced “mana” with a short “a” thus showing that he was not at all familiar with the language of Huna and na kahuna. He spoke with impressive pretense, using the words “positive” and “negative” and the phrase, “Natural Law” all completely foreign to the mode of thinking of na kahuna. The spirit had, in an earlier seance, mentioned a book in a New York library which had in it a complete account of the kahuna lore. When pressed to give the information which would identify the title and the author or authors of the book as well as its location, he hedged with the usual skill of the pretenders on “the other side.” Ho remarked, as so many have done before him, “You are not yet ready for the contact with these things which you cannot use.” In departing he said, “goodbye,” NOT “aloha,” as a kahuna spirit might have done. Score: 0.

 

IN FODOR’S ENCYCLOPEDIA OF PSYCHIC SCIENCE, pages 51 on, will be found a good discussion of the problem of spirits who pretend to be what they are not and who lie to such an extent that they have all but discredited the whole of the subject of spirit communication. The article discusses the poltergeist type of meaningless “play with the living who try to communicate.” The “twaddle” given in messages transmitted by mediums comes next, then the lies and elaborate deceptions. “THE PLAY OF THE SUBCONSCIOUS” is a heading in part of the article on “COMMUNICATION.” On page 282 will be found a good account of IMPERSONATIONS of the living and dead by supposed spirits and by the subconscious of subjects in experiments with hypnosis. Unfortunately, there is no way to tell:

 

whether a real spirit is making a pretense of being what it is not and is telling lies for some reason or other,

 

whether the Aunihipili of the medium is making the pretense,

 

or whether the medium is either faking a message, or is letting her imagination run and accepting it as a set of pictures shown by spirits, or a set of statements from the same source.

 

In a single seance we may have elements of all four deceptions mingled with some genuine spirit communication, much as real apports may appear in the same seance in which the medium is caught palming off articles as apports.

 

Even the living are sometimes given to lies and elaborate pretense. One has but to remember the many who have come year after year claiming to be “masters” and the like. Once I had the opportunity of sitting at the feet of none less than Jesus, the Christ, in his second coming, and hearing the new laws and rules of the present reformed dispensation. This was in Barstow, Calif., many years ago. The man was small and bewhiskered and very eager to impress. He traveled from town to town with a burro pulling a large tin wagon to which was attached a smaller one as a trailer. A lady who had interestedly joined me the day I was given the new rules for living, remarked after we were leaving the little camp in the desert to return to the town, “Isn’t it too bad that Jesus never washes his ears.” In modern times the pretenders frequently include the ladies. I was scolded a few years back by “The World Mother,” whom I understood came to take over more or less where God the Father left the job unfinished. But now the flying saucers are apt to drop a Great Avatar from Mars or Venus or the invisible planet Gulla Gula at any moment, night or day. I fear that, even if a genuine Whoosit should arrive with the rolling back of the heavens as a scroll, I will be unable to believe.

 

So many of us are so gullible, and so few of us know enough to be able to recognize the genuine when set beside the fraudulent. I am reminded of the little girl placed in the upper berth above her parents on her first journey by train. She was hardly tucked in before she called, “Mama! Mama! Are you there?” The mother said, “Yes dear, I am here. Everything is all right. Now go to sleep.” In a few minutes a similar call was made to the father, and soon again to the mother. Eventually a deep male voice from farther along the car answered the anxious call with, “Yes, dear. Your mother is there and your father is there and I am here. Now shut up for Pete’s sake and go to sleep.” After a long silence the little girl called in an awed and agitated whisper, “Mother! Mother! Was that God?”

 

Some pretense is, fortunately, very transparent and we can all spot it, like the case of the Swede who was being chased by the country marshal for stealing a pint of gin. He rushed into the harness shop of his friend Anderson and hid under a work bench, pulling a burlap cloth over himself. The marshal arrived, looking for Ole. He prodded packages of leather and padding, and came to Ole. What’s this?” he demanded, kicking the hidden Ole  hard. The shop keeper replied, “Old leather cuttings and sleigh bells.” From under the burlap, Ole piped up “Yingle, yingle, yingle” to make the deception complete. (The “capper” line so often is the giveaway of the pretender.)

 

THE “PRINCESS” ALSO IS OFFERED A “CAPPER” LINE, at the end of a seance in Chicago, taped June 9, 1960 by HRA Dr. O. The medium either imagined a series of scenes and things to fit them, or a communicating spirit (some would say her subconscious) obliged by pretending to be a former kahuna and by impressively giving information supposedly bearing on ancient Huna beliefs and healing methods.

 

The seance began with the “seeing” of an ancient “savage” type of temple in a tropical setting with a sacrificial stone and altar. In answer to what is the best way to accumulate mana for healing use, it was said that a considerable cleansing process came first, and much depended on a good character.

 

One left the body and became one with the “natural force” which appeared almost as a “vapor” around a kahuna in the scene. One worked then from the astral body. A spirit can help greatly.

 

You deal with the Aumakua.

 

To remove complexes and drive away obsessing or hurtful spirits, fire was to be visualized by the kahuna and seen burning and driving away the entities. The statement was made that all spirits feared fire. Also, one can cleanse oneself with the visualized fire, then be able to do what one wishes. One puts a mental “fire world” around oneself as a protection. One must use determination, concentration and faith in oneself. God “cares for people collectively, not individually,” so the kahuna heals the individual.

 

The power comes from the earth. (Nothing said about the use of the breath or the use of “water” as the symbol of mana by na kahuna who did not believe that mana could be obtained from the earth or anything not alive.)

 

Once mana is collected from the earth, the hands are laid on the patient and a call for spirit helpers is made. The helpers come. (It was not specified that the Aumakua was one of the “helpers” called upon.)

 

At the end of the impressive series of statements, the spirit (or whoever was responsible for the statements) offered a “capper.” “I am Kamehameha,” divulges the spirit most impressively. “We, as a group of hundreds, stepped off high places (in Hawaii) rather than be conquered. This was a dead give away. It showed to a certainty that the famous chief, Kamehameha I, who conquered all the islands of Hawaii and brought them under his rule, was NOT the communicating spirit. He was always the one who conquered the other native forces. It was his army which forced the men of an opposing army on the island of Oahu over the Pali cliff. Kamehameha was never at war with the whites. He had the help of two white sailors who manned the several brass cannon obtained from Capt. Vancouver. Someone must have misread a bit of tourist literature in order to make such an amusing statement. Score 0.

 

STILL ANOTHER SEANCE was held by a Los Angeles group recently. This group specializes in treating the mentally ill. One of the HRAs presented the name and some of the writing of a young woman who has been ill at various times in the past few years. Recently she had been quite normal, but one day she drew $1,400 from the family bank account and disappeared. At the seance, the medium, as is the practice, made contact with her at a distance and talked to her subconscious (and perhaps to obsessing entities). She was, supposedly, won over by arguments and promised to return home at once. But nothing happened. Days have passed and she has not returned. Neither has she been found. Score 0.

 

THE “ASTARA FOUNDATION” SCORED 0 some months ago when I challenged the claim of the founders, Robert and Earlyne Chaney, to prove the validity of their supposed spirit kahuna by having him say something in a Polynesian dialect about Huna for my listening. The letters I had in reply to mine were masterpieces of hedging, and never a word of proof came from the spirit. However, the Chaneys continue to claim that they have in their group of “guides” every spirit known to the literature of Theosophy and “occultism.” You name him, they have him to come to give a message. In their advertising literature they state that in their healing work they use kahuna methods. Just what these methods may be, I have not learned. I doubt very much that they can offer anything to remove complexes or drive away obsessing spirits. I doubt that they make any of the efforts common to old na kahuna to cleanse or kala the patient before treatment, or that the mesmeric or suggestive phase of mana manipulation is understood. If they accumulate mana and call on the Aumakua to help use it in the healing, I doubt that the pendulum test for the validity of the surcharge is ever used if even known. They sell a “course” in which Huna is discussed to a slight extent. But they did not write the course. It is from the pen of a former HRA and the illustrations are done by his HRA daughter, who is also authoring a course of her own in which Huna is hardly mentioned.

 

One of the good HRAs who recently moved to Los Angeles and who has time and loves to go to all the lectures and meetings, wrote last week that he is now attending the ASTARA meetings and enjoys them very much. Apparently he accepts all claims on their face value and without question  as do so very many. In a letter from an HRA in Florida a bit of news rather startled me. The news was that the small boy of the family was taking to Huna very nicely and prayed to the Aumakua as well as to “Zoster” (one of the chief spirit “guides” of the Chaneys) whose picture he owns and values.

 

Sometimes I get discouraged.

 

Should you wish to write to Astara Foundation, the address is 261 So. Mariposa, Los Angeles 4, Calif. If you ask for details of just exactly HOW and to what extent they use the methods of na kahuna to heal, you might stress your interest in the kala of the prospective patient and inquire whether or not the patient is made in any way to make amends for hurts done others before the healing is offered. Na kahuna made a psychic examination to determine whether illness or bad luck was being caused by spirits in part or in toto, or whether some living person who had been hurt was doing what was known as e kinaunau, and so causing the difficulty. Ask them what their idea of the meaning of that act is, and how they, as users of kahuna methods, translate e kinaunau. If the spirit na kahuna they say help them do not know the word, then they do not know one of the simplest and most common things in the healing art.

 

Ask them to give you, in Hawaiian, the prayer used by na kahuna to heal a broken bone instantly, and if they should send a prayer in response, let me check it for you with the original in my files. I believe David Bray, self admitted kahuna, lectured for them not many months ago while he and his son were speaking at various places in California, explaining his idea of kahuna lore and doing some excellent chanting in Hawaiian. (I had a visit from him at the time and reported it in a Bulletin. At that time he was NOT doing healing work here except for chanting a blessing on individuals.) Anyone really doing kahuna type healing could, of course, use the methods of any one of the 52 different kinds of na kahuna or, should we say, the methods of those among na kahuna who engaged in healing body, mind or circumstances. They might like to name the type of kahuna which they may have come to be, and to show their validity by stating just what methods their particular type uses. Some na kahuna gave medicines. All the healers used cleansing rites involving salt water and ki leaves. That point might be inquired into. Na kahuna who were worth their salt could frequently see into the future and predict events before they were experienced by their patients. The Kahuna Chaneys or their kahuna spirits might enjoy furnishing a set of such predictions which are of a nature which would allow a check to be run for accuracy as events transpired. It would perhaps be enlightening if an answer could be had to the question of just how they learned to use the methods of na kahuna which they say they use, and from whom and where and when.

 

And, by the way, if you take CHIMES magazine, which carries their ad and pictures, you might be as interested, as I was, in what you get when you run a P.A. reading for each of them. (Chimes is a very excellent Spiritualistic magazine, friendly to Huna, and carrying the best available in the line of articles on Spiritualism and related psychic activities. ($2 the year. Address CHIMES, Brea, California. $2.50 outside U.S.A. and Canada.)

 

PSYCHOMETRIC ANALYSIS

 

YOUR PSYCHOMETRIC ANALYSIS CHECK material comes this issue from pictures of people in the news in TIME magazine for June 20, 1960. On page 22 is a good picture of the famous Nazi, Adolf Eichmann, said to have been largely responsible for the extermination of thousands of helpless Jews in Nazi Germany. I get for him  and 342 degrees. His “will” pattern has one leg clockwise leaning and this would indicate a part of him which was constructive. Perhaps he thought he was doing the world a favor by killing Jews. The shorter leg of his will pattern is counterclockwise and shows the natural inclination to take orders and to be guided into evil by others. His personality circle is round and strong, but counterclockwise, showing the Aunihipili to be naturally evil. It is a combination that fits many of our worst criminals. His degree standing at 342 is almost a hundred degrees above the average, and allowed him to make and carry out plans under orders from those above him.

 

Cuba and Castro are in the news almost daily, with nothing which is being said or done seeming to make either economic or political sense. On page 30 of TIME, Castro is pictured with Che Guevara, who is said to head the effort to bring about Agrarian Reform and boss the banking of the country. Castro reads for me  and 322. A strong and constructive “will” shows him as the determined leader. His flattened clockwise personality circle would indicate warped and complexed Aunihipili nature. His degree is not very high when it comes to intelligence such as a man in his position would have to have to do a good job. Guevara reads [image] and 332. His “will” is exceptional. His circle strong and constructive. He is a little more intelligent than Castro. That he will be one of the “powers behind the throne” is to be expected. He will get things done, and will try to do what he thinks is good for all concerned if Castro will give him a free hand. Neither man is a match for the top leaders of Russia who will probably try to help them toward Communism as much as possible. What readings do the pictures give you? I may be wrong, do not forget. In passing, I am happy to report that an increasing number of check readings which match mine rather well are coming in.

 

TARO CARD READINGS

 

I WILL NOW RUN THE PAST, PRESENT AND FUTURE WITH THE TARO CARDS for Cuba. It will be interesting to see how the cards run in relation to the P.A. for Castro.

 

I get for the past: 

 

First: V. Hierophant, the one major for the draw. This is CHURCH on its more material side, and fits well the powerful place of the Catholic Church in Cuba in the past.

 

Next: Knight of Swords, which indicates the effort to correct abuses. This fits Castro’s successful overthrow of the former dictator.

 

Next, IX of Swords, showing the awakening from a period likened to a long and bad dream.

 

Next: III of Swords, and the indication of small disappointments.

 

Last: III of Wands, which shows a new start based on business or agricultural plans.

 

Note that we have two “three” cards here together which shows that plans are in the beginning stage. The two Sword cards, on the other hand are near or past the 10 numbering, showing the end of the second part of the war effort or revolt.

 

THE PRESENT draw gives: 

 

First: IX of Swords again, indicating the continuing awakening and removal from the period when all were helpless in the grip of the dictator.

 

Next: Ace of Wands, showing new plans and beginnings which seem well augured.

 

Next: IX THE HERMIT, indicating wise spiritual guidance. The Church may now be a guiding and conservative influence.

 

Next: X WHEEL OF FORTUNE, a card of rapid changes and success which would say, “All well so far.”

 

Last: XIII DEATH, indicating a dividing of the ways with good to come only if the spiritual values are recognized. The Church is in an uneasy position and change is in the air.

 

Note that the last three cards are majors, indicating the power of the elements now at work making major changes in Cuba.

 

THE FUTURE draw gives

First: IV of Wands, this being still a card of beginnings, but indicating success for the new plans and general satisfaction.

 

Next, II of Pentacles, indicating the poor start being made in money matters and the troubles to be met in meeting economic problems.

 

Next: King of Pentacles, showing friendly money powers, coming to the rescue.

 

Next: XVI THE (falling) TOWER, always an indication of sudden trouble, often because morals were not as good as they might have been.

 

Next: Knight of Pentacles and as so many Pentacle cards are in the draw, it is indicated that more and more money help will be needed as time passes. There may be a militant element in the money help brought by the Knight. A special shuffle and cut and a one card draw was made here to see how the Church would fare in the general outcome of changes. The card that came up was III of Pentacles, which I read as one of little change and of “tending to one’s knitting.” This seems to fit the situation as it now stands and promises to stand. Cuba is strongly Catholic and if the Church was attacked on a large scale there would be no schools and no place to turn to find teachers for such secular schools as might be established. I judge that there will be economic reform and change, but closer ties with U.S.A. in time.

 

THE SYMBOLIC TARO – Initiatory Unit 11

 

THE LODGE OF THE ANCIENT ORDER OF HRA TARO, is found to be in very secret session. All members keep one finger on their lips and keep one eye and one ear covered to show that the information being divulged in a loud stage whisper by Ol’ High Card is completely “classified.”

O.H.C. says: “WE HAVE TAKEN ENDLESS DEGREES AND TITLES OF HONOR. We are now ‘Masters of Taro,’ and have the privilege of eating poi (which is made of taro, if not from cards) with either one or two fingers.” (Muffled but enthusiastic cheers.)

 

Dearly Beloved. (But please keep in mind that anyone using this time honored greeting almost invariably ends by passing the hat and so is suspect and should be avoided.) We near the end of our investigation of the few grains of truth symbolized in the Taro Cards. We also finish, at least in small part, the task of showing the falseness of mountains of twaddle and outright lies foisted on the unsuspecting in the name of religion, occultism and even some of the semi-sciences such as that of Astrology, not to mention that of Numerology. In deference to unavoidable human weakness, we have degraded the Taro by using it to tell fortunes. Our excuse is the same one which has been used for several centuries. It is that in the hands of wicked fortunetellers, the Taro Cards will be preserved with all their hidden truth for the less sinful of posterity.

 

RECENTLY SOME OF THE WISEST HRAs have written to say that they still believe that the claims made that the Taro Cards were connected with Astrology and also with the Cabala (and therefore with Numerology) are valid. I have been urged to continue the Taro study in the H.V., going on into these connections and INTO THE MEANINGS of the Astrological and Cabalistic systems.

 

Much as I would like to bow to the wisdom of my fellow HRAs who know so much more of the systems just mentioned than I will ever begin to know, I still feel obliged to hold to my conviction that the Taro Cards were NOT originally connected with them in any way, and that only in later times were certain cards chosen to present as standing for items in the systems. Some of the modern packs of the cards even have the astrological symbols printed on them, and some have also letters from the Hebrew alphabet to tie them in with the Cabala meanings assigned to such letters. The numbering of the cards has not been changed, but Numerology has been said to have a connection with symbol meanings as indicated by the numbering.

 

If you will take your sheets showing the Taro Cards laid out according to our secret number addition order, you will see that on the sheet which has the FOOL at the left, we have nine cards. If we give the usual Astrological meanings, or even attempt to use the cards as markers representing various signs or planets, the falseness of the arrangement will at once become apparent. If we take the sheet at which we are looking and compare the signs and planets usually assigned to them (the majors), it will be seen that there is no sense in the way the symbols of Astrology have been placed on the various cards. There are 10 cards on this sheet and, if we were to be rational, we would say that here we must have the Sun, Earth, Moon, and all the planets from Mercury to Neptune (9 in number, if we count Pluto as the 10th) BUT, THE MOON card is on the second page where the pairs of opposites (in meaning) are given in the secret order. Moreover, the symbology of the 10 majors on the first sheet would not match the significance given by Astrology to the various planets in so far as their influence on us in our charts is concerned. Earth, represented by THE WORLD, has no place in the charts in any event except as a background for the 12 signs.

 

TURNING TO THE 12 SIGNS OF THE ZODIAC, and to illustration sheet #2 showing the secret order, we find that we have six pairs of cards and that each pair shows the good side contrasted with the bad side of the thing symbolized. If we insist on assigning to the twelve cards the meanings of the twelve signs, from Aries to Pisces, we would violate all the rules of Astrology by saying that one half of the signs represent bad things even if the other half represents the good. As no good astrologer would tolerate such a thing, we can safely say that the Taro, as presented in its secret order to us (which gives us such a clear insight into the meaning of the symbology of the majors) does not fit in any way the meanings represented by the signs and planets in Astrology. If the cards are used as markers, they are very poorly fitted for such a use. The minors could be more easily hammered into shape to fit such uses. (See a good representative try in this direction in the book, The General Book of the Tarot, by A.E. Thierens, Rider & Co., England, probably now out of print). (Thierens arbitrarily takes the first 12 cards as numbered in the non-secret lay of the majors, and gives each of them a sign of the zodiac. That leaves 9 majors, and he delightedly assigns them the signs for the planets, leaving out the Earth, and making THE WORLD, No. XXI, stand for Neptune. Pluto is not included, of course. The planets are not assigned as one might expect, that is, beginning with the one closest to the sun and going outward. Of course, that would throw the sun and moon out of line. SO, the assigning is purely arbitrary, and although Mr. Thierens makes a noble effort to show that the symbology of the Waite pack fits the signs and planets as he lists them, he has to stretch the scheme to the breaking point in my opinion to make things fit.

 

When I cast a horoscope, I have to give the “houses” their significance, also the “ascendant.” Then the “aspects” or “angles” of the planets in their relation to each other has to be prayerfully calculated for values, and progression values tabulated. The many additional features, such as those of when a planet is in a sign which is good or bad for it, or such as the matter of who is the “ruler” of a sign or house, all these complications must be noted, and one would have to have a dozen or so packs of Taro Cards, all assigned to different items, to allow markers to be laid out to take the place of an ordinary chart which can be indicated on a small sheet of paper. If there were any apparent value, or even some added convenience, to be found in using the cards as markers, I would cheer. However, even with the use of the lesser arcana of the ordinary playing card deck in such fine works as those of our best HRAs, the method is still arbitrary or so I stoutly contend.

 

NOW CONSIDER THE CABALA AND ITS POSSIBLE RELATION TO THE TARO

 

It just so happened that the number of Taro majors and the number of letters in the Hebrew alphabet are the same, even if it is not too certain that all the majors were included in the earliest packs.

 

The early French writers seem to have discovered this matching of cards and letters in the Hebrew alphabet and, knowing something of the Cabala, fastened on the seeming relationship with whoops of delight. Please remember that it was not the Cabala preserving Jews who advocated this relationship and whooped for it. Far from it. On the other hand, the Rabbis, whose secret cult the Cabala was, mixed in astrological and other significances in using their alphabet and number sequences to make a code behind which to conceal their secret theosophy.

 

In the Sepher Yetzirah, 24, under the description of the 9th letter, teth, we read, “He produced Teth, predominant in Hearing, crowned  it, combined and formed it with Leo in the Universe, Ab (August) in the year, and the left kidney in man.” Our 9th major in the Taro pack is THE HERMIT. And what a stretch of imagination it takes to link the symbolic picture of that card with any of the things mentioned in the paragraph just quoted. But some try.

 

The connection with numbers is described learnedly by Sephariel (I, 5) in his book, The Kabala of Numbers. He writes, “Every number has a certain power which is not expressed by the figure or symbol employed to denote quantity only. This power rests in an occult connection existing between the relation of things and principles in nature of which they are the expressions.”

 

Robert Collier, in his booklet, The Lost Word of Power, tells us that the Rabbis responsible for the system of thought embodied in the Cabala were hunting for the lost WORD OF POWER. (The search was old even in the days of ancient Egypt, when it was believed that if a mortal knew the secret name of a god and just exactly HOW to pronounce it, he could invoke the  god  and force him to do his bidding. Today in some savage lands such as Papua, a similar belief is held and the name of an individual is the most secret thing imaginable. Should his enemy learn it, he could use the knowledge to enslave or kill him with magic.) Collier wrote:

 

“Even among the Jewish Rabbis, there was a secret cult called the ‘Cabala,’ which believed that writing was revealed to man as a means of penetrating the Divine Mysteries, and that every letter, every word and number, even every accent in the Scriptures contains a hidden meaning. And in their system of interpretations, they arrived at this hidden meaning. But there was one word lost, and this word was the most important of all —  THE SECRET NAME OF GOD. One of the very foundation stones of the ancient Jewish religion was that the knowledge of the secret name of God enabled any one who possessed it to perform the most marvelous deeds … on through both the Old and the New Testaments, we are told that if we possess certain understandings all things we desire shall be ours — riches and honor, health, happiness and triumph over our enemies. And again and again we are given the records of those who triumphed through such understanding.”

 

No, say I. The whole symbolic code of the Taro denies such complications as those of the Cabala. (Or you tell it your way.)

 

MFL


 

HUNA VISTAS BULLETIN 12

Healing Research

August, 1960

 

 

Introduction of the next Research Project: Experiments following the work of Thomson Jay Hudson, Ph.D., LL.D. Discussion of the work of the TMHG – “ALL PRAYER IS TELEPATHIC.”  The Fine Art of Huna type prayer, connecting telepathically. About the Healing Painting done by HRA Mrs. Kingsley Tarpey and the IKON of George Sandwith. A successful use of Huna.

 

WITH THIS ISSUE OF HUNA VISTAS we are making a new beginning. The story is told of a writer who was hired in the motion picture industry, given an office and told by his pants-maker boss to write a very fine story for a picture which would be “tops at the box office.” After a few hours the boss, who was new and eager, went to listen outside the closed door of the writer’s office. He hopefully expected the rapid pounding of typewriter keys, but all was silent within. The boss was puzzled. He bent down and looked in through the keyhole, only to discover that the writer was sitting at his desk looking absently at the wall while toying with a pencil. Bursting into the office the boss cried in anguish, “We hired you to write! If you are a writer, then why don’t you write?'”

 

We are in a similar situation, except that we prefer to chew on the pencil rather than use it to tap on our desk. The question put to us is, “If you are Research Associates, why don’t you research?” But, like the writer who had first to find a story, we must begin by finding a research project.

 

Of late years we have worked on the task of perfecting our knowledge of the ancient Huna system and certain related matters. Where na kahuna used their psychic abilities to learn whether a candidate for help or healing was good and worthy, or evil and unworthy of attention, we have come to use the methods of the late Dr. Oscar Brunler and his “Biometer.” We have made many changes in this method in so far as theory is concerned, so we call it “Psychometric Analysis” in order to give it the correct descriptive name. We have studied the current theories and methods of hypnosis and auto-conditioning, and have added much to the overall theory, bringing back mesmerism into the picture, and adding from Huna a number of items to improve methods of use. We have looked long and carefully into the part played by the several kinds of spirits, good and bad, (as described by Huna) which are involved in causing obsessional and physical abnormalities in the living. We have observed and studied the work of those who heal with the help of good spirits of high levels. We are watching with great interest the work of members of the “Spiritual Frontiers Fellowship” who are endeavoring just now to bring into the Christian churches “spiritual” healing which combines the aid of good spirits, working through mediums, and psychological methods.

 

(This organization puts out a bi-monthly journal, and efforts are being made by myself and a few HRAs who are also members, to bring Huna ideas before the other members. This is a most promising field for research and experimentation. In the May-June number there is an excellent article by HRA Rev. Archie Matson, entitled, “A STUDY OF THE SPIRITUAL NATURE OF PERSONALITY  — THE POLYNESIAN CONTRIBUTION.”)

 

We have, for some time, been interested in the “Radionics” type of instrument used (and misused) for diagnostic and treatment purposes. We have countered strongly the theory that a force of an electrical sort is measured by these instruments and is sent out by them to cause healing. We have furnished the only theory which will explain what happens when a good psychic uses such instruments. (The aka thread contact between healer and patient and the healing influence exerted by the healer with the instrument used only as we use the biometer  as a crutch to help along the Aunihipili actions involved in rubbing the rubbing blocks etc., or in causing the healing after dials are set which bring no results by themselves, there being no force behind the dials other than that of the projected aka mana thought-forms of the healer.)

 

In the U.S.A. Dr. Ruth Drown, of Hollywood, was foremost in the exploration and use of this field and instrument. She got some remarkable results but was taken to court and put out of business by the legal pressures of healers of other schools. In England, a similar attack is being made through the courts on George W. de la Warr, who has produced even more spectacular results than earlier experimenters, with a more intricate instrument, but always with the good psychic handling the instrument. If he can fight past a very prejudiced press and judge to freedom to continue his work of exploration and experimentation, we can mark it a great advance for freedom of ideas. (He has used my article explaining the Huna theories behind his work in his quarterly, MIND AND MATTER.) His friends are standing stoutly behind him and the judge has given in on one point in advance of the trial. He will allow the instrument in question to be demonstrated in the court. It is greatly to be hoped that in such a hostile atmosphere the sensitive operator will be able to function properly and produce positive results. Several years ago Dr. Ruth Drown was not allowed in court to give any evidence of what could be done with the instrument. The court said it was impossible, and that was that. Dr. Brunler and others were there to testify in her favor and the pictures she had made with the instrument were on hand, but to no avail.

 

A NEW AND VERY INTERESTING THING has been called recently to my attention as offering a research opportunity for Huna proponents such as ourselves. This is the discovery now being put to use in dental offices, that when the attention can be fastened to certain sets of mechanically produced sounds, the ordinary pain of dental work is not felt. Magazines are running articles on the matter, and as yet there seems to be little agreement as to whether the sound causes a physical reaction which prevents the nerves reporting pain, or whether there is a psychological reason, perhaps in some way related to hypnosis, behind it all. One of our most able HRAs is looking into the matter and we may later have a report on his findings. The sound used is a mixture of a roaring “waterfall” effect in which there are no notes or sounds too high or too low. The patient has a head phone and listens to a pleasing concert of his own selection, while the “waterfall” sound can be fed in at the same time, and made louder and louder to stop pain as it begins to be felt. Dental magazines now report that, as with hypnotic suggestion, some respond to this pain killing mechanism and some don’t.

 

FOR OUR NEXT RESEARCH PROJECT I have selected for us two major fronts in what we might think of as the straight telepathic healing method and the indirect telepathic healing method which may be, in part, “astral” projection of the aka body of the Aunihipili, this projection being something which occurs during our sleep because we have used self suggestion to bring it about.

 

The first facet of this part of the field has been worked over in our TELEPATHIC MUTUAL HEALING GROUP work, but we now need to retrace our steps and try to find out more of the processes involved. (In a moment we will begin the discussion of this angle but first let me tell what the second facet is and give an idea of its general nature.)

 

The second facet will be the testing, in the new light of our knowledge of Huna theories, of a healing method worked out and tested with remarkable success (if we are to believe his reports) by Thomson Jay Hudson, Ph.D., LL.D., and described in chapters XII through XIV of his famous book THE LAW OF PSYCHIC PHENOMENA, written in about 1893 when mesmerism, hypnotism and spiritism were being discussed on all sides. Hudson argued that one subconscious mind (he also saw the subconscious as a separate self) could go out during sleep to find another and to exert a very strong healing influence upon it in many cases. He tells of his own experiments in which he ordered his own subconscious to go, when he was asleep, to contact the subconscious of a person needing healing and to bring about healing. The patient seldom was told what was to be attempted. When we get around to it, we will test his methods but explain them in terms of Huna. In passing, it may be said that although Dr. Hudson anticipated much of the later Huna information in his study of mesmerism and healing, he fought the idea that there were spirits, trying to explain away all the findings of early Psychical Research Societies. His work is largely forgotten, but some of his “unfinished business” cries out to be revived and examined afresh on its own merits.

 

It will be noticed that I have taken the word of the majority of you, of the HRA, that you are willing to let me go ahead and lead as I am able, whether in the right or wrong direction. This does not mean that I am now beyond criticism or advice, but only that I am taking a positive start in the best direction I can find at the moment. (Some of those who objected loudest to what I had to say in the HVs have now resigned. One former HRA who has been on a vacation to Hawaii, wrote that she could not see a value of $3 a  year in the HVs and added, “Three dollars will buy a lot of bread and milk.” Others have asked me to let them know if at a later date we learned to heal instantly or do something enough worthwhile to make them wish to have the HVs again.)

 

THE TELEPATHIC MUTUAL HEALING GROUP was organized soon after the HRA began trying to use Huna methods of healing. Some of you have been in the work since that early day, but many of you have come in more recently, and unless you have arranged to get the bound sets of back numbers of the old HRA BULLETINS, which set includes a special book dealing with the TMHG formation and giving the early results of the tests, you may not know what was done or why. A short review may be in order here.

 

At that time, healing was needed by many who read SECRET SCIENCE BEHIND MIRACLES, wrote to me and then joined to form the Huna Research Associates. We fondly hoped to learn to use the methods of na kahuna very quickly, and to have our own na kahuna to serve those in need. Meantime, some HRAs had needs so pressing that they could not wait for help with health, mental ills or social tangles, to say nothing for the need for Guidance from na Aumakua in financial matters. (We still have no na kahuna to whom we can turn for help, and if we did have, they would be kept from practicing by the stringent laws which allow at this time no more than prayer and a call on spirits for aid. Even touching another person, as in laying on hands, may bring court action and the accusation of “manipulating.” Fortunately, no part of the legal code has yet banned the use of telepathy as a means of communication and of making the healing contact, so we use that.)

 

“ALL PRAYER IS TELEPATHIC” is the watchword of Huna and of the TMHG. We know that the voice lifted loudly in prayer cannot reach the infinitudes where Universal Consciousness lies hovering the Universe. The God of Huna is vast and too indefinite for us to pray to directly. Huna gave early Christianity the Aumakua as the “Lord of the Division of the (Mana) WATERS,” who was later misunderstood and confused with the name and person of Jesus. But the basic idea was preserved in “What ye ask (of God), ask in Jesus’ name.” We reach out to make contact with the Aumakua. We make a mental call, and in doing so we are sending a telepathic message along the aka thread that connects us to the Aumakua, “Utterly Trustworthy Parental Pair.” God is so vast and far and impersonal that to try to stretch Aunihipili comprehension and the Auhane intellectual faith to encompass such vastness becomes useless effort. We ask that any prayer or request which needs the attention of Beings more evolved than na Aumakua, will be passed on up to them for us. We “ask in the name of the Aumakua and we are able to understand what we do. The Aumakua is “Light” and we can visualize that light, having seen it ourselves in our rare moments of full contact and what has come to be known in our mystic circles as “illumination.”

 

TELEPATHIC CONTACT with each other is an identical process. When we join to pray to the Great Company of na Aumakua, the Po`e Aumakua of na kahuna, we cannot touch hands but we can touch hearts and form a circle around the world because we are in contact through the activated aka threads which attach to our letters and photographs as they are sent to me to hold in my hands to close the contact circuit made alive with the flow of mana. The hours of 3 and 7 P.M. California time have always been used for the meeting times, and still are today. I act still as the CENTER point.

 

TO ILLUSTRATE: WHEN I WAS YOUNG I visited my grandparents on their farm in Iowa. The farm telephones were all on a party line, and calls were made by turning the handle on the side of a box to generate electricity enough to cause the bells in all the phones of over two dozen people to ring. There were codes of rings used to call different persons, as “one long, two shorts and one long.”

 

Just before noon each day, all the farmers for miles around would leave the fields and stables, go to the house, and “wash up” to be ready to enter the tidy house with clean face, hands and feet. The clock was watched and each farmer thought over what he might wish to say to the assembly of farmers about to convene by telephonic telepathy. At exactly noon, while the good wife stood beside her farmer husband to listen and prompt, the bell would give one long ring – the signal for the meeting to come to order. All phones were taken down and someone would take the floor. A general conversation followed, some telling the latest news which had come in from the outside world, some giving local news. There were the church and other announcements, and then began requests. Jake asks Henry if he can come over next day with a team and wagon to help him on a hauling job. Tom calls for volunteers to help mend a bad place in the dirt road to town. Amanda’s husband asks if Martha’s husband would ask if Martha could come over and help put up fruit. Jim had a very sick wife and needed some neighborly nursing help. And so it went. The messages and requests had been thought out ahead of time and were short and to the point. No one dared be “long winded.” A few had thanks to give friends for help which had been sent or offered. By the end of fifteen minutest all had been heard and the lines were cleared. The wives dished up and everyone sat down to hear Grace said and to have dinner. (No, never lunch.)

 

THE TMHG MEETS IN MUCH THE SAME WAY. Before the meeting time we begin to get ready. For years our ritual of cleansing and making ourselves presentable “before the Lord of the Division of the Manas” we have used the old words, “Cleanse Thou my soiled face, with the abundance of Thy grace.” It is a “trigger” line to many of us and the Aumakua is called to order by it as we review swiftly our day and make sure that we consciously and with a will, cleanse ourselves of any lingering trace of hate or anger. We put aside the churning worries and the restless preoccupation with the tasks of our day. We still extraneous thoughts and when we become quiet, we call mentally to the Aumakua Parental Pair to note our reaching hands and allow us to close the circuit of aka-mana contact. But, at this point the Aumakua must be brought into action as well as the Auhane. Only the Aunihipili can send or receive a telepathic message. It, alone, can generate the needed low mana and send it along the aka cord to bring it to life. It is the man who turns the handle on the telephone box to generate the current that rings the bell. It furnishes the mana current which may be likened to the battery current of the older telephones which made the conversation over the connecting wires possible.

 

MAKING CONTACT WITH THE AUMAKUA and getting the Aunihipili to do its part in the process is a FINE ART. It should be automatic, and in fortunate individuals it is just that. When they pray, the whole man unites and swings into action to produce perfect results.

 

This FINE ART, like other arts, usually needs to be learned. One must first be taught the basic theories of the art, then be given time to practice and so to learn to work under the direction of theory. This is where the early exoteric religions failed. In Christianity, for instance, we find passages telling how to make a prayer correctly. In Matthew VI:6 of the New Testament we can read that the prayers ordinarily made in the synagogues of the day or on the street corner loudly and in the hearing of all men are useless. (They are as useless today in our churches and when delivered to be broadcast on the radio or the television sound circuits.) Some of the secret art of prayer was disclosed to the exoteric circles when it was advised that one go into one’s closet, shut the door, and pray there in secret. But to get the full meaning hidden behind the passage by some kahuna of old who coded the passage by putting into it the symbol words of Huna, we must go back to the original language of the code where the esoteric is to be found. The Polynesians had no word for closet in their language, so they used their word puka, which outwardly has the meaning of a hole into which one might go. But the word is made up of two roots, puand ka, and to one initiated into the meanings of Huna symbol words, each of which has several meanings which can be sorted over to discover which the kahuna writer had in mind. The word in full,puka, also has several meanings, and when these are brought together, we find that the Aunihipili is symbolized by the secrecy needed for prayer. It’s home in the body is often indicated by the idea of a dark hole into which one reaches to draw out memories and to find the secretive Aunihipili. There is also the meaning of causing something to be BROUGHT FORTH, and this is seen to be mana because another meaning is to hold water in the mouth, even when trying to speak. The water is mana, and one cannot speak and utter the prayer unless the mana is sent (symbol word is “squirt”) in strength to the Aumakua (that being the proper place to send mana when a prayer is to be made). There is the meaning of “TO CALL OUT” and we realize that the call is a telepathic one made by the Aunihipili to the Aumakua as we make ready to pray. A significant meaning is, “To pass from one state to another,” and this is the passing from the uncleansed condition to the cleansed and stilled. It can also be the passing from the bad condition to the good when a prayer for help is made and is answered by the Aumakua. Still another meaning is, “to go from one place to another,” and as the man remains where he is, we see that something else must be intended – the mana and the thought-forms of the prayer must go from na Aunihipili across the aka cord to the Aumakua. Lest the Huna code be overlooked and its full meaning not be grasped, the code was made to contain a root (ka) which in part repeats the meaning of the first root (pu). The second root makes it very clear that mana is to be sent with force, and plentifully. The translation has several parts, such as: “to bail water from a canoe,” again giving us the mana-water idea. “To radiate out, as from a center, as light or a vine” gives us the mana and thought-forms going along the aka cord to the Aumakua and the same mana, changed to the HIGH MANA symbolized by “light” returning to the one making the prayer to heal and cleanse and help. (Not “bless” as that word of French derivation makes the abhorrent picture of pouring the blood of a sacrificed animal over the supplicant. Do not say, “Bless us.” Rather, say “LOVE AND CLEANSE AND CORRECT US.”)

 

WE WILL CONTINUE OUR STUDY OF THE FINE ART of the Huna type prayer action in later issues of the H.V. It is a long study as we ask ourselves:

 

To WHOM shall we pray, and

HOW shall we pray, and for what may we pray?

 

Later, we will discuss at length the ways evolved through many centuries to make contact with the Aumakua This contact runs the gamut from the unrecognized touch to the fully conscious “union” in which the three selves “stand in line” as na kahuna put it. (La lani was the word for “line” and it had the significant meaning of “light” plus “heaven.”) Light is the symbol of the Aumakua, of course.)

 

In Zen we find the most studied efforts to contact, consciously, the Aumakua. One of the Australian HRAs has called my attention to this and suggested Zen as a study unit. He sent me a small book on the subject, titled, ZEN IN THE ART OF ARCHERY in which much may be found worthy of close scrutiny. There is in Yoga a somewhat similar approach to “union,” and we will, in good time, consider what may be learned from this source.

 

To get back to the TMHG and our research project, may I say that before the cleansing and effort to make contact, one usually takes time to decide just what is to be asked in the prayer and to make a mental picture of the condition as it should be after it is brought about as an answer to prayer. This picture is to be called vividly to mind when the prayer is made after contact, and the Aunihipili will, if conditions are right, send the picture to the Aumakua telepathically. The picture in some way becomes the “seed” to be used by the Aumakua in bringing about the condition of health, peace, prosperity or whatever it is that is requested.

 

Again, as we did a decade ago, we will experiment in the period before the TMHG sittings to see if we are getting telepathic contact with each other as a group, and especially with someone acting as a telepathic sender. We had good success in the past, and should have as good or better now.

 

Here at the middle of the Group, I will try for a few seconds after the hours of 3 or 7 strike, to send out a telepathic impression on some simple geometric figure such as a square or triangle, or a circle or plus sign. See if you catch it now and then. If you do, it will prove to you that we are in contact as a telepathically connected circle. (You will already have accumulated extra mana, reached out lovingly to contact the Aumakua and sent the offering of mana to it. See my book, THE SECRET SCIENCE AT WORK, page 151 and on, for more instructions and details.)

 

To make contact with me telepathically, you may find that having my signature before you is a help. Or the two pictures enclosed with this H.V. may serve, as I have touched both of them and as they have been for a time in contact with the originals which have been photographed and reproduced for you. (These two pictures as a “sprize” from Cigbo.) I will be sitting facing the original 16×20 oil painting done by the late HRA Mrs. Kingsley Tarpey, and “potentized” with prayer and “will” to make it contain and radiate a healing power. This picture was tested from time to time by placing a young woman before it to look at it for several minutes. A reading was taken of the subject before and after each sitting, and eventually the reading would rise from a normal of around 300 degrees to 650 degrees, which satisfied Mrs. Tarpey that a healing power had been built into the painting. She used it on people who came to her for healing, and with reported success for a part of them. (It is to be supposed that only part of them were cleansed and had their paths open so they could be reached by the radiation and the Aumakua influence.) The picture was hung in a public gallery for a time so all could have access to it, and was then taken down to allow room for an exhibit, placed in a storeroom and forgotten for several months. At the end of that time it was sent home, and Mrs. Tarpey tested it at once to see if the healing power had remained. She found that it had. Meantime, she had tried an experiment with another picture which she had painted and “potentized” for healing. She had a photograph of that painting made and then a number of printed reproductions made by the printing process. She tested the printed pictures and found that they seemed to have the same power as the large original. She sent them out by mail or gave them in person to people who needed healing, and was much pleased by the good results.

 

To get back to the first picture, it was sent with George and Helen Sandwith to me and was delivered on a ship in Los Angeles Harbor. The picture was at once hung on the wall to be looked at as part of the opening work of the TMHG sittings and often was used as the thing to be sent out telepathically for those wishing to try to pick up such impressions. NOW, here is your printed reproduction. It should give you a fine large clockwise circle when you test it with a pendulum, but not a degree reading after the P.A. reading system. However, try having someone look for a few minutes at the picture, and then make a reading for them. If they are sensitive and open to the radiation, whatever it may be, they should show a rise in their degree level similar to that noted when in earnest Huna type prayer (a signature being made immediately after the “amen” of the prayer period).

 

AT ABOUT THE SAME TIME that the healing picture was presented to the HRA, via myself, George Sandwith was telling us about an IKON over 400 years old which had been given him by Ethiopian friends. It is a 10×12 heavy slab of wood with a Crucifixion scene carved on one side, and a female spirit has long been contacted through the ikon and has helped the living. She could be sensed by HRA Sandwith and gave him messages by mental projection or in his dreams. She told him of the wish she had that he visit some of the South Sea islands, and he traveled to them under her instruction, psychically received. He came upon Huna and my books as a result, and she said this was the main purpose of his travels. He investigated what he could find of Huna and psychism and Hindu fire-walking, the latter in Fiji, writing a book about the search at a later time after he and Helen had found each other and married.

 

It was proposed that an effort to make new ikons should be made, and the Spirit of the Sandwith Ikon (to give her a name) gave the directions, saying elephant ivory was best, and that small statuettes carved in ivory would be good. One, and then another such statuettes were found, cleansed ceremonially, placed beside the Sandwith ikon for a time and, finally, were declared to have been changed to make them receptive centers of contact through which two newly appointed spirit helpers, male and female, would come to us and exert their healing powers. HRA Sandwith sensed or saw the spirits, describing one as dark and formerly alive in Ethiopia. This is the female spirit. The male is a former man of India, and appears in ragged dress as if he had been a holy man of some mendicant order. Unfortunately, I am not psychic and I cannot see or sense either spirit. However, I have welcomed these ikons in good faith, and touch them and try to place mana in them for the healing uses of the spirits. Both ikons were tested with the Cameron Aurameter and found to have force beams rising from the tops of their heads. They, like the reproduction of the healing picture, may act as a physical stimulus to help the Aunihipili make the telepathic contact with me acting as the CENTER for the work. Try the pictures out and let me know what you may discover concerning them.

 

THE HEALING PICTURE will continue to be sent out as a telepathic signal at the start of the sessions and you may pick up at times the sense of the soft orange and yellow sunset behind the pines. Be sure you get your picture with the right side up. It may be a little confusing at first, but you can tell the bottom by the two small pine trees on the dark foreground hill.

 

IF YOU WISH TO TEST YOUR ABILITY TO PICK UP telepathic impressions, take part in a series of tests to begin Monday, August 15th and running through Friday the 19th, a period of ten days. HRA Joseph B. Gunter, P.O. Box 104, Vero Beach, Florida, will conduct the tests and send out the impressions nightly, starting with Monday. To take part, drop him a post card signed in ink to say so, giving your address if you like. Your signature in his hands should help the aka thread get established for the telepathic contact. Have another post card addressed to him, and on it note down briefly after each test what you get, if anything. He will broadcast colored squares, a different color each sitting. The time will be 8:00 P.M. Eastern Standard time. This will be 7:00 for Central Standard Time, 6:00 for Mountain Standard Time, and 5 for Pacific Standard Time. If  your time zone is on daylight saving time, your clock will be an hour too fast for the schedule, so wait an hour after you would ordinarily begin. At the end of the ten days of tests, sign your card and send it with its report to Mr. Gunter. He will collect the data, tabulate it and send it to me to report to you in the next issue of the Huna Vistas. This should be a very interesting test. Color is supposed to be harder to send and receive than black and white figures and forms. See if you receive only squares, or if you get them in color. Tell your Aunihipili what is expected of it, then as the hour strikes, relax and wait without straining to see what your Aunihipili picks up and pushes to the center of your mutual field of consciousness. The broadcasting will last until ten minutes after the hour, so you will have plenty of time. You may have the impression given to you as you relax some minutes or even hours later, or in a dream. You may even see things in the room where Mr. Gunter is sitting, but if so be very brief in saying what you saw. (I have had letters pages long describing what was seen in my room at the TMHG times, some surprisingly accurate on some items.)

 

A REPORT ON THE SUCCESSFUL USE OF HUNA was made by letter by new HRA W.J. Gabb, D.C. of Durban, South Africa. (Dr. Gabb is a seasoned student of the materials of the psycho-religious field and has for some time been deep in Huna through my books. He is also an expert hypnotist. He is also the author of a book, THE GOOSE IS OUT, dealing with some aspects of Buddhism, which I will review in a later H.V.) I quote:

 

“I was called on three years ago to treat a case of schizophrenia of three months duration. The patient was an elderly woman who had cut her own throat a few days earlier, the wound taking ten stitches to close. At first I refused the case, saying I was not an alienist and explaining that insanity was almost impossible to treat by hypnosis. However, I was persuaded to try to do what I could ……

 

“I found the patient incoherent, but obedient. She lay quietly on her bed and closed her eyes at my request. I spent half an hour with her, during which time she did not move. I talked to her as if I were hypnotizing her, though I had no confidence that she would respond. And then I took a chance that it might be a case of spirit obsession, although I did not completely accept this possibility as a fact. I exorcised the spirit –  if one were there  – and told it that it must leave the patient as no good would come of the connection. I told it that it would be cared for and looked after by spirit friends. I said that I had the power to bid it to depart, and then, making the sign of the cross over the recumbent body, I ordered it to depart in the name of Jesus Christ of Nazareth. The woman woke up completely cured. The recovery was instantaneous, and there has been no recurrence in the past three years. I have a certificate to this effect.”

 

I COMMENT: This case seems to me very important in that it shows that the trained will of the hypnotist can, as na kahuna of old demonstrated, exert a strong and direct suggestive influence on an obsessing spirit, and that this holds true when the spirit is a Aunihipili, separated from its Auhane, and therefore so lacking in rationality that it blindly obsesses the living, and as in this case, forces the victim to irrational and destructive acts. We read so often that a priest has failed in an exorcism, although some priests are famous for their successes. If we are to believe Huna theory, we must conclude that the trained hypnotist who can use suggestion to command the spirits to leave, should be the one to turn to in such cases. Our thanks to HRA Dr. Gabb for the report. (It might be added that if a spirit had been acquainted with Christianity in life, the use of the call on Jesus would be most impressive and helpful. Also, na Aumakua might, by this appeal to Jesus “through his name,” be brought into the action and give their help. Slowly Huna concepts are becoming known and its theories put to use.)

 

A NEW AND MOST PROMISING METHOD of getting at fixations and releasing them will be discussed in a future H.V… with parts of a letter from one who has had the treatment with lysergic acid (L.S.D.) and who gives much information of great value to our work.

 

Max Freedom Long, Ed.


HUNA VISTAS BULLETIN 13

Making Amends & Radionics

September, 1960

 

 

Making Prayers that work. Amends for a Race and a Nation. The war between Light and Darkness. News of the George de la Warr case. The use of Radionics for Psychometric Analysis. Book discussion: The Gospel According to Thomas.

 

ONE OF THE HRAs WRITES that she had a strong impression that she saw orange yellow, as a flash, when the reproduction of the Mrs. Kingsley Tarpey’s HEALING PICTURE fell out of H.V. 12, as she took it from its envelope. Later, when reading the description of the picture, she realized that she had picked up, psychically, the orange and yellow of the sunset in the original painting.

 

Was this telepathy? No one was sending the color as an impression. Was it the color impression placed in the pictures by myself as I handled them to be sure they had aka threads to connect them with me and thus with the original which I look at and whose image and colors I try to send out telepathically at the beginning of each TMHG session? Was it intuition? Or, was it a delayed telepathic flash, or a direct connection through the print with the original? There are many mysterious and fascinating things in this field to consider.

 

THERE WAS A FINE RESPONSE to the invitation to join in the TMHG work, whether to sit simply to tune in with the rest of us and the GREAT COMPANY OF NA AUMAKUA, to give mana for the work on all three levels and/or to ask for help. We need to review what we have learned in our Huna studies, and to be reminded of what uses we may make of what we know. Many letters come in reporting success in getting help through the work we do together in the TMHG sittings.

 

“WHEN I TRY TO MAKE MY TMHG PRAYER” writes one HRA, “I can’t help remembering my sins. They are not bad ones, but I feel guilty and shut away from the Aumakua because I have left so many things undone. For instance, I recall my conviction when young that I should answer the ‘call’ and be a missionary to spread the Gospel. I also recall the time I felt much depressed because I could not obey the command to ‘Sell all and give to the poor, etc.'”

 

MOST OF  THE CHRISTIAN WORLD has fallen into this trap of misunderstanding. The true, but hidden, Huna meaning behind many things reportedly said by Jesus would free the thousands who are haunted by their sense of guilt and frustration. We need to spread the gospel of Huna as fast and as far as possible.

 

THERE IS NO SIN BUT HURT, should be blazoned on all our banners.

 

No one was hurt when this HRA did not become a missionary. Most people, the world around, have a religion that they like. Few wish to be converted. The main SERVICE of a missionary should be, and often is, that of helping backward people, medically and in educational matters. All prayer and all worship goes to the Aumakua if it goes anywhere. THERE IS NO OTHER PLACE FOR PRAYER TO GO. Pray with the strong emotion of desire and with faith to a stone idol, and the Aumakua hears. Make your affirmation and “command” with the thought of “Universal Consciousness” in mind and the Aumakua (The “Entirely Trustworthy Parental Spirit Pair”) and it alone, will hear.

 

A SENSE OF GUILT BLOCKS THE PATH to the Aumakua by causing the Aunihipili to be ashamed and to refuse to “Go into the Presence” by making the contact along the connecting aka cord. If the guilt sense is so strong that it is a “fixation,” the most strenuous efforts are needed to get the “path” opened. There is forgiveness forty times over to be had for the asking if the “sin” has been one which, of its very nature, has caused no HURT to anyone. But, and mark this well, the illogical and very material Aunihipili cannot be convinced that it receives forgiveness just for the asking if it knows it has HURT someone and also KNOWS that proper amends for the hurting have NOT been made.

 

TO CLEANSE THE AUNIHIPILI, a physical stimulus is needed. Only Huna, of all systems of religion and modern psychology, has told us. The Aunihipili is impressed by things it can feel with the senses. If one has hurt another in the past and cannot make direct amends at present, the block can be whittled away by physical acts performed with the strong Auhane intention of making amends in a general way to humanity. Giving “until it hurts” (oneself) is excellent to impress the Aunihipili if the thing given away is at the same time something it would like to keep and enjoy.

 

I ONCE KNEW A MAN who had a deep sense of guilt. No one ever knew just what he had done in his past that he considered such a great sin. But he tried to compensate by doing good to others, regardless of who or what they were. He lived in Honolulu, and when someone was ill or in deep trouble and no one else would help him, they called this man. And he would come and act as nurse, cook, gardener, anything. He worked when he could to support himself, but never asked a reward for his service.

 

WHEN VERY OLD, he still limped about and helped as much as he was able. One day he was found dead in his shabby room, a smile on his lined face.They still speak of his funeral in hushed voices. Ministers of all faiths were there to tell of his good deeds. The church was not large enough to hold a half of the people of all races, ages and walks of life who came to mourn his passing. Some, who most earnestly desired to attend his funeral, could not do so. They were the very ill, and half the inmates of the local prison. I believe that a stone stands above his ashes, bearing his name and his often repeated words, “I do what I can.”

 

IN MAKING GENERAL AMENDS, a great kahuna once gave instructions, saying, “Let not the left hand know what the right hand doeth.” The service must be as impersonal as possible.

 

AS FAR BACK AS THE YEAR 1556, an English bishop once preached a sermon trying to arouse the rich and powerful of his congregation so that they would help the poor, of whom he said, “They freeze and starve beneath our heaven-bent feet.”

 

This is related in an article in the August number of HARPERS magazine, in which is discussed the fact that from the earliest times the powerful have grasped for riches and more power, using church and government to preserve and protect their ill gotten rights, properties and privileges …. their right to exploit the defenseless.

 

THE STARTLING IDEA IS PUT FORTH that Christianity was NEVER put into practice in the Christian world in the 2,000 years since it was said in Acts: “and distribution was made to every man according to his need.” It was also written, “Love thy neighbor as thyself.”

 

The STARTLING part of the article (“Christ Under Communism”), is the evidence offered that even now, in the “Godless Red Communities in Russia and China,” Christian principles are at last being tested in practice. True, the leaders have great power, and they use it, but, for example, the head man in Russia lives in a very modest flat of only five rooms in a new building in the Russian capital. His car is owned by the government, which also pays for the driver. Yes, we of the Christian nations may well look to our defenses. That dull rumbling we hear coming from so many parts of the world nay be the marching feet of the world’s hungry and angry men. Great change is in the air. One of my correspondents asks, “Do you know that the next great world teacher is due to appear in 1965?” (Or was it 1963? I have misplaced the letter.)

 

THE MORMONS in America, of all Christian sects, may have been the only ones to try at any time to put Christian economic principles into practice. In THE BOOK OF MORMON, which is their revealed source of information, we read in 2 Nephi, page 95, verse 31: “But the laborer in Zion shall labor for Zion; if they labor for money they shall perish.”

 

I believe THAT THE MORMONS DID ACTUALLY TRY a form of commune when they settled in Utah, but it could not have lasted long. The settlement was surrounded by a nation where dog ate dog for the purpose of gaining power and wealth. Wagon trains, headed for the far West, passed, needing flour and supplies. The laborers of that Zion sold at a good profit and prospered. The faithful all pay 10% of their income to the L.D.S. church, and much of this money is invested in the stocks of great corporations where the laborers and the stock holders battle constantly over wages. But, during the Depression, no good church member had to go on “relief.”

 

They took care of their own. In the big world of today, where trade is so necessary, it is equally difficult for the Reds to carry on under Communism, with the nations surrounding them under the Capitalistic system. The idea of living together without a constant clash on all fronts seems a very hopeless one. But isn’t it odd to see the Christian nations claiming all the virtues of Christian morals while leaving Christian economics to the Reds?

 

AMENDS FOR A RACE AND NATION to clear up what many like to call “evil karma,” should be considered. As a member of a transgressing race or nation, each of us should, according to this theory, do something to make amends to those we have hurt as a group. I am not sure how the individual in the U.S.A. can go about making amends, for instance, to the Indians whom we deposed without considering the sacred right to own property recognized by the Christian nations for some centuries back, as well as by most heathen nations of any importance in days of  old.

 

JUST HOW TO “GIVE AMERICA BACK TO THE INDIANS” to make full amends, I do not pretend to know. But HRA D. McG. of Cincinnati, who believes mostly in Oahspe, and slightly in Huna, has just scorched my tail feathers in a letter for referring to the current lawsuit of the Arizona Hopi Indians to recover land rights as an attempt “by the Indians to get back the U.S.A. or all of Arizona.” (I am duly and repentantly scorched.) For my money, the Arizona Indians can have back all the Arizona lands they can work after the manner that gets modern yields. I fear I am not very sympathetic to the proposition that they take the lands and water rights and continue the ancient way of life in which only a fraction of the productivity of the land is used. I shall probably go to some Oahspean hell, if there is one, for this feeling, but the world moves and races adopt machines and scientific ideas or drop out of the race. An Indian tribe trying to isolate and insulate itself in the midst of a commercial and scientific nation has as little chance of doing so successfully as did the Mormons or as do we of “Rugged Individualism” have of surviving as such if we become entirely surrounded by Communistic Nations as time goes on. Like it or not, we are NOT turning back the clock, whether the progress is toward good or evil, justice or injustice. However, I suggest that anyone willing to make amends on a national scale buy a parcel of land and present it to the great grandson of some Indian whose property rights have been violated. Of course, if the Russian boast that we will all be Communists in a few years should come true (God save the dollar! I mean “mark”) then Lo, the poor Indian may have to join the rest of us and accept his share of the products of mutual labor. I keep remembering a time in the HRA when we all tried to get premonitory dreams to help us see what the future holds. And one HRA had a dream in which years had passed and she found herself a forewoman on a large community farm in her part of the land, planning work, laying out plantings and keeping records. Everyone was dressed in a simple garb something like a uniform, and all seemed (in her dream) to be going along happily and smoothly. With all our idealism, and while observing the law of non-hurt, I cannot but feel that the ingredient of GOOD OLD COMMON SENSE is still very important. We all do what we can and even if that isn’t very much, it is something. Many do not wish even to “Do what they can.” They wish only to GRAB.

 

A KAHUNA IS REPORTED TO HAVE BEEN FOUND

 

A kahuna is reported to have been found by the HRA mentioned above as carrying a scorching torch for the Hopi Indians. He is said to be Hawaiian, and to have done many healings for the Indians. It is said by our HRA that perhaps I am unworthy of having the secret of healing divulged to me. (I am not sure of the standards by which this judge tests me.) I’ll believe the report about this kahuna when I have proof of him.

A HORRENDOUS POSSIBILITY has been brought to my attention by a good HRA who writes, “and I see so much evil in the world, especially in high places, that I wonder what Huna has to tell us of the ‘Black Magicians’ and the ‘Fallen Angels,’ devils and the personified EVIL opposed to the GOOD.”

 

THE WAR BETWEEN LIGHT AND DARKNESS has been the subject of much speculation since History began. I am inclined to think that the original Huna version of the tradition gave birth to the many variations of the tradition to be found in later religions.

 

KANE (or TANE, in some dialects) was the first and original God in most Polynesian lands. He was the GOD OF LIGHT, and “light” is the Huna symbol of all that is good. He was the creator who first produced a woman, who, in her turn, gave birth to a male, who became her husband, and who begat a human race. Kane, creating on the heavenly levels, made himself a wife and begat 13 children, two of whom revolted, as did the later Lucifer, and descended to the lower regions of Po or “Darkness” (as opposed to the good and creating “light”).

 

There are ten “heavens” or levels of consciousness, and the lowest four belong to man. The first is EARTH. The second is that of the Aunihipili, and this is just above the realm of Darkness in which the fallen gods preside and make war on the Light. The Aunihipili is the victim of the evil gods, for the most part. It is filled with greed and hurtful instincts and drives. Even the Auhane, when associated with a darkened Aunihipili, my be made evil.

 

The frightening idea is the possibility that some of na Aumakua may also be contaminated and made into “Blacks.” (I have resisted the idea of such a possibility for years, but now must admit that it is not too far out of line with what we know of the great greed and evil which succeeds magically in the world.)

 

SO, IF THERE ARE, BY CHANCE, ENTITIES OF THE AUMAKUA LEVEL who are of the “Darkness” devils and if these devils help their evil Aunihipili-Auhane men and women to do evil, the world situation has always been very difficult and very bad, with the whole course of upward evolution hampered, even as we see evil men today in power seeming to have inspiration from the Devil and devilish help via intuition and power to battle against all that is good. Perhaps the Huna legends simply personify the fact which we all can prove, that many men and women are evil and still are able to “prosper as the green bay tree.” Perhaps the Hindu idea of the animal greed and sluggishness of the Aunihipili, which we all have to fight and eventually overcome as TAMAS, is more nearly correct. I cling to the belief that to reach the level of na Aumakua, one must become “Utterly trustworthy” and good. The opposing concept horrifies me. However, let’s play safe and send the flow of mana with each prayer to strengthen the good na Aumakua we know for any war they may have to wage against the fabled and legendary “Powers of Darkness.” Pray we must for world justice and brotherly love and sanity in human relations. Make amends for hurts done others so that your path may be clear. Make some amends for the misdeeds of the race to which you belong by helping someone of another race who has been hurt by “progress.”

A dollar sent to “CARE” will help some troubled person in foreign parts. Or, a dollar sent to Mr. Craig, 2103 Victoria Ave. Los Angeles 16, Calif., and marked “To help the Hopi cause,” will be put to work to help balance the scales in a microscopic way.

 

LAY UP TREASURE IN HEAVEN for yourself by helping now, when you are not greatly in need. So many write, “Please help me in the TMHG” and from their letters and requests, I know that the writers have, in all probability, never done anything to try to help or heal others. They have no balance in their favor on the heavenly books. Worse, they have no deep conviction of DESERVING help,and without such a conviction, the Aunihipili may be closed to what help might otherwise be given. (It is something similar to the proposal that any sick person who has not donated to the blood banks during good health, be denied needed blood in later emergencies.)

 

NEWS OF THE GEORGE DE LA WARR CASE is good. It will be remembered from the note in H.V. 12 that in the English courts Mr. de la Warr was being sued by a woman who had bought one of his “electronic” instruments to use to diagnose and treat disease. She had, like all purchasers of the instruments which he makes and markets, given a course of training in the use of the instrument. One must be able to tell from the feeling of having the fingers stick to a rubbing plate when the several dials are correctly set for a certain malady. After she took the instrument home and tried to use it, she found, so she said, that she got a different dial setting every day for the same patient and so decided the whole deal was a fraud.

 

SO MANY PEOPLE, patients and doctors alike, came to testify that the instrument DID work in the right hands, that the judge finally washed his hands of the whole confusing matter and threw the case out of court.

 

NEW WORLDS BEYOND THE ATOM, by Langston Day and George de la Warr, published by Vincent Stuart in London and with its third printing dated 1958, tells a fascinating story of the way the instrument was developed. (No price is given in the book. My copy was sent as a gift by a good HRA who lives overseas, but the price should be around $4.)

 

THE BASIC INSTRUMENT is described as one in which the dials, when turned, shorten the length of wire connected to them and to the mixing plate. It is as if one had a hundred short rods acting as “stub aerials” which could be tuned in to pick up the wave lengths sent out by a blood sample placed in a receptacle on the instrument. These dial aerials are each connected by a wire to a metal plate where the radiations which are picked up are said to be mixed to make a proper reproduction of a complicated wave pattern. This pattern comes from the thing being examined, and the settings of the several dials provide a code number by which anything from a crystal, a metal, a certain plant or a disease can be identified, but WITH THE PROVISION that the operator of the instrument who is rubbing the special plate to get the “stick of the fingers,” IS CONCENTRATING MENTALLY ON THE TEST OBJECT.

 

THE OPERATOR RADIATED as well as the “sample” in one of the wells.” This radiation was registered on the dials and upset the reading for the disease (or whatever of the many things which they tested). The solar plexus of the operator was covered with an insulating plate and part of her radiation vanished. Also, the readings varied in nature and in strength.

 

A REMEDY FOR THE TROUBLE WAS AT LAST FOUND in the form of a bar magnet, which, if stood on end by the dials and plates, and rotated until a proper point was found, “stabilized” the many clashing radiations. The magnet and the instrument worked best when standing in a certain position or orientation in relation to the magnetic north of the earth and, supposedly, the earth’s magnetic field. (I had not heard of this magnet and orientation factor in the American radionics instruments which we tried to study several years ago.)

 

“A CRACKLE WAS HEARD” when a person faced the instrument andthe operator rubbed the plate and set the dials for a known disease. This was demonstrated before the British Society of Dowsers, and it was also learned that whatever force the body radiated could be reflected like light by a mirror. One complication followed another. Theory after theory was propounded to try to explain the strange new radiations that came from people, animals, plants and things. Science knew of no such radiations, and scientists in England refused even to consider the possibility that such radiations exist. The research also was very much hampered by lack of funds and the making and selling of the instruments (there were soon five types or more) was forced on Mr. de la Warr and his little group to make it possible to continue a line of fabulous research.

 

PHOTOGRAPHING THINGS, PRESENT OR DISTANT was part of the most incredible phase of investigation (as was the case with the later American instruments such as that of Dr. Ruth Drown which I once had the privilege of examining). A light tight box, connected to the main instrument in later days, was used as a camera. A crystal of nitrate of silver, for instance, could be given its dial reading and put in contact with a photographic film covered by a black envelope. (There may be other adjustments, and in one place in the book the writers mentioned, in passing, “lenses” as being a part of the camera box fitting. In the Drown instrument there was a tube from a radio mounted in the box. It was allowed to burn a few minutes, with the idea that it filled the camera with some form of electrical energy which was then used in making the photograph. There was no lens, and from blood spot “samples” she got some amazing “pictures” just by placing an X-ray film in its black envelope in the box for a short time.) As in America, no picture was ever made without the PRESENCE OF THE OPERATOR, who has to be psychic and trained.

 

THE COMPLICATION OF COMPLICATIONS came in the discovery of the fact that the instrument was, in some mysterious way, ignoring TIME. I sometimes make a photograph of a past event, as in the case when Mrs. de la Warr thought of their wedding and the “black box” produced an unmistakable picture of the wedding which had taken place some years earlier. This picture drew much attention, also some attacks as a “fraud.”

(I quote now from page 44:) “De la Warr was particularly struck by the fact that the radiation from iodine and other elements could be detected by using controlled thought when no sample of the element was present. This seemed to place it outside the energies listed in the text books.”

 

THE HUNA THEORIES, ESPECIALLY OF THE AKA AND MANA have been laid before Mr. de la Warr and his associates, and have been given careful consideration, even to the point of printing an article on the subject in the quarterly magazine, Mind and Matter. No stone is being left unturned in the investigation. Radiation, the aka thread of connection between blood and patient, or even between juice and a plant is considered in relation to the ELEMENT OF CONSCIOUSNESS evidently directing certain phases of the diagnosis, treatment or photography in which time is certainly playing a part as well as space, but a strange and unfamiliar part like MEMORY SAILING THROUGH THE WARPED TIME AND SPACE COMPLEX. Huna suggests that Consciousness, mana energy, and aka substance, all join to make up the complex which works in the limitations of time and space, generally speaking, but which goes beyond these limitations in mysterious ways – for example, in the delayed receipt of a telepathic message or in the vision of some event which transpired much earlier, OR WHICH WAS YET TO TRANSPIRE! Mind IN matter seems to become a more important study than “mind over matter.” The sages seem once to have realized that “ALL IS ONE” and also that there is a trinity or three-fold side to be ever considered.

 

EVIDENCE ACCUMULATES to show that treatment by the use of the radionics instruments and the trained psychic who operates it, makes changes in a defective aka body surrounding the physical body, and through those changes, brings the body into line. Of course, the Aunihipili of man, or the self of an animal or plant is involved in the treatment process and perhaps telepathically sent mental suggestion as well as mana (which carries thought-forms to the one treated). This may assist under mind direction. Our aka body is already known vaguely. It is called “generic pattern,” which is a start in the right direction for it is the invisible “mold” of every part of the physical body

.

PHOTOGRAPHS OF SEEDS, made by the “radionics” cameras have showed not only the seed and the vital centers in it, but the plant which will grow from the seed. Again time is violated. The term “emergent field” has been applied to the aka mold which is connected with the seed or the fertilized ovum to guide its growth and many changes. De la Warr also thinks of the “genetic pattern” as (I again quote, now from page 127), “In the world of archetypes we can perhaps imagine the creative forces forming molds in the dimensions, each mold for a whole species. Both time and eternity are involved. From these archetypal molds would flow countless myriads of individuals, each with its four dimensional mold governing the pattern of its physical shape from birth to death.”

 

WE FIND THAT WE CAN MAKE P.A. READINGS FROM reproduced pictures. De la Warr found pictures a link between plants or people, and his instrument with its operator. He successfully treated plants via a photograph of the plots in which they grew. The plants could have their growth stimulated by “irradiating” the photograph. Some time ago there was a stir made by the claims of certain friends of ours that they could use a “radionics” instrument to treat via a photograph certain fields in which insects were causing damage. They soon worked up a thriving business in cotton growing sections, and the fields they photographed and treated via the prints, were protected by irradiating the print with insect repelling things such as eucalyptus leaves which a boll weevil would rather die than eat. The manufacturers of insect sprays became dismayed and took steps to stop the radionics method as a “fraud.” They stopped it. Good old “Rugged Individualism” in which the boys get rich and strong and then can gang up and sic a judge on a weaker enemy who is threatening their special way of keeping power and wealth. (No, I am not a Red, but, as an American, I can see a lot of things that “we the people” could improve on in the way we run our government.)

 

THANKS FOR YOUR KINDNESS in refraining from loud and caustic comment about how I ran the Taro and gave Stevenson and Rockefeller the best chances, as a result, of gaining the presidential nominations. But, in defense of myself and the Taro Cards, I warned that our likes and dislikes and hopes and fears are prone to color our Taro readings. However, I now remark thoughtfully, Kennedy consults Stevenson and will probably lean most heavily on his guidance in matters of foreign affairs, which, as we all know, are about the most important things now confronting us. And from the way Nixon allowed Rockefeller to take over making the party policy and forcing a revision of the platform, my guess is that we may safely decide who will be the power behind the Republican administration if Nixon is elected.

 

SORRY, DARE NOT DO IT, is my answer to the many of you who have asked me to give my P.A. readings on the presidential hopefuls. What happened to the “Bug Chasing” instrument boys could all too easily happen to me. It takes only one judge to oblige by slapping on an injunction that stops one’s activities from beginning to end, and to fight back takes years and no end of dollars. Dr. Brunler was a very smart man. He warned me well. Read for yourself only, and keep the readings to yourself if you find less than perfection.

 

THE GOSPEL ACCORDING TO THOMAS is the title given a small book published by Harper Brothers, in the U.S.A., and selling for $2. It is the first of a series of releases to be made as the translation from the recently discovered Coptic library (1945, at Nag Hamadi, in Egypt) progresses. The “Sayings of Jesus” would be a better title, as no story of the life of Jesus is attempted, only the presentation of “sayings.”

 

THE ORIGINAL TEXT is said to have been written in Greek about 140 A.D. Copied and translated into the Coptic, it lost much that the present translators have tried to supply or which they show in notes to be similar to passages in the accepted Gospels. For our purposes, it is the coded Huna in various passages which needs consideration. Not more than six new passages or variations have caught my attention so far, however, the last few lines of the 114th set of sayings is of great value to our understanding of a neglected and misunderstood set of beliefs which seem to have been lost from the canon as we know it in Christian circles.

 

I QUOTE: PAGE 57, lines 18 to 28. “Simon Peter said to them:” (the male disciples around Jesus, supposedly) “Let Mary go out from among us, because women are not worthy of the Life. Jesus said: See, I shall lead her, so that I will make her male, that  she too may become a living spirit, resembling you males. For every woman who makes herself male will enter the Kingdom of Heaven.”

 

This makes so little sense that it is little wonder that the passage was dropped from later Gospel versions. But Paul, with his attitude toward women, may have been influenced by such a passage. In modern Christianity, so far as I know, only the Mormons, the Church of the Latter Day Saints, hold that women cannot, of themselves, enter the Kingdom of Heaven. I have failed to find this doctrine described in the Book of Mormon, or the command that women be “sealed” to a man in the modern temple secret rites to enable them to be saved from whatever fate may await them otherwise. (Will someone enlighten me as to the source of these teachings?) Of course, the heads of the L.D.S. Church have the privilege of receiving and announcing new “revelations” which may have all the force of divine commands, so the ideas may have had modern touches as well as the strange “sealing” remedy.

 

HUNA EXPLAINS THE MATTER. To reach the Kingdom of Light, or the level of na Aumakua, and so become, of necessity, a Aumakua, demands the blending or full union of a male and a female. They become “one” and still retain individuality as Father and Mother aspects. But it is as much a necessity for the male to unite with the female as the other way around, so the saying is partly corrected by saying the female is to be made into a male. Huna secrecy may have prevented the added phrase, “and the male becomes the female.” The “living spirit” or “light” or o`la spirit is always the Aumakua and so the code shows us the hidden meaning. (In other issues of H.V. we will take up other sayings which Huna can explain.)

 

THE RESULTS OF THE CURRENT EXPERIMENTS with telepathic color sending arranged by HRA Joseph Gunter, will be reported in the next H.V. I have received a color each day, but will have to wait to know whether I have them right.

 

THE HUDSON HEALING METHOD, mentioned in H.V. 12 as a thing we will test soon, will be taken up in due time, but first let’s give the TMHG approach a good work out.

 

DON’T FORGET TO USE SELF-SUGGESTION. It is wonderful on warts. One HRA writes that if, at the time of a new moon, one looks at it and rubs the wart and suggests that as the moon grows the wart will grow small, to vanish by full moon, it works like magic. Another HRA reports, “The hair growing suggestion campaign seems to be doing fine; dozens of hairs about an inch long are poking through my regular topknot. The indigestion I had for 20 years is 90% cured.” If you are not using self-suggestion, you are trying too hard and your Aunihipili is not getting the direction it needs to do things as they should be done.

 

ALSO COMING UP SOON will be discussions based on the beliefs, findings and theories of a brilliant man and natural healer, William J. MacMillan, of England.

 

Max Freedom Long, Editor


HUNA VISTAS BULLETIN 14

“Moving a Mountain” & A New Research Project

October, 1960

 

 

Discussion of the word “bless” as used by Hawaiian na kahuna. Report on the Telepathic Color Sending experiments. At last, we “move a mountain.” Short discussion on Subud. Camp Chesterfield. Discussion of The Law of Psychic Phenomena, by Thompson Jay Hudson, Ph.D., LL. D. and the new research project.

 

MORE ON THE WORD “BLESS,” as used by na kahuna, seems to be needed. In a recent H.V. I pointed out the fact that the ancient meaning of “bless” was “to sprinkle with the blood of a sacrificed animal.” The word itself, while derived from the base word, “blood,” has taken on quite different meanings for us. We may paraphrase “bless” by saying, “May you be healed and cleansed and guided.” We may be praying that a Higher Being help the one for whom we desire help. Or, we may propose to do the helping ourselves as best we can.

 

STRANGE CONFUSION surrounds the use of the word “bless” in the Bible. In Genesis we read the account of the creation of the world, (Gen. 1-22) when God finished making the creatures, he “blessed” them. The word barak was used in the Hebrew text, and it traces back to the earlier Chaldean berak, both words being prime roots with the meaning of “TO KNEEL.” The secondary meaning is to “worship or praise or wish well.” (See Strong’s Concordance.) As God was not kneeling, but was praising his creation and calling it good, we must look for the “blood” meaning in the ancient custom of the Hebrews and other people in which a priest sacrificed an animal and sprinkled the supposedly cleansing blood on the kneeling laymen of the congregation. There was usually a recited prayer or formula chanted by the priest during this rite by which the sins of the people were removed. This recital came to be called “THE BLESSING” and when the blood sprinkling was omitted, the recital more or less took its place. Today we are all mixed up as to the meaning. We worship God by the act of praising or “blessing His name.” We ask Him to “bless” us, which is to give us good but not praise. We may or may not kneel at such times. We bless a friend with good wishes. We ask God to help the friend.

LIKE SO MANY OTHER THINGS MET IN RELIGION we can only get to the original meaning by going back to the probable Huna source religion and its psychological system. In the Hawaiian, as used by na kahuna, the word for “bless” is hoomaikai. The root hoo is “to cause.” The root mai is “sickness.” The rootkai is “to lift up.” The full word is “to make beautiful, good and morally excellent.” In late years it took on the meaning of “praise” or “worship” to fit the need of a convenient word for use in translating the Bible into Hawaiian. So, we see that under the outer and the later meanings, we have the code meaning of “to heal,” and in the root word kai we can select what fits the Huna lore from a dozen meanings and variations. One meaning is “the sea,” and we at once know that water and the mana it symbolized is indicated as part of the healing. Mana is to be “lifted up” or given to the Aumakua, (as the root kaishows). There is an obscure meaning of “break asunder,” which may point to removing obsessions or guilt fixations as a part of the healing process. This would cover the idea of “correcting” to make good and perfect and well.

 

AS “BLESS” IS SUCH A HANDY WORD, perhaps we can erase from our minds the implication of blood and a sacrifice, substituting the idea of na kahuna embodied in their word, Hoo mai kai, which is pronounced “who my ki” with a long i. (There is a glotal catch before the long i of kai, which is a momentary holding of the breath, but only those who speak the language will observe this fine point.)

 

IF YOU HAVE BEEN WONDERING WHY I have been using paragraphs introduced with caps and underscores, the answer is that a page of “solid” typewriting looks very uninviting and tends to make a reader skip. On the other hand, the broken and captioned underscores offer a relief and tend to coax along the eyes and interest of the reader. No use to labor through a long explanation of something related to Huna if no one has the patience to plow through it looking for the high points.

 

REPORT ON TELEPATHIC COLOR SENDING EXPERIMENT

 

HRA Joseph Gunter, who sponsored and conducted the experiment, writes: “Here are the results of our experiment in color telepathy. It did not turn out with too high a percentage of success, but I believe there were enough taking part to give us an idea of the possibilities. With the results before them, everyone can form his own opinion.

 

“I do wish to thank everyone who took part in the experiment. I received eleven replies from the HRAs taking part in the experiment. Four received nothing. One had one correct color. Two (husband and wife) had two correct. This gives us a total of five out of a possible fifty five. Just 9%. It looks as if our low selves need more training. Some of the HRAs asked about the room in which I worked during the sending, although they didn’t describe it correctly. It is an Amateur Radio shack. There is a desk, bookcases, work bench, transmitter, receivers, tape recorders, test equipment etc. The walls are mostly covered with cards, license, certificates, maps, tool boards, etc. So, if anyone thought he was ‘tuning in’ on his local radio station, he was on the beam from W4BBE.

 

“The colors used were:

Monday, August 15th: Green

Tuesday, August 16th: Orange, not bright, more coral

Wednesday, August 17th: Yellow

Thursday, August 18th: Red

Friday, August 19th: Black”

 

MY COMMENT: In the past, sending color in the TMHG periods, I found that color was much more difficult than simple black and white things such as squares or circles and triangles. Smells and tastes are harder than color to send and receive. I am sorry to say that my own reception was bad. I had the colors on the wrong days and got blue for black. But my Big Max did a grand job of making me see colors vividly when he obliged by guessing and presenting them. Many thanks from us all, HRA Gunter.

 

AT LAST WE “MOVE A MOUNTAIN”

 

For several centuries after the beginnings of Christianity, men took the scriptures available to them with full belief in the literal meanings. Gradually they learned that there must be a secret meaning behind much that had been written. After almost 2,000 years we are finding through Huna what that hidden meaning was,when parts of the early writings were written in the Huna code which demands that the passages be translated BACK into a Polynesian dialect of the kahuna language. When the translation is completed, the Polynesian words offer a variety of meanings, and many words name things which are Huna symbols for something in the ancient SECRET lore.

 

IN A RECENT LETTER, HRA J.A. wrote from Canada: “The kahunas knew the LAW. And that is what we must learn to make Huna operative. Huna undoubtedly gives us the answer in Matt. 18:19 ‘Again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, IT SHALL BE DONE FOR THEM of my Father “which is in heaven.’ Perfect agreement between the low and middle selves straightens the Path, of course and the Way is made straight and clear. This is truly pure Huna. This seems to be our biggest battle, ‘…where two of you shall agree.’

 

“IN THE NEW GOSPEL ACCORDING TO THOMAS,” continues our writer, (Log. 48.) “Jesus said, ‘If two make peace with each other in this one house, they shall say to the MOUNTAIN: Be moved, and it shall be moved.’ So here we have exactly the same thing. And this is the great secret we must be able to solve — the ability to do this whenever needed, so that we may be THREE-IN-ONE, and ONE-IN-THREE — the real TRINITY (of three selves), functioning properly. Then, as it says in Ecclesiastes 4:12, ‘A three-fold cord is not quickly broken.’

 

“And in Psalms 133:1 ‘Behold how good and how pleasant it is for brethren to dwell together in unity.'”

 

To “move a mountain” in the Hawaiian gives us the code words nee and mau`a, in which the secondary or code meaning of the first is “to cause a change of mind,” and of the second, “a high place,” symbol of the Aumakua. This tells the secret. When the Aunihipili and Auhane (on “earth” shows they are the lower pair) are in agreement, or have the same purpose, they can contact the Aumakua and cause it to “change its mind,” or change the course of events.

 

A double check is to be found in the roots mau and (a)na, also detailed instruction concerning the method of working with the Aumakua. In mau we find the meanings of  “water flowing in a stream,” also “to wet,” also “to do repeatedly.” There we have the water symbolizing mana, and the flow is to the Aumakua to “wet” it or furnish it with the power to break down the aka pattern of things about to happen and change them as requested by the agreeing Aunihipili and Auhane. The root na is a shortening of ana, which has the meaning of continuing action such as we indicate by “ing” added to a verb. Three selves working together, with the needed repeating of the sending of the prayer and of the empowering mana, can perform miracles of which that of moving a mountain is a symbol.

 

“TO AGREE” furnishes still another coded clue. In addition to the meaning of “to be in agreement or of like intention” in making the series of prayers, there is another meaning, that of “to vanish,” which symbolizes the removal of any obstacle which might prevent the Aunihipili from doing its part in the prayer actions. It also can be considered the symbol of the “vanishing” of the unwanted condition.

 

“WHAT DO YOU KNOW BY NOW OF SUBUD?”

 

This was asked by an HRA recently. As many of you may be interested, I will give an answer here. I have not tried out the “latihans” or sittings in which groups of men or women work together after going through the not-too-clear process of being “opened” by some already initiated member of the Subud order. While I have read with much interest the books and other literature on the theories and methodology of the cult, and have studied with particular interest the reports in the books and in letters from my more experienced friends covering what happens to one in (and as a result of) “latihans” or group activities, I am unable to learn just what happens when one is “opened” or just what it is that they call “The Power,” and which is thought to take over the individual during the latihan exercise periods.

 

Emptying the mind and standing, waiting for the “Power” to take one over is, I understand, the method. In the “opening” the good and HIGH something is said to be made available to the candidate. From what I have read and from the reports I have had from the few HRAs who have gone through the experience, I am inclined to believe that laying oneself open in this way and inviting something to enter and take over and cause bodily reactions, or mental changes (over a period of time), may not be safe for everyone, especially for the mediumistic or the neurotic or psychotic. Spirits can take over under the guise of being the “Power” and some of the wild dancing and capering reported in the latihans sounds all too much like some spirit having itself fun.

 

“According to Zen” writes one correspondent, “we have to free ourselves from passions and desires to have our minds become still before we are ready for satori. The persons I saw making strong movements or walking or twirling out, apparently did so because the lecturer (and ‘opener’) had made them expect to make such movements. I think that the main thing is that we should become aware of more subtle movements within, not external movements. Of course, according to Buddhism in general, we can gradually attain enlightenment or satori through our meditations as well as freeing ourselves from desires, passions, feelings and thoughts, but it is slow compared to the Zen process where one works under a Zen master.”

In “THEOSOPHICAL NEWS & NOTES” there was recently an article on Subud by L. J. Bendit which was copied and sent to me by an HRA. I quote from it: “Finally, there is the matter of technique. The ‘latihan’ of Subud appears to involve a method of inducing dissociation of consciousness  i.e., in plain language, a certain degree of hypnosis. This brings with it a sense of lightness and expansion which is said to be ‘surrender to God.’ It may well be this in some cases, but in others one hears of screaming fits and hysteria. One has to ask oneself whether this is indeed surrender to the Highest, while once more, remembering that there is an intuitive sense today of the need for release in modern man. But what is it that has to be released? In the early days of psychotherapy, ‘abreaction’ of emotion was thought to be an integral part of therapy; today its value is increasingly doubted. Together with this is the sense that we need to become ‘open.’ And should that opening not come from within, rather than as a result of external factors such as chants, ritual movements and the like?”

 

HRAs Mr. and Mrs. E. N. P., who wrote some time back that they had joined a Subud group, and would eventually let me know their findings, have made a final report. He wrote, “So far as I am concerned, SUBUD is a closed chapter. I am glad to have had the experience, if only to say that I know about it at FIRST HAND but it is not for me. As far as the local group goes, it disintegrated some months ago ……….

 

A NEW AND SIMPLE EXPLANATION for making the contact in map dowsing for water or oil or contacting the consciousness or force in the ikon or Tarpey healing pictures, has been suggested in a letter by HRA Hal Falvey, of Chicago. He writes, “Seems to us that the answer is, contact may be made just as easily one way as another –  not because of some elaborate off-the-object and onto-the-photo and off-the-photo onto the printing plates, etc., but by the simple desire to do so. Certainly, if a clairvoyant is able to go to a distant place and contact that place or a person there, the same faculty may contact an ikon, or whatever. More to the point, if one may contact the Aumakua, one should be able to contact lesser things. The map or photo or printed reproduction of an ikon photo, etc, simply serves to focus one’s attention, and a well trained Aunihipili takes it from there. One need not depend on things, as such, even potentized things, but can reach and touch them, or the Aumakua, at will, via the aka cord. Does this make sense?”

 

I reply: “Yes, it seems to me that if the Aunihipili can find an aka thread to guide it, or has the ability to go out into the world and find something simply by being told where to look, this might relieve us of the necessity of learning whether a potentized picture actually does radiate a force beam (as HRA Verne Cameron announced after testing the Tarpey healing picture with his “Aurameter”) or not. However, the mechanical mind seems never to be satisfied with anything less than a mechanical concept, as well I should know.”

 

HUNA IS THE ONLY SYSTEM TO OFFER AN EXPLANATION of how genuine apporting and materialization is brought about through spirit assistance. For this reason I consider the news from Spiritualistic circles our legitimate interest. All of which brings us to the largest storm in such circles in years.

 

SPIRITUALISTS’ “CAMP CHESTERFIELD” is the storm center

 

On July 10th, Tom O’Neil, editor of the PSYCHIC OBSERVER (Drawer 20, Southern Pines, N. C.), told in his journal how he and a friend attended seance activities at Camp Chesterfield to observe and study materializations with a camera using infrared film and with an instrument called the “Snupercsope,” which uses heat radiations to form a visual image on a contained screen, even in total darkness. The camera took pictures of anything dimly lighted with red lights. The pictures which were taken were published in the journal with a complete story of how the recognizable living assistants of the mediums had played the parts of materialized and vocal spirits. (If you want to see the pictures and read of the storm created in this lush “Camp,” send a few dollars for back copies. I have a copy of the September 10th issue before me, and in it the story continues to break with more pictures. You can read of all the tricks used by those who make a business of trying to fool the public.) It is a sad thing to see Spiritualism and Psychic Science given such a black eye at the hands of tricksters.

 

IN THE AUGUST ISSUE OF ASTARA, an answer, I suppose, was given to my report in an issue of the H. V. on my efforts to get from the Chaneys some spirit dictated statements in a Polynesian dialect to prove that the spirits who instruct in the lore of kahuna type healing are genuine and not just pretenders. In their advertising literature they say, “One of Astara’s principal activities is that of healing. Both Dr. Robert and Dr. Earlyne are healing disciples….

 

“They are both occultly trained in Kahuna healing arts. They work with scientific prayer, and are skilled in directing the flow of certain magnetic energies and the White Light to their Brother Astarians in need of healing, using mental visualizations, Mantrums, and an ancient knowledge of Etheric contacts and Astral Projections known and understood only among the Kahuna Healers.”

 

THE REPLY mentioned above was, I suppose, meant for me. I quote: “It is sometimes difficult for spiritual seekers to keep feet firmly implanted upon the Path. For instance, Astara has recently been criticized by a fairly prominent writer who, through his ignorance of Astara, made a number of statements which border upon the ridiculous. It calls to mind an old saying I first heard in the Michigan orchard country: “Go into any orchard and you will always find the most clubs under the tree with the best apples.” The Chaneys were in a box in answering my many questions covering the claims they make concerning their kahuna training. If they printed the things I asked in the H.V., they would divulge to their members the nature of the criticism, and this might have called for more of an explanation than was given apparently for the benefit of the few readers who get the H.V. I wonder just how they were “occultly trained,” and by whom, and where and when. I also wonder if they can give any Polynesian word to show that a kahuna had a concept of “White Light” which they say they project with “magnetic energies” to heal. If really trained by na kahuna, they certainly would not need to say that they used “Mantrums” or their knowledge of “Etheric contacts and Astral Projection,” these belonging not to Huna as concepts or terms, but rather to Theosophy. I am also reminded of a saying I heard mine from the lips of a woman who had been directed to go to a certain market in Mexico City to try to find and buy back a piece of jewelry which had been stolen from her.

 

The saying, in this market is, “If we do not have it today, tell us where it is and come back tomorrow.” Not suggesting, of course, that the Chaneys have not always gone to the source and found such things as “Masters” and Huna for themselves. One thing I will happily say for them, so far as I know, their spirit guide, “Zostar” (to whom one of the HRA “Astarians” reported teaching her small son to pray much to my discouragement) is their original discovery, and not one of the many “masters” made famous in earlier Theosophy or “occult” writings.

 

UNFROCKING ONESELF is so unusual on the part of a “Reverend” or “Doctor” in the ministerial field that such an act calls for notice. I have told how Tom O’Neil, owner and editor of Psychic Observer, has been exposing the trickery at Camp Chesterfield. Now I want to tell the delightful fact that in the issue of September 10th of his journal, he printed a picture of his certificate of ordination, carrying the signature of Mable Riffle as secretary of the Association issuing the certificate, she being one of those accused of having a part in the trickery being exposed from issue to issue. Over the picture he has the headline, “Minister Unfrocks Self! Tom O’Neil Goes Back to the Ranks.” Such delightful honesty is wonderful to see. It is to be hoped that some day all the people who use “Dr.” before their names will come clean and renounce such titles if they have come from the diploma mills as many of them have. In England, the people who have worked many honest years in Oxford or Cambridge for a doctorate, add “Oxon” or “Cantab” after the letters of their degree. Owning a doctor’s degree in former days meant something, and the honors paid the possessor of that badge of learning were earned. At present it is such a common thing for some self-appointed cult leader to have himself introduced as “Doctor” when the title is a phoney, that the experienced members of the audience at once ask themselves whether the speaker ever saw the inside of a university. Cheers for you, Mister Tom O’Neil!

 

THERE ARE STILL NA KAHUNA OF SORTS IN HAWAII I was told recently when three Hawaiian friends called on me. They all use the Bible as a background, but with a certain Huna knowledge put to use. Being outlawed, still, they keep their work secret, and will not try to heal Caucasians.

 

 

INTRODUCING OUR NEW RESEARCH PROJECT

 

I proposed, in a recent H. V. that we undertake the testing of a psychic-type healing method described years ago in his book, The Law of Psychic Phenomena, by Thompson Jay Hudson, Ph.D., LL. D. The book bears a copyright date of 1893, and was written soon after the peak of the interest in “Spiritualism” had passed. Orthodox churches and the scientists of the day (at least most of them) had fought hard to disprove the idea that man survived as a spirit and that he could come back to communicate with the living. English and American “Societies for Psychical Research” had already done so much investigating that the things seemingly done by the spirits, in and out of seances, could no longer be denied. Hudson was one of the men who greatly disliked the idea of phenomena being caused by spirits, joining those who believed that telepathy and suggestion could explain everything valid in psychic phenomena, and that trickery was responsible for all that could not be explained. He came to be the popular leader of the anti-spirit side. His books sold by the thousands and he was quoted in churches and universities as an authority.

 

EVENTUALLY THE DENIAL OF WHAT COULD NOT BE EXPLAINED went out of style as the study of psychic phenomena progressed and “cross correspondence” came to be recognized, in which a spirit arranged to give parts of a message to three or more mediums in different parts of the land. There were many other things which could much better be explained by the spirit theory, although even today, there are many, among them some of our HRAs (as mentioned in a recent H.V.) who will have none of the “spirits.” Fortunately, we do not have to belabor the question. The experiments in healing which were carried on by Dr. Hudson, and which he described in the book under discussion, have nothing to do with spirits. I believe the book has long been out of print, but it can often be found in used book stores. While not up to date in its materials and theories, the book was the work of an able man who did not content himself with theorizing. He experimented with care as well as enthusiasm to prove some of the points he wished to drive home. I will quote from Chapter XIV of the book. It was written to follow 190 pages in which he had argued very effectively to prove the points he pauses to summarize.

 

“It is thought that the following propositions have now been, at least provisionally, established:

 

There is, inherent in man, a power which enables him to communicate his thoughts to others, independently of objective means of communication.

A state of perfect passivity on the part of the percipient is the most favorable condition for the reception of telepathic impressions or communications.

 

There is nothing to differentiate natural sleep from induced sleep.

 

The condition of natural sleep, being the most perfect passive condition attainable, is the best condition for the reception of telepathic impressions by the subjective mind.

 

The most perfect condition for the conveyance of telepathic impressions is that of natural sleep.

 

The subjective mind of the agent can be compelled to communicate telepathic impressions to a sleeping percipient by strongly willing it to do so just previous to going to sleep.

 

…….. The conclusion is irresistible:  that the best possible condition for the conveyance of therapeutic suggestions from the healer to the patient is attained when both are in a state of natural sleep and that such suggestions can be so communicated by an effort of will on the part of the healer just before going to sleep.

 

“Over one hundred experiments have been made by the writer,” Hudson continues, “and by one or two others to whom he has confided his theory, without a single failure. Some very striking cures have been effected, cures that would take rank with the most marvelous instances of healing recorded in the annals of modern psycho-therapeutics .

 

“I have taken care, in many instances, to acquaint third persons with the intended experiments, and to request them to watch the results, so that I have the means at hand to verify my statements if necessary.

 

“The first case was that of a relative who had, for many years, been afflicted with nervous trouble accompanied by rheumatism of the most terrible character. He was subject to the most excruciating spasms during his nervous attacks of rheumatic trouble, and was frequently brought to the verge of the grave. He had been under the care of many of the ablest physicians of this country and Europe, finding only occasional temporary relief. An idea of the suffering which he endured may be imagined from the fact that one of his hips had been drawn out of joint, by  which the leg had been shortened about two inches. This, however, had been partially restored by physical appliances before the psychic treatment began. In short, he was a hopeless invalid, with nothing to look forward to for the relief of his sufferings but death.

 

“The treatment began on the 15th of May, 1890. Two persons were informed of the proposed experiment, and were requested to note the time when the treatment began. They were pledged to profound secrecy, and to this day the patient is not aware that he was made the subject of an experiment in psycho-therapeutics. After the lapse of a few months, one of the persons entrusted with the secret met the invalid and learned, to her surprise and delight, that he was comparatively well. When asked when he began to improve, his reply was, ‘About the middle of May.’ Since then he has been able at all times to attend to the duties of his profession, that of journalist and magazine writer, and has had no recurrence of his old trouble.

 

“Of course, this may have been a coincidence; and had it stood as a solitary instance, that would have been the most rational way of accounting for it. But a hundred such coincidences do not happen in succession without a single break; and more than a hundred experiments have been made by this process by myself and two other persons, and not a single failure has thus far been experienced, where the proper conditions have been observed. In two cases the patients have not been perceptibly benefited, but in both of those they were notified of the intended experiments, and were profoundly skeptical. But these failures cannot be charged to the account of this method of treatment, for the simple reason that the fundamental principle of the system was deliberately violated. That is to say, the best conditions were not observed, in that the patient was informed beforehand of what was intended. In such cases the healer is handicapped by probable adverse auto-suggestion, as has been fully explained in former chapters.

 

“The principle cannot be too strongly enforced that neither the patient nor any of his immediate family should ever be informed beforehand of the intended experiment. Failure does not necessarily follow the imparting of such information, but when the patient or his immediate friends are aware of the effort being made in his behalf, there is always the danger of adverse suggestion being made orally or telepathically by his skeptical friends. The conditions are then no better and no worse than the conditions ordinarily encountered by those who employ other methods of mental healing. I have successfully treated patients after informing them of my intentions, but it was because I first succeeded in impressing them favorably, and their mental environment was not antagonistic.

 

“One fact of peculiar significance connected with the case of rheumatism above mentioned must not be omitted, and this is that the patient was a thousand miles distant when the cure was performed. Others have been successfully treated at distances varying from one to three hundred miles. The truth is, as has been before remarked, space does not seem to exist for the subjective mind. The only thing that operates to prevent successful telepathy between persons at great distances from each other is our habit of thinking.” (He goes on at some length to say that we must have full confidence that the contact can be made despite distance. He also explains that treatment times must be such that both healer and patient will be asleep – not as would be the case with one in England and the other in Australia.)

 

“… a lady, whom I had instructed in the process, asked me if I thought there was any use in her trying to cure a bad case of strabismus (crossed eyes), her little niece, about ten years of age, having been thus afflicted from her birth. I unhesitatingly assured her that there was no doubt of her ability to cure the condition. Full of confidence, she commenced the treatment, and kept it up for about three months, at the end of which time the cure was complete. A volume could be filled with the details of the experiments which have been made. The diseases thus far successfully treated by this process have been rheumatism, neuralgia, dyspepsia, bowel complaint, sick headache, torpidity of the liver, chronic bronchitis, partial paralysis, pen paralysis, and strabismus …………

 

“All that is required on the part of the operator is that he shall be possessed of an earnest desire to cure the patient, that he shall concentrate his mind, just before going to sleep, upon the work in hand, and direct his subjective mind to occupy itself during the night in conveying therapeutic suggestions to the patient. To that end the operator must accustom himself to the assumption that the subjective mind IS A DISTINCT ENTITY, that it must be treated as such, and guided and directed in the work to be done. The work is possibly more effective if the operator knows the character of the disease with which the patient is afflicted, as he would then be able to give his directions (telepathically or directly if the Aunihipili goes to the patient by astral travel in its aka body, M.F.L.) more specifically. But much may be left to instinct, of which the subjective mind is the source. It seems reasonable to suppose, however, that if the instinct is educated by objective training it will be all the better.

 

“………. every earnest effort to convey therapeutic impressions to a patient during sleep is inevitably followed by a dreamless sleep on the part of the healer. It would seem that the subjective mind, following the command or suggestions of the healer, occupies itself with the work it is directed to do, to the exclusion of all else, and hence the physical environment of the sleeper fails to produce peripheral impressions strong enough to cause dreams which ordinarily result from such impressions. Moreover, therapeutic suggestions imparted during sleep inevitably react favorably upon the healer, and thus his own health is promoted by the act which conduces to the health of the patient. And thus it is that the therapeutic suggestion may be likened to the ‘quality of mercy’ which is not strained; it droppeth as gentle rain from the heavens upon the place beneath; it is twice blessed; it blesseth him that gives, and him that takes.”

 

(Going on to page 203:) “……….. it must not be forgotten that the method of healing during sleep is applicable to self healing, just as it is to the healing of others. Indeed, perfect rest and recuperative slumber can be obtained under almost any circumstances at the word of command.” (He has been speaking of auto-suggestion.)

 

“Any other method of mental healing” (At this time Christian Science, New Thought, and, of course, Mesmerism and hypnosis were popular.) “where the subjective powers of the healer are called into action, entails a certain loss of vital power on his part, for the simple reason that subjective activity during waking moments is abnormal. It is true that when the work is not carried to excess, the physical exhaustion may not be perceptible, but any Christian Scientist will testify that any great amount of effort in the line of his work produces great physical exhaustion. And it is noticeable that this exhaustion ensues in exact proportion to the success of the treatment. This success being in proportion to the subjective power exerted, it is reasonable to infer that subjective activity during waking hours and physical exhaustion bear to each other the relation of cause and effect. There are other points of interest discussed by Dr. Hudson in this book, but in the above material we have all that is needed to enable us to try out his method. His theories match the Huna theories remarkably well, and we may say that in many things he almost rediscovered the knowledge of na kahuna.

 

IF YOU WILL JOIN ME IN RUNNING TESTS OF THIS HUDSON METHOD, will you drop me a line to say so? You will need to find someone whom you can treat secretly in order to avoid adverse suggestion, and then establish an aka thread of contact between the person and yourself. A signature in ink will serve, as in making contact for the readings of Psychometric Analysis or in the TMHG sittings. A photograph will do, or a handshake will fasten the aka thread to the other. The person selected for the experimental treatment must be someone whom you can observe as things progress, in order to see what results you are getting. A member of one’s family is ideal for the test. While the list of “diseases” given by Hudson in his book is short, considering the fact that he claims  to have experimented, with some added help by friends, on over a hundred cases without a single failure, I believe we may safely work on any condition, regardless of its nature. If the condition is so bad that it calls for a miracle, then ask the Aumakua to join you in the treatment. We may be happily surprised by the results obtained. I know from personal experience that Hudson was right about the exhausting loss of vital power when much treating is done during my waking hours. Sometimes, when working in a TMHG sitting when emergencies were to the fore, I have had to lie down for a short time to rest after the work. I have seen hypnotists completely exhausted after an evening stage performance.

 

In passing, may I speak of a peculiar thing. For some strange reason or other I had never run across the book by Dr. Hudson now under discussion. Not until a few weeks ago when a copy was given to me by chance. While I do not agree with the writer on many points, his findings and theories might have helped me greatly at the time when I was trying to understand the ancient lore of na kahuna. The books he mentions would also have been helpful, as he drew many of his conclusions from the reports of experiments in the use of suggestion from them, to say nothing of the reports on investigations in the field of psychic science. I am surprised to see that even at the early date at which Hudson wrote, the subjective part of mind was recognized, and that his studies had also caused him to look upon it as a separate entity. I wonder what this man, with his brilliant and inquiring mind, might have made of Huna, had he come to know its ten elements as we do now.

 

I HAVE A SPECIAL REQUEST TO MAKE of those of you who join with me in the TIMHG sittings. Will you reach out and contact me instead of waiting for me to contact you? Make and hold the contact for several minutes. Too many of you for me to reach now in the allotted time.

MFL


HUNA VISTAS BULLETIN 15

Testing of the Thomson Jay Hudson Healing Method

November, 1960

 

 

Testing of the Thomson Jay Hudson healing method. Discussion of “good” and “evil.” How to send Therapeutic Suggestion. The Paths of Huna and Zen — A Brief Comparison by W. J. Gabb, HRA. Book:Zen in the Art of Archery by Eugen Herrigel.

 

THE TESTING OF THE THOMSON JAY HUDSON healing method, as proposed in the last issue of Huna Vistas, was a project that brought cheers and approval from all sides, not a single objection being voiced although several of the HRAs wrote to say that they would appreciate any additional information that could be given concerning the manner of putting the Hudson Method to the test.

 

VISIBLE RESULTS WERE REPORTED by two HRAs after only a few treatments following the simple instructions given by Dr. Hudson in the portion of his book reproduced in H.V. 14. One very able HRA wrote: “I read the H.V. issue before (as seems to be her custom) reading it aloud to my husband and when I did, I omitted the part about the Hudson method because I wanted to try it on him, treating for a clear, poised, creative mind, proper bowel activity, and ability to walk firmly and naturally, with hip joints normal again. The first night brought somewhat astonishing improvement In the second phase, this, for the most part, has at least held fairly well. Then a few days ago he woke and startled me by saying he felt that he had ‘had some kind of visitation in the night’ and that it had in some way cleared his mind of cloudiness and the intense confusion he has had of late. So I’m eager to push on until some day, far or near, he walks normally again.”

 

Going back to her earlier healing efforts, the writer continues: “I am sure there are healing spirits that may be invoked and that one of great power works through the child ikon (a picture of which was sent out with a recent H.V.) . I treated for an eighty-five year old lady who finally collapsed after walking with two canes for years. The doctor said that it was very doubtful that she could walk again but that he would inject something into her knees that might help. Maybe it did. Her family thinks so. Maybe they are right but I am glad I treated just as I did for her and got the knowing that she would walk again and better than before. In a few days she came home from the hospital and just this evening I had the joy of hearing said, ‘Well, she seems to be all right. I thought she walked better than she did before it happened.”‘

 

THIS REPORT BROUGHT UP ANOTHER ANGLE: “I was thrilled by your discussion of the psychic healing as taught by Dr. Hudson, for I have always had a strong desire to heal and have made such efforts for my friends and family, usually unbeknownst to them ………. However, one time before falling asleep, I was concentrating on a friend who has had a most unhappy life and I was affirming health and happiness for her, when I felt a very angry, evil looking and powerful creature appear and say to me, ‘Go away and mind your own business.’ I felt myself bang back into bed and I was very frightened. I concluded from this experience that perhaps the karma of a person is being interfered with when we take it upon ourselves to heal without permission. Please give me your opinion, as I wish very much to be able to help my friends and my family and I feel handicapped by my experience ………

 

MY COMMENT: Only in Huna do we find a reasonable explanation of the experience reported above. Na kahuna were well aware of the fact that the living can often be influenced for good or bad by the spirits of the dead. If you are interested in this angle, you will find it discussed and two cases of spirit trouble of this kind given in detail on pages 277 to 287 of my book Secret Science Behind Miracles. One who carries hates across at death may come back to stay close to those who have hurt one during life, and cause illness and trouble. The hate may not be reasonable –  just jealousy or malice behind the attempts to injure a living victim. Lacking na kahuna, we are unable at present to learn whether or not there is trouble caused by spirits and to take steps to pacify the spirit or drive it away when it has no just cause for hate and its acts ofrevenge. It is important to remember that the spirits can act on the living with suggestion, just as can the living hypnotic operator. Perhaps a P.A. reading is the best thing that we have to determine whether or not a living person is being so influenced. A “V” will pattern shows that one is not too difficult to influence with suggestion, and variations in the axis of the Aunihipili or “personality” pattern circle indicate degrees of spirit obsession. In this case the use of suggestion by a spirit should show as a mild obsession, and might also show if the will pattern gives variations of the pendulum swing from right to left and back again. I have found in readings of the badly obsessed as many as six directions of swing in reading the will pattern.

 

ON THE OTHER HAND, there may be a complex or fixation on the part of the one you may wish to treat. I once tried to treat by prayer actions a woman who was so far frozen by arthritis that she could move only one hand and her jaws. I studied her case and talked to her about her life, concluding that she was suffering from a fixed subconscious desire to punish the two people who had to care for her by remaining helpless. She did not suffer greatly. My mild attempt to get across to her the possibility of the cause of her condition met with an outburst that convinced me that a fixation had been triggered. There are those who do not wish, consciously or subconsciously, to be healed. Some people appear never to grow up. As infants they learned to cry to get what they wanted and to punish a parent for crossing them. The same mechanism, with elaborate variations, is used as years pass but as mental maturity fails to come. These actions may have all the appearance of coming from fixations established in childhood. As old age comes on and the Auhane begins to weaken, the Aunihipili assumes more and more of the control, and we see even more clearly the “childish” traits which were never outgrown. The ailing one may not wish to be healed. In fact, he may cling irrationally to his complaints as a means of getting his own way or of punishing those around him for real or imaginary affronts. Na kahuna agreed that age made healing harder and harder until, at the end, healing efforts were useless.

 

IN OUR TESTING OF THE HUDSON METHOD we will do well to take obsessions, fixations and the recovery  limitations of old age into consideration. While we cannot tell in advance just what things we may meet in our healing efforts, we should not be discouraged if certain cases show no response. We try, and we learn.

 

MORE ON POSSIBLE EVIL NA AUMAKUA

 

HRA Eric Biddle, of England has recently been editing PENDULUM magazine and running an excellent series of controversial  articles on “The Three Selves of Huna.” In a recent letter he wrote, “I think you are very wise in sounding the alarm regarding the possibility of evil High Selves — so that we could, in theory at least, have either Guardian Angels or Devils. There is some terrible truth behind the story of the Fall, and Original Sin and Evil is by no means only the absence of good or ignorance. Many an atrocious crime is inspired by devils on the other side.” He gives also a list of the Hudson books, found to be in the library of The London College of Psychic Science. They are: Divine Pedigree of Man (1900),Evolution of the Soul and Other Essays (1904), Law of Mental Medicine (1903), Law of Psychic Phenomena (1893), and Demonstration of the Future Life (1896). I have written to a large used book store to ask what ones of these books may be available, and at what prices.

 

THE PROBLEM OF DEVILS has been in my thoughts from time to time since the last issue of H.V. One of the HRAs sent me a very interesting book by C. G. Jung, titled JOB, in which this famous psychologist considers in a many angled manner the problem of the evil in Yahweh, as pictured by the early Hebrews, and also the evil in man. All is hinged on parts of the “Book of Job” in the Bible. This discussion by Jung serves mainly to show the confusion of thought on the problem of good and evil, dating from early times down to the present. In the Bible, the Concordances give us surprisingly few references to “Satan” and the “Devil,” but “evil spirits” are listed in more frequent references, especially in the New Testament,

 

WE HAVE FOUND HUNA hidden in coded passages in both parts of the Bible and recognize a similarity in the legends of the Polynesians and in Old Testament stories. As the possibility of na Aumakua being evil, with all their superior powers, is so startling and frightening, we may do well to see what we can find bearing on the matter in Polynesian materials. I, therefore, quote from an old book by Thomas Thrum (whom I knew well some years ago). The title is, Hawaiian Folk Tales. I quote from pages 29 and 30. (Published by McClurg & Co., 1917.)

 

“Highest antiquity is claimed for Hawaiian traditions in regard to events subsequent to the creation of man. In one of the sacrificial hymns of the Marquesans, when human victims were offered, frequent allusions were made to ‘the red apples eaten in Naoau,’ and the tabooed apples of Atea, as the cause of death, wars, pestilence, famine, and other calamities, only to be averted or atoned for by the sacrifice of human victims.” (This idea seems to have come down into Bible times. Abraham was about to sacrifice his son, and Jesus was sacrificed, supposedly, by the command of God to atone for the sins of mankind. M.F.L.) “The close connection between the Hawaiian and Marquesan legends indicates a common origin that can be no other than that from which the Chaldean and Hebrew legends of the sacred trees (of the Garden of Eden), disobedience, and fall also sprang. In comparison of the Hawaiian myth of Kanaloa as a fallen angel antagonistic to the great gods, as the spirit of evil and death in the world, the Hebrew legends are more vague and indefinite as to the existence of an evil principle. The serpent of Genesis, the Satan of Job, the Hillel of Isaiah, the dragon of the Apocalypse — all point, however, to the same underlying idea that the first cause of sin, death, evil, and calamities, was to be found in disobedience and revolt from God. They appear as disconnected scenes of a once grand drama that in olden times riveted the attention of mankind, and of which, strange to say, the clearest synopsis and the most coherent recollection are, so far, to be found in Polynesian traditions. It is probably vain to inquire with whom the legend of an evil spirit and his operations in Heaven and on Earth had its origin. It probably descended to the Chaldeans, Polynesians, and Hebrews alike, from a source or people anterior to themselves, of whom history now is silent.”

 

TWO FORMS OF EVIL are recognized in most ancient religions. (I say this knowing painfully well that this is a great over simplification of a most complex problem, around which stands a high wall of books containing endless speculations.) The FIRST form of evil is based on the idea of necessary contrasts such as Light and Darkness, good and bad. The Latin adage reads, Demon est Deus inversus. In ancient Egypt the lesser god, Ra, who was Light and the sun, went around the flat earth, becoming darkened during his lower passage. Good and evil were personified in many religions. The good angel, Lucifer, remained good in the realm of Light, but became the god of evil in the passage through the dark realm under the flat earth: became SATAN while in darkness. (See Alvin Boyd Kuhn’s book, The Lost Light, for a fine study of the various Egyptian originals of later beliefs.) Philosophers say that evil is only the lack of good, and that neither good nor evil in any way can be “absolute” — can exist one without the other.

 

The SECOND form of evil seems (after some days of anxious reading and reflection), at least to me, to be the one that is so frightening and so contrary to Huna as we have reconstructed it. This lesser and far more personal evil is the one we find mentioned in the New Testament in regulation Huna modes of thought. It is the evil caused by the spirits ofthe dead who return to prompt us to do evil deeds.

 

WE AGREE with na kahuna that the evidence shows man to be allowed to enjoy “free will,” or to do as he pleases so that he can learn by experience and come to guide his own life instead of having to be directed by instinct  (or the grade of na Aumakua acting as “Nature Spirits” who overlook the lesser levels of life on earth) as are the animals. The Aunihipili is still an animal living in an animal body and limited by the laws of life ruling the physical levels. However, it has the Auhane to live with it and guide it. Through a number of incarnations, and during the needed period of education, experiencing and evolutionary growth, the Aunihipili learns what NOT to do under the new freedom of action, “free will.”  Its mistakes are the cause or substance of evil. Anything that causes hurt is evil. Na Aunihipili, often overpower na Auhane and exert their wills as might predatory beasts.

 

They cause hurt to others. And when such beginners in the evolutionary school of life DIE, they may come beck as invisible spirits and fasten themselves to those of the living who are of a similar low level of growth and who will tolerate the evil impulses passed on to them by the spirits living with them and feeding on their vital forces, often exerting hypnotic or mesmeric compulsive force to cause evil acts. These evil spirits are the “personal devils.” Some may be on “the other side” a long time, and may accumulate craft and power, so that, when able to find the right individual in the flesh to influence, they may exert very evil influence from high places in government. BUT THEY ARE NOT OF THE AUMAKUA LEVEL. We know this because they perform no miracles of instant change in matter, as do na Aumakua in miraculous healing. If they had such power and the wisdom to use it, they would be seen venting their ire of evil on all sides by changing the physical or material bodies of the living whom they come to hate to cause instant falling apart. True, we have some instances on record in which a strange internal combustion burns up the body of an individual without burning the surroundings, but more evidence is needed.

 

IN SPIRITUALISTIC SEANCES, of course, we have the living transported from one place to another, materialized and dematerialized, and lifted into the air. But not once have I come across a record of damage being done in these spirit activities. Only the irrational poltergeist level of Aunihipili spirits have seriously bothered the living, hanging a few on hooks by the collar, throwing water over them, pulling off bed covers, and even setting fires close to their victims, sometimes burning garments or room furnishings. There are a very few records of a Fortean character covering the abduction of the living by some invisible something. In one famous case an individual was taken sailing away through the air, his voice growing fainter and fainter as he cried for help and shouted, “They have got me!”

 

ALL-IN-ALL there is scant reason to believe that there are devils or evil spirits of the Aumakua level who can and do use the powers, such as mentioned above in seance reports, for the purpose of injuring the living. We conclude from our studies of the ancient Huna lore that such things as materialization and dematerialization can only be used by spirits of the Aumakua level. It seems most probable that where the spirits of the dead (like ourselves, active Aunihipili and Auhane combinations), appear to produce the seance phenomena which seems to violate “natural law,” such spirits must have the help of their na Aumakua. The fact that no harm is done to the living gives us our best proof that devils or evil spirits cannot use the miraculous powers of the Aumakua level of being.

 

EVIL ON A WORLD OR NATIONAL SCALE, while bad enough, does not involve the use of miraculous powers. The evil men do is on the level of the Aunihipili — the physical — or the level of the Auhane —  the realm of thought. Men use evil means to gain power. They murder other men who stand in their way, and they inflict physical hurts on people, or force false doctrines, beliefs and thoughts upon them. Above the level of body and mind, there seems to stand a barrier placed there by a GOOD force to prevent evil being done on higher level scales. While some evil dictator may at some future time use the H Bomb to destroy the world, even in the face of such a vast evil we would still have to count the deed done on the level of the physical.

 

CASTING OUT DEVILS, is an item of the “Secret” hidden in the Huna code in the New Testament. We read in Luke XI:20: “But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.” The key code word here is “finger,” which is manamanalima. The first part of the word is the doubled mana, that is, the will of the Auhane. It is to be used as the power behind the hypnotic and mesmeric command to the “devils” to leave their host. The lima part of the full word has the meaning of “power” and “the hand of God” is a phrase indicating the greatest vital force, mana loa. As mana manameans also “to divide or to branch out,” we have in a “finger of God” the lesser power which the Auhane can use, the hypnotic. As the hypnotic power of the Auhane level could not command entities of a higher level, we must conclude that na kahuna who used the code looked upon obsessing “devils” as the spirits of the dead, NOT as “gods” or beings of the Aumakua level or even still higher levels, in the realm of the “Akua Aumakua.”

 

IN THE LORD’S PRAYER is the vastly puzzling line that has laid theologians by the heels for centuries when they try to explain that God is entirely good. The line is, “Lead us not into temptation, but deliver us from evil.” A good God, it is argued, would under no circumstances lead one into temptation, even for the purpose of making necessary the delivery from evil. To “lead” is, in the Hawaiian of the code, also “to dismiss” and “to loosen,” giving the meaning of letting the contact with the “Father in heaven,” or Aumakua (not Yahweh), be cut off. The code symbol of using the aka cord of contact with the Aumakua is to tighten (the cord). To loosen is the symbol of lack of contact. THE EVIL IS, IN THE CODE, wa le wa le, which means “temptation,” also “to ensnare,” and the snare is the code symbol for fixations and obsession by spirits. The snare was used in Polynesia to catch birds, and the word for “bird” was code for the human spirit. A “snare” was made of cords and the cord is the symbol in Huna of the aka cord or thread which connects the Aumakua with the Aunihipili and Auhane, or provides the telepathic aka connection between people. The word walewale has, from its roots, a further confirmation in its code meaning. This is “to keep trying to leap upward.” In other words, “deliver us from being ensnared by our guilt fixations or by obsessing and evil spirits, and keep us from having to try continually, in vain, to make contact with YOU.” (Wa is “t0 continue” and le is the root in lele, “to leap or rise upward.”) The line is, “mai hookuu hoi ia makou i ka hoowalewale mai . . . .”

 

THE SACRIFICE OF THE MAN GOD, JESUS was, in the original Huna lore, the symbol of what happens to the man caught in the snares and ways of evil which are fixations. “Ye are gods,” we read in a coded passage, and we are because the lesser god, the Aumakua, is a part of our human trinity of selves. We live through a series of incarnations in which we enjoy “free will” and learn by hard experience to be good and hurtless and loving, The failure in each incarnation ends by dying. BUT THE DEATH IS NOT TO APPEASE ULTIMATE GOD. We are living under the great natural law of Life, not being sacrificed for the pleasure of a hateful Yahweh, and certainly not to make amends for the sins of the world or of anyone. We  grow by dying and being given time to digest our earthly experiences and learn from them our lessons as best we can. To “take up” one’s cross is to endeavor to be so good that the evil suggested by “eating companion” spirits finds no responsive chord in us. We also must do what we can to overcome fixations and work in full contact with the Aumakua.

 

JOB, XIII: 15: “Though he slay me, yet will I trust HIM,” takes on new meaning in the light of the Huna meanings which we have been considering. Each individual crucifies himself over and over again until he learns that hurtlessness, good and love are the Law on the level toward which he must evolve. We are so dependent at this stage of our journey along “the Path.” We must have a mental picture of something good and “utterly trustworthy” and enduring and true at which to aim as “at a star.” It is unthinkable at this point of my progress to have in the Aumakua an entity which could be anything but good and wise and kind, as well as powerful. I offer you my CREED if you will share it with me. “I believe in the Aumakua Father-Mother as the embodiment of love, good and compassion, of wisdom and power. I believe in the three selves of man, and in the goodness of the Law under which we evolve.”

 

IN “OCCULTISM” one finds frequent mention as one reads the literature, of the old souls and the young. From our use of Psychometric Analysis readings we see so many who are evil all the way through. Perhaps these are the “young souls” just up from the animal level. There must be a reason for them being so evil, NOW.

 

TO GET BACK TO THE HUDSON HEALING METHOD, three HRAs who have the book by Dr Hudson, from which I quoted a summary of his conclusions, have written to call my attention to the fact that in copying, I left out item No 4, which reads:

 

“4. The subjective mind is amenable to control by suggestion during natural sleep, just the same as it is during induced sleep.”

 

This point was not vital to our understanding of the method to be used, but does help stress the belief that the element of self-suggestion is used when we follow his instructions to “will” strongly that we will go during sleep to find the selected patient and give him the suggestions of health.

 

ONE DOES NOT HAVE TO BE TRAINED TO USE SUGGESTION, however, before putting the Hudson healing method into test use as we are doing. A certain amount of suggestion is used by all of us during every waking hour as we direct our na Aunihipili and keep them working with us. This same amount of suggestive power is all that is needed to impress the Aunihipili of a patient who is asleep and whose conscious mind (Auhane) self has unhooked its connection and relaxed. The fact that the Auhane has relaxed its hold on its Aunihipili is a benefit because it does not stand as “censor” to ward off outside suggestions.

 

TELEPATHY is the KEY mechanism. All telepathic messages are (we learn from Huna) passed from one Aunihipili directly to the other when aka thread contact has been established. The Aunihipili can use the low mana as mesmeric force to make the offered thought-forms of the suggestion demand attention and a reaction, once they are implanted in the patient’s Aunihipili.

 

AS YET WE DO NOT KNOW whether or not the suggestion of the healed condition, made by the Auhane before we go to sleep, and given into the keeping of the Aunihipili, is or can be carried and delivered by the Aunihipili as instructed. But, as we are working with the making and sending of mana empowered thought-forms, and as we know that a hypnotized person will accept such thought-form clusters (or ideas) and continue to react to them subconsciously for several days (post hypnotic reaction to suggestion), we can guess that the Aunihipili can take our suggestions and give them to the patient. This complicated mechanism need not worry us, fortunately. Dr. Hudson tells us that our na Aunihipili will take care of all the intricate steps from making telepathic contact to the delivery of the suggestion.

 

“HOW DO YOU SEND THERAPEUTIC SUGGESTION?”

 

… asks HRA Ross Haynes, in a letter coming from Edmunton, Canada. He also asks that we discuss the question of WHAT the suggestion may be, and HOW to picture it. I wish I knew the answers. We have just covered the matter of what the suggestion is in terms of mana and thought-forms, these being manipulated by the Aunihipili and Auhane (and we must not forget to ask the Aumakua to take a hand in the healing work). The HOW part of the question is something that has interested a number of the HRAs who have written to say they will help run the tests. Frankly, I do not yet know just how one can best go about using the method. However, I will outline the steps I am taking in treating the three friends on my own list. (Only one has knowledge of the fact that I am treating via this method, and this one wrote to ask that he be used as a test patient for a malady of long standing. I am not sure whether or not there are too many to work with at once. Results will tell, perhaps. I would guess that one at a time might be better as a rule.)

 

MY FIRST STEP is to breathe deeply for about a minute, standing, while I tell the Aunihipili to accumulate a surcharge of mana. I then lie down and get comfortable in bed.

 

MY SECOND STEP is to tell my Aunihipili what we are going to do and what I wish it to do as its part in the effort. I take my selected patients one by one and tell my Aunihipili, silently, something like this. “When we are asleep, you will chose the right time and will go to contact our friend. You will say who you are and that you come in love to offer help in bringing about full and complete health. You will ask that you be received in the same spirit in which you come, and that your healing ministrations be accepted. You will ask that you be listened to while you speak words of healing and give them with the needed vital power to bring about the desired healing. You will then deliver with all the power you can, the following suggestions as I give them while picturing strongly the desired condition. You (say the name) are now recovering your sight rapidly. You are seeing more and more clearly. There is no pain in your eyes. You can see clearly and read without effort for as long at a time as you wish. You will rapidly become strong and well and filled with energy and the joy of living. You will bring all your innate healing powers into play and begin at once to rebuild and restore so that you will be, in all health aspects, as you were when at your best. Having pictured and made the suggestion just as if facing your friend, tell your Aunihipili to deliver the message and the suggestion, then return and rest a bit before going to work on the second friend. After a pause, and with more accumulation of mana, but this time doing this while in bed, take up the second friend’s healing in the same way. In turn, take up the third. After that, thanks should be given to the Aunihipili for its willing cooperation and to the Aumakua for its help. I have asked twice for a report from the Aunihipili to be given me upon awakening or in dreams that will be remembered. After the first night of treatment, I remembered two vivid dreams, both of people resembling the first two on the treatment list. One such person showed me large scars nicely healed. The other pointed to slippers with high heels which she was wearing as I helped her down very steep and narrow stairs. She said, “I could do better if I did not insist on wearing these pumps.” I said, “Plan to get rid of them and wear something better for walking.” Dimly seen was someone who seemed very capable and wise, standing on the other side of the woman and helping her also as she came down the difficult steps. When I awakened in the morning and remembered the two dreams, I at once asked my Aunihipili to tell me what they meant. I got the flash that the woman of the first dream would recover nicely and that the other woman had as yet some obstacle to her complete recovery, but would now begin to overcome it rapidly, since she had help. Not having a direct way of checking on results, I am continuing nightly treatment, using the same method but perhaps varying the suggestions made to go with my picturing of the friends fully healed, happy and active. I give thanks to the na Aumakua for helping, taking it for granted that they will be only too happy to have the door opened to their ministrations by the request for help.

 

WE MUST POOL OUR INFORMATION while making these tests, so that we can all have the advantage of the findings of others. Please write when you have something to report, and also describe the method you may have found best in practical use. Also mention failures and any difficulties which you may encounter. One way of working may not be best for all. Some may need a very simple approach, others may wish to elaborate on details and try several ways of going about the work. All will be grist for our mill as we go forward with the testing.

 

THE PATHS OF HUNA AND ZEN — A Brief Comparison by W. J. GABB, HRA

 

“That yet being rooted and grounded in love, may be able to comprehend with all saints what is the breadth and length and depth and height.” (Paul Ephesians 111: 17 18)

 

The word Zen is used to denote a path and a goal. The goal of Zen is identical with the goal of Huna, which is fully conscious union of the three selves as, they “stand in line” in what the Hawaiian kahunas termed la lani. This is known in Zen as Satori, and in Huna mystic circles as “Illumination.”

 

The path of Zen differs from the path of Huna (with which readers are presumably familiar) since it concentrates on the endeavor to learn to think non-conceptually, so as to solve with instantaneous intuition such a problem as, “What was your original face before you were born?” This is in accordance with the utterance of a biblical Kahuna who once said, speaking as the High Self of Huna, “My thoughts are not your thoughts, neither are my ways your ways. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.”

 

Ways to the One are as many as the minds of men, and the way of Zen is to seek to emulate the thought transcendental, relying on the. word of another biblical Kahuna who said, “As a man thinketh in his heart so is he.” Zen thought corresponds to what Goethe had in mind when he wrote, “Only he truly thinks who thinks those thoughts that may not be intellectually conceived,” and it is in this respect that the path of Zen differs from the path of Huna. Huna postulates, among other things, three separate spirits that form a trinity in the one individual. Zen postulates nothing. Huna describes how “this” may affect “that” and achieve health, harmony and happiness. Zen may, and often does, do likewise, by means of the methods of Huna or humanism or shrewd common sense. But the thought of Zen is not of this world, it is that of un-common sense, and its training is, therefore, “other': Thus a disciple of Zen may be set a spiritual exercise consisting of the problem, “There is a live goose growing up in a bottle. How would you liberate the goose without breaking the bottle or hurting the goose?” After perhaps years of pondering this one problem, the answer quite suddenly is self evident. Then the path is clear ahead, and the reaction is often that of a hearty laugh, as with children out of school. (The writer is the author of an excellent book on Zen, titled, The Goose Is Out. Ed.)

 

Full time “Illumination” is no doubt beyond the reach of most of us while incarnate, but we may legitimately look forward to flashes of the Light, varying in intensity and duration. Such a result may be achieved by the practice of Huna prayer, but in Zen the prayer is not specific, rather it takes the form of eating and sleeping, of feeling one’s heart break and of hearing one’s soul sing, in terms of a new dimension.

 

COMMENT may be made on the ideas held by na kahuna concerning different ways of thinking. They had a surprising number of words to describe the different ways, and many of them contained a root meaning “water,” which is the symbol of mana. All thinking was thought to involve the use of mana of one grade or another. The word which matches best the “un-common” thinking mentioned in the above article, is mi kili, meaning, “to perceive internally.” The roots give the code or secret meaning of (1) “to do quickly”, and (2) “to fall as a very fine rain.” The flashing action of thought in Zen when the answer to a koan comes, is “quick,” as in Huna. It is to be supposed that this form of inspiration and realization is given by the Aumakua. The use of the root word for “fine rain” falling to “wet” one shows that na kahuna were well aware of the fact that this higher level form of thinking, peculiar to na Aumakua, was shared under certain circumstances by the Aunihipili and Auhane of the man. Rain or mist is the code symbol of the highest grade of mana which is used by na Aumakua in their acts of mentation. As the fine rain falls and wets the lower man, the picture is very clear. This thoughtless thinking is done by the Aumakua and the results are shared with the lesser two selves as flashes of inspiration or true (mana`o) information or knowledge “illumination” on some point or other.

 

ZEN IN THE ART OF ARCHERY is the title of a small book sent to me recently from Australia by one of the good HRAs. In the book, a German, living in Japan, Eugen Herrigel, tells of his experience as a Zen student. There are several approaches to Zen, one through swordsmanship, one through a Chinese form of boxing, and one through archery. It was through the latter discipline that the author gained his enlightenment.

 

Working under a Japanese Zen master, he was taught to shoot an arrow at a target in a way that was quite unlike the usual shooting in which ordinary physical skill is developed. He did not go through the task of getting intuitional answers to the problems, or koans, such as the one about the goose in the bottle. Instead, he was taught to clear his mind of everything but the matter of drawing the bow in a prescribed way and firing the shot. (Releasing is, I believe the proper word to use.) His master demonstrated repeatedly that one takes the proper position and then some inner something begins to act while the mind and muscles remain relaxed. The bow was drawn while the muscles stayed soft and relaxed, even when the strongest bows were used. The release of the arrow came automatically, and the center of the target was invariably struck. I will quote a passage to give the flavor:

 

“Day by day I found myself slipping more easily into the ceremony which sets forth ‘the Great Doctrine’ of archery, carrying it out effortlessly or, to be more precise, feeling myself being carried through it as in a dream. Thus far the Master’s predictions were confirmed. Yet I could not prevent my concentration from flagging at the very moment when the shot ought to come. Waiting at the point of highest tension not only became so tiring that the tension relaxed, but so agonizing that I constantly wrenched out of my self  immersion and had to direct my attention to discharging the shot. ‘Stop thinking about the shot’ the Master called out. ‘That way it is bound to fail.’ ‘I can’t help it,’ I answered, ‘the tension gets too painful.’

 

“‘You only feel it because you haven’t really let go of yourself. It is all so simple. (Later he learns the art and we read:) “Bow, arrow, goal and ego, all melt into one another, so that I can no longer separate them. And even the need to separate them is gone. For as soon as I take the bow and shoot, everything becomes so clear and straightforward and so ridiculously simple. Now at last, the Master broke in, ‘the bow string has cut right through you. “‘

 

TMHG is on standard California time now. Match it with your time.

MFL


HUNA VISTAS BULLETIN 16

Hawaiian Healers & American Indians

December, 1960

 

 

Hawaiian Healers and American Indians: Shine Smith helping the Hopi, Discussion of the Hawaiian Healer who healed many American Indians, healing with the aid of spirits. The new research project. Huna code in The New Testament. Does the Aunihipili control bodily functions?

 

First off, may I wish you A VERY MERRY CHRISTMAS! with the pleasures of the festive season and the serene knowledge that “the Stars are Still There” — the loved and loving members of the Great Company of na Aumakua, and above them the still higher ranges of Beings united more and more closely until they eventually form the completely united ONE which we postulate in all religions as the ULTIMATE and the SOURCE.

 

My greeting will be late for you, if you live far away where mails arrive only after weeks of slow travel by rail and by ship. For those nearer by, my greeting will be much too early. Let’s join the groups in which time is considered unreal, and give our greetings the benefit of being timeless as well as warm and heartfelt.

 

ONLY BY CHANCE was I set to thinking early about Christmas this year. On September 29th, starting on our return from the vacation days spent at Grand Canyon and Monument Valley, we stopped to have a few minutes visit with one of the most remarkable men I have ever had the pleasure of knowing. He is “Shine” Smith, who for years has been giving all his life and strength to the task of helping the Red Indians of the vast desert area which was assigned to them as “reservation” land. He came to be known as “Shine” after being given that name by the Navajos because he came to help them in their greatest times of trouble, always smiling and bringing cheer, “like the sun.” Because he has loved so much through the long years of service and shared  hardships, he has come to be loved in return. Unlike most of those who work as missionaries, Shine has not demanded that the gods and Great Spirit of the Indians be given up so that the dogmas of Christianity can replace them. He seems to have found from the first that a belief in Jesus and the salvation of love could be added to the religion of awe and beauty of the Indians without loss to either set of beliefs. For many years he has driven, ridden and walked through the almost roadless wilderness to reach those who were ill or in great trouble. To them went anything and everything he could get by various means. Betimes he would find time to get out to visit people and lodges and churches, also writers and editors, anyone or any organization. Always he told of the plight of the Indians and asked for help in money, food, clothing, medicines and bedding. Soon he was planning a great Christmas party each year. It came at a time when the Indians were coldest and most beset with hunger and trouble. All were invited, and they came for miles and miles to receive such gifts as he had managed to collect. It was not a time for preaching. It was a time to demonstrate in the most practical way possible the value of a way of life based on brotherly love. They started home, often going a hundred miles of difficult travel, with warm clothing on their backs, as much food as each member of the family could hold, and often carrying a share of the food which had remained to be divided.

 

Shine speaks the language of three different tribes, and I imagine that the Indians love to see and talk with him as much as they love the “party,” about which they can talk endlessly when home at the hogan and huddled around meager fires where they make ready their “fried bread” like large and flat griddle cakes, and boil their coffee and sugar, if they have them to boil. The days to remember are those when they also have some mutton to boil. ……… I stood feeling very small and lacking before Shine when we visited him. The efforts he has made, the hardships he has endlessly endured, and loving service he has given …… together with a simple and unfaltering faith and with what the man himself is, ……. so greatly overshadow the little efforts made from a comfortable armchair surrounded with books.

 

Shine Smith was already well along with his plans and collections for the Christmas party this year. But no sooner is one party over than he begins to work and to collect for another. At any time of the year a gift and a message of love and encouragement may be sent. The address is, Shine Smith, Cameron, Arizona. He may not come in for his mail at once, but eventually he will arrive: a big, ruddy and smiling man with thin hair white, and with a heart as big as all outdoors.

 

IT IS MOST INTERESTING TO FIND that the Indians of America and the early Buddhists of Asia, held many religious beliefs which are so similar that one must conclude that they came from a common source. Frank Waters, in his book, MASKED GODS, makes many comparisons. The same idea of the four-sided earth is found, with four elements, four directions, and four gods or powers presiding over the sides. Each side has its own color, also. Then there are the four elements corresponding to the sides: earth and sky (air); water and fire (light). The square and symbols giving significance to its sides may be seen in the Navajo sand paintings or in the basic drawing of the first mandala in Buddhism and Yoga.

 

THE POLYNESIANS may have been the source of the basic ideas which later were elaborated and mixed with beliefs already current or beliefs of much later growth. In the legends of the Huna people we find the Earth Mother being impregnated by the Sky Father at the beginning of creation. Light and water were there and played their parts. The great god, Maui, used a giant hook to fish up the solid earth from beneath the waters. He also tried to capture the sun with a rope noose to make it go more slowly across the sky and dry his mother’s bark cloth. Always, the initiate can read in these legends the mana of the water symbol and the light or Aumakua symbol of the sun. In the Indian and Asiatic lore there are four levels under the earth, and working up through these evolve the early people, until at last they come to the surface and stand fully aware of the Light.

 

The Polynesians had similar lower regions, and legends tell of the ones who descended into them to rescue relatives and friends despite the trouble getting past the many dangers which symbolized fixations and obsessional influences. Time and admixtures of ideas have made the original beliefs harder to identify, as in the case of the Aumakua which became a totem animal spirit guardian in many places, although we learn from the writer, Mary Austin, that the Wahanda of the Paiutes, which she learned to contact just as she did the “I, Mary” of her childhood, equates nicely with the Aumakua of Huna. Wherever we look, we find the “Man God” standing ready to act as the intercessor between man and the higher gods.

 

NEWS OF THE HAWAIIAN HEALER WHO HEALED MANY INDIANS has been received. It will be remembered that mention was made in the Huna Vistas a few issues back of a report that a Hawaiian healer using the methods of na kahuna had visited Indians of the West and healed many. Mention was also made of a gentleman named Craig, who is half Cherokee (if I am rightly informed), who has been trying to help the Indians in some of their legal efforts to get back lands. I first thought these Indians were of a tribe living in southern Arizona and who were trying to get back water rights. I had seen a television program covering this battle, and later read a news item which said the Indians were laying claim to the whole of the U.S.A. I made a joking remark about this in the H.V. and was told that I was quite wrong. I took it for granted that Craig was trying to help these people, possibly the Pimas living south of Phoenix. I spoke of the injustices heaped upon the Indians and suggested that help could be given by sending money to Craig, who then had a Los Angeles address. Some money was sent, and he wrote soon from a new address to express his thanks. (Now: Craig, Care Essenes of Kosmon, Rt. 2, Box 83, Montrose, Colo.)

 

CRAIG KNEW ALL ABOUT THE HAWAIIAN HEALER, it turned out, and wrote me a long letter filled with information on the Indian difficulties and covering several matters. Craig says that he is an active Oahspean. He uses the offset printing machinery of the center and moved with the center when it was taken by Wing Anderson from Los Angeles to the large Montrose center. Perhaps I should say that the presses were moved, as there was no actual center in Los Angeles except in so much as Mr. Anderson, head of the organization in U.S.A. lived here on the West Coast. He now plans to live at the Montrose center, and is building himself a home there. Craig prints literature and sends it out to those who may help with the Indian problems. I am sure he will not object if parts of his letter are passed on here. I now quote:

 

“When Messengers are called by Spirit Instruction and guided by Spirit Influence to the Hopi, for instance, from such widely scattered areas as Hawaii and South Africa, one begins to realize the extent of the Power of that ‘something.’ You, yourself, have been led by ‘something’ to do more than any other man to broaden the understanding of former mammonists so they can comprehend and use Indian religion. Huna and Indian ‘Medicine’ are basically the same thing: Na Kahuna and Medicine Men can, and sometimes DO, work together as a team. A very sacred chant used in the Islands is practically identical to a very sacred one used in the Hopi kivas. And that is not the only unity between ancient tribal Miracle People everywhere. The migration histories dovetail perfectly. The prophesies of the future dovetail perfectly. If you have waded through these four pages you deserve a treat.

 

“I was with the kahuna, about whom you asked, most of the time. I escorted him here and there, slept with him, and escorted him back to the Pacific Coast. I know he has a ‘direct wire’ to Pele, Goddess of Fire (in Hawaii). I saw him heal 70 people in one day, and 56 on the next. I saw him stop the rain clouds which some 40 Hopi snake dancers were calling in to ‘baptize’ the people and corn and crops. On the following day I saw him shield himself from getting uncomfortably cold in the falling rain called down by 7 old time snake dancers in another Hopi village. Just imagine a crowd of some 400 people walking away from a village after a ceremony is finished and everybody soaked to the skin except one bareheaded and umbrella-less man, a Hawaiian kahuna.

 

“Actually, he isn’t a kahuna. He does not go through the chants and rituals and discipline of a kahuna. But his power is kahuna power because he has over 13 working for him. (Spirits or human, not specified. Ed.) He just asks and they do the work for him. They are glad to do this because he is the authentic King of Hawaii, and he has a duty to uphold Hawaiian Land and Life, and so the people uphold him. His Hawaiian duty is, therefore, similar to our Indian Duty and so we keep in touch with each other and ‘work’ together

 

“He can even bring people back from the dead. This I have not seen, but I can believe it: one man had been dead for 17 hours and was frozen stiff in the morgue; another was ‘brought back’ with, I think, seven machine-worshiping, scientifically  trained, very modern and very sanitary doctors watching him.

 

“His power even made us invisible when we left the Hopi meeting of Indian brothers, and the Bureau of Indian Affairs Police and the State Police of Arizona and New Mexico were trying to stop us and arrest us. For some reason they seem to be afraid of me, and that makes me laugh because I am nothing. There were three cars of us and we heard complete descriptions of us and our cars given over the police radio. The police DID look diligently for us. We saw them scurrying all around looking for us. They followed us, passed us and escorted us, but never saw us. This happened on September 4, 1959.

 

“A young materialistic instructor of the Riverside branch of the University of California has a doctor’s degree and a sharp ear and tongue. He heard of the Miracle Powers and scoffed. Finally we would simply avoid him when we wanted to talk ‘Indian talk’ with our brothers from coast to coast. Then, when he heard of the many miracle healings, he jumped on me in anger because I didn’t invite him to witness these things when other white people were seeing them and he was also a guest. The Hawaiian said, ‘O.K. Come on.’ After seeing only two healings the young doctor got up and left the room. He never came back and never said a word about what he had seen. Frankly, I think he had to dismiss the whole thing from his consciousness because what he saw was a complete contradiction of what he had sacrificed his whole life to learn and worship — the modern materialism which makes one a doctor, a big shot, a man to kow tow to, a maker of big machines, a leader in super science and all that kind of stuff which people of different understanding aren’t much impressed with.

 

“By the way, he (the healer) isn’t allowed to heal everybody and I saw two people in those days whom he was not allowed to help. One was a strong Christian who secretly mocked his pagan Hawaiian power. The other was a man who secretly had mocked, as I later heard from his own lips. I saw people far worse off healed in less than 20 minutes. One old woman had been paralyzed and sitting upright in a chair for five years, arms, hands and neck frozen solid with arthritis, ankles swollen to the size of thighs because of dropsey. He had her loosened up and supple and walking around and laughing and singing in less than half an hour. Her neck was still slightly stiff but he said it had a good start and would finish healing in time. Another woman had suffered a stroke five months before and was paralyzed on her right side, face, arm and leg. She was in a bed, of course, but ended up walking around, smiling and apparently completely healed. A religious leader had a stomach pain and a shoulder pain which had caused suffering for years. These were taken away and have never returned. Another religious leader, one of two spokesmen appointed by the Hopi chiefs years ago, a well known man who can’t  speak a word of English, had blindness and droopy eyelids which he couldn’t control, a stiff and painful hip caused by a fall from stone steps in a kiva some years before – he is over 80 – and two stiff handicapping knees. He was cured of all his troubles. As I write this, a spirit person comes and stands on my left to see what I have been doing, and to tell me that this is enough. So I will close this portion by telling you that I cannot tell you the name or address or telephone number of this king of Hawaii who is the most powerful Miracle Worker I know. I can’t tell you because he will reveal himself to you, if he has not already, when he thinks it is appropriate. You already know him by correspondence. He knows you and your work and this is as far as I know. He has been watching you for many years.

 

“Another man who has been watching you and your work for many years is a kahuna and the main chanter in the Islands. You probably know him personally, but, on second thought, he may have been experimenting with Mormanism at the time you were living there, and not chanting for the King and the People as he does now. Anyhow, this man is also known for his powers and I remember the time when we were coming back from another Hopiland meeting to which he had been called by Spirit — Pele, he said — to meet with those ‘Little People’ again and also to meet for the first time the Ute Leaders and the Army General. In the wooded hills south of Flagstaff, as we headed for Phoenix (Arizona) and Los Angeles, the falling snow finally got so deep and the road so slick that we could go no farther.

 

“All other traffic had already stopped except for a pickup truck with chains, but even it was having a bad time. It was nearly dark and it looked like the storm would continue all night. The General and the Chanter were a bit disturbed, and so was I. I knew that country and had slept out in snow storms before, but such measures are tough even on young men and very serious for older ones. I said,’I think this is the last steep hill before the road goes over the top and down into the warm low country of Oak Creek Canyon. If we could only make this hill, we could probably get to Los Angeles without trouble.’ The Chanter kahuna said in a low voice, ‘You aren’t going to make me get out and push in this strange and slippery white stuff are you? I don’t like this cold.’ I thought he was mumbling to me, but it turned out that he was talking to an unseen Friend. He started to chant. The chills ran up and down my spine. The General started to twitch and jerk as I have seen him do many times when Great Powers are close, and the car started to move slowly up the hill. The General finally put the car in gear and started to spin the wheels a bit — just for formality’s sake because it was obvious that it was not helping a darned bit and hadn’t helped in all the times we tried it before. The car just kept going up the hill, going around the other cars which were stalled. And that is how we got home.

 

“The storm turned out to be a bad one. It lasted two days. No telling how long we would have stayed on that slippery hill if the Friend of the Chanter hadn’t decided that the old man didn’t deserve the discipline of freezing and slipping around and falling down in that very un-Hawalian  like ‘white stuff.’

 

“These two kahunas know you and will reveal themselves to you whenever they think the time is right. They tell me their system is ‘a little different’ from the one you describe in your Secret Science, but you are close enough. You have done wonderful work and have the warm gratitude of many besides myself. Please don’t quit. I hope you tell your people again and again ‘Not to Hurt, and ‘To give until it really HELPS — UNTIL THE VICTORY’S WON.'”

 

MY COMMENT: A few years ago one of the HRAs of that period told me of a healer of full or part Hawaiian blood who lived in the San Francisco region and who had told him that he had made trips to Hawaii at the command of Spirits, to meet a group which was working there with kahuna-type magic to bring about the restoration of the rulership of the Islands to the Hawaiians. I remember being put off by the statement that someone connected with the efforts was called “King of Hawaii.” I have forgotten whether I had, at that time, a message from the Hawaiian healer or a letter, but in any event I was not sufficiently impressed to follow up the lead.

 

Last year, David Bray called on me, and among other things we discussed the group above mentioned. He said he had heard that there was such a group, but that he knew nothing of it or its aims except distantly. Mr. Bray is the official Chanter of Hawaii and is part Hawaiian. He makes little claim to healing ability. If the second man mentioned by Craig is someone I have known, I cannot identify him. I have had a few letters from Hawaiians who live here in California, but do not recall that any of the writers fits the description of either healer mentioned.

 

The story of the calling in of spirit power and the pushing of the car through the snow and over the hill is amazing in these days when powerful mediums have almost vanished. A century ago there were many of them at the time Spiritualism and Psychic Science was being born. A grand piano, weighted down by three men seated on its top, one of them Abraham Lincoln, was lifted into the air by spirits. at a seance held at the White House. D. D. Home was lifted and carried out of an open window, to be returned through the window of an adjoining room. The large stone house was repeatedly shaken as if by an earthquake. That there is power of a psychic nature which can be used by spirits, there is little doubt. In the matter of instant or almost instant healing, the proof from past records is beyond question. It is not a question of what has been or can be done, but a question of HOW. In our long study of the lore of na kahuna and the phenomena of Psychic Science, we have found many things connected with healing besides the help of spirits. The fixations and obsessional influences cannot be overlooked, and we may guess that Craig’s healer was stopped by something in this category in cases where healing failed.

 

Healing with the aid of spirits is still attempted, and such practices are being introduced into orthodox circles and tried in churches. Healers vary in their ability to call in spirit aid and so in getting results. The mediums seem best when they are naturally gifted and when spirits of the right level and grade of development elect to use them. Methods of developing mediumship are far from perfect. There may be something connected with chants and rituals still to be divulged by those who know the exact steps to be taken in training.

 

I have written to Craig to ask if he can tell me just what it is that the Hawaiian healer holds as the price of such information as he may be able to give. I have asked, for instance, whether he thinks I could do something to qualify for instruction, or whether he thinks the “King” wants followers or what. While the fear is always present that we again face the ancient obstacle of a cult of secrecy which is always a prime obstacle. To far I have refused to accept any information with a promise not to divulge it. I believe that the time has come to allow all who can use it, full access to knowledge in the psycho-religious field, and, so far as I know, I have as yet missed nothing of importance. Usually those who offer secret information with a pledge of secrecy, give no more than the rehash of “courses” and cults.

 

OUR RESEARCH PROJECT

 

Testing of the Thomson Jay Hudson method of healing others through the use of a form of sleep  administered suggestion, is progressing in a most encouraging way. Preliminary reports are being sent in, and many of the HRAs write to say they have picked a patient and are starting work for his healing. Some have already run into obstacles, and are reporting these while asking my opinion, for what it is worth. I will take up these different angles in turn.

 

HAL STYLES, D. D., founder and pastor of The Church of the Good Neighbor, at Reseda, near Los Angeles, has long been a friend of Huna. Some years ago he phoned to ask me to come to meet and give an opinion on a Hawaiian who claimed certain magic powers and who was to appear on Hal’s radio program. I am sorry to say I cannot recall the name of this Hawaiian gentleman, and that my conclusion was that he knew no Huna and was mainly after a bit of free publicity. (Wouldn’t it be odd if this had been the very healer Craig writes about as having been in contact with me?) Dr. Styles wrote:

 

“I enjoyed every page of Huna Vistas (No. 15). I particularly enjoyed your new research project and I heartily concur in Dr. Hudson’s findings. This Is virtually all I do or have ever done, except that I am consciously aware during astral travel, and it can be summed up in the words, ‘spirit with spirit, meets.’ Each night between the hours of midnight and 2 a. m. — longer if necessary — I make intercessory prayer in behalf of those who write to me from all over the country and most of them, of course, I never see. However, I have enjoyed a large number of total successes. (He has long been a good hypnotist, and so understands and can use the suggestion element with ease. In addition to his church work he is at present putting out a series of good lessons in mimeo form dealing with health, and hinging on the part played by “mind” in its low and middle levels.)(I further note that these lessons are called “Unfoldment Lessons,” and have run through No. 17. A dollar should bring a sample or two.)

 

DR. W. J. GABB, HRA, of Durban, South Africa, has written that he accomplished results through the mental-spiritual healing methods, working for friends at a distance by asking that he be allowed to take over their ills and troubles. While he does not say so, the idea is similar to the thought that in taking over the sufferings of the world, caused and to be caused by sin, Jesus was able, on the cross, to bear a burden for the many and in this way offer salvation.

 

In Theosophical circles it would be helping others bear the burden of suffering to strike a balance with bad Karma. HRA Gabb relates how he did, indeed, suffer greatly the type of ills besetting his friends, and how they were helped. Incidentally, he recovered from physical ills or economic social tangles in no long time after asking to share them to lighten the load of the others. This is the first time such methods have been reported to me, and the method may be important, although just why, I cannot say in terms of Huna as I know it. On the other hand, this type of healing, as well as simple “laying on hands”, has often caused the healer to take on the pains of the patient. Some healers, and often na kahuna of old, cleansed themselves ceremonially after a healing effort. Modern healers often wash hands and arms carefully in running water, and this would, in the eyes of a kahuna, furnish the very valuable physical stimulus to cause the Aunihipili to accept the Auhane suggestion that none of the ills of the ones treated be allowed by the Aunihipili to act as a suggestion so that they appear in the healer.

 

HUDSON STATED EMPHATICALLY that no harm had come to him or his friends in using the method. On the contrary he said the health of the healer also improved. This seems important. Na kahuna did not take on the ills of those they treated, and to do so would be to negate the whole theory of healing.

 

THE HUNA FOUND IN CODE IN THE NEW TESTAMENT throws light on a number of misunderstandings. Take the matter of Jesus bearing the cross, and suffering for the sins of humanity. The Hawaiian word for “bear” is koo (there are three other words which may be used, but this is the one we need to examine) and it has seven meanings listed In the dictionary. It means “to hold up” (as in bearing the cross), “to help or assist, to loosen, to make vacant, to uncoil or unwind as a rope or string,” etc.

 

THE WORD KEA, for “cross,” stresses the root, ke, which means “to force or compel” and also (not counting some other meanings), “to obstruct one as he goes along.” The full word, kea, also means “to hinder, obstruct and object.” The wooden cross of na kahuna was an “X” cross, and it was placed on the paths leading to a sacred place as a sign of taboo — to hinder or stop one from going ahead on that path. Now recall the symbols of Huna which we have so often considered: A cross was something that blocked one’s growth or progress along the “path” of life. It could be the force exerted by “eating companion” spirits to force evil impulses on one. It could be the fixed guilts and fears and “shock” complexes lodged in the Aunihipili and preventing normal activities or normal enjoyment of mental or physical health.

 

If Jesus, in the great drama of his crucifixion, could not get loosened, as from the aka cords binding him to the evil and obsessing spirits, or get free from his fixations, there was no other way open to him except death and suffering. It was not, in the inner or secret meaning of the drama, the exoteric offer of vicarious salvation for all men, then or still to come. It was the salvation offered through knowledge. It taught men to become hurtless and helpful so that the evil spirits would leave them, and to live hurtlessly so that the major guilt fixations could be removed or be “loosened.”

 

There is the tradition of the man who helped Jesus bear his too heavy cross. This man is the kahuna, the healer, the friend who understands and who will help the afflicted one to understand if possible. He carried the cross for Jesus, but, in the drama, could not free him of the obstacles blocking his path. He did not mount the cross and die for him. Nor does this coded secret information suggest that we need to die for those we try to assist. Or, even to suffer in their stead more than a man of strength might suffer in carrying a heavy cross for a distance up a hill. Jesus repeatedly commanded his followers and listeners, if we can accept the story as a fact, to “take up your cross” and “follow me.” Where did he lead? To the condition in which the hurtless and kindly life was attained and the evil spirits caused to leave to hunt for those of their own kind: the equally evil. The guilt fixations would be removed as physical acts of helpfulness convinced the Aunihipili that its guilts were removed. Other fixations not involving guilt were not so important, especially since complexed fears or loves may not cause hurt to be done to others, the cardinal sin being THE HURTING OF OTHERS. Karma, as understood in Theosophy, was unknown to na kahuna. To them the animal world of the Aunihipili was subject to the accidents such as befall all physical life from plant to insect, and if the man could change his character, he could escape the results of past deeds. Some say that this is far from justice, but what do we really know of justice under Natural Law which commands the “survival of the fittest”? Character, however, may well be the mark of progress on the path of growth, and it may come with the selves when they reincarnate, as may talents. Jesus expressed the Huna point of view when he said, “As a man thinks in his heart (the Aunihipili of na kahuna), so is he.” This statement could also apply to all illness coming under the modern classification of “Psychosomatic.” It may also apply to the fixations or obsessions which make a person “accident prone,” or cause him to act in strange and illogical ways. It is to be doubted that the teaching, “As you sow, so shall you reap,” applies to more than the present life, unless the sowing results in character changes which we bring back with us in the next incarnation and have to face for good or ill. (From the code we learn that to “sow” is to plant seeds, and the secondary meaning indicates that the seeds are thought-forms and that they are planted by transfer to the Aumakua, who, acting as under some Law, is forced to grow the seeds or materialize them in our lives, thus, “The thing I feared has come upon.me.” Na kahuna ordered those whom they healed NOT to think of the illness or trouble which had been removed. They would have cheered for the modern New Thought assertion that if we “think right” we will “be right.”

 

THIS BRINGS US TO SOMETHING SAID IN A LETTER recently by one of the HRAs who is a teacher and who heads her own group. She said that her mother had been a very successful Christian Science practitioner, and that she had learned early in her ministry that she must NOT think about or visualize or treat the unwanted condition of illness or trouble. She learned to think of the spirit of the person and to treat it for perfection regardless of other matters. We have just noted Dr. Hal Style’s statement that the treating he did at night by astral travel was primarily through the meeting of his spirit and that of the patient, and that prayer was a part of the effort.

 

“Ask, believing that you have already received,” fits perfectly if we agree that what we send to the Aumakua as the “seed” or thought-forms of the prayer, (together with the water or mana to be used to make the “seeds” grow), these thoughts used in composing the prayer must NOT be picturings of the very things we wish to have dematerialized so that the wanted things can be materialized. If it helps us to feel that we are “seeing” the spirit of the patient, and it [is] perfect, that is all well and good. One will be treating “spirit” instead of the flesh, and, indirectly, the flesh will be healed when the spirit is helped to throw off the things of belief that hold it back from healing the supporting body and the circumstances surrounding its life.

 

IN USING THE HUDSON METHOD, Dr. Hudson advised that the selected patient not be told of the healing effort for fear he might counteract the good by his own thoughts. While in some cases we cannot avoid telling the patient, as in my own tests where two of the four I am treating have requested that I try the method for them, I think the idea of saying nothing is a good one. However, if the patient knows, remind him of the fact that it is well not to keep thinking of the trouble. Best think of the desired condition as if already present. Jesus followed Huna in saying to those he had healed, “Go, and tell no man.” Na kahuna knew that by discussing the healing with skeptical friends their suggestions of doubt could cause the Aunihipili to bring back the ills just healed.

 

DOES THE AUNIHIPILI CONTROL BODILY FUNCTIONS?

 

This question was asked by one of the HRAs who talks via automatic writing to a group of seemingly advanced spirits. They replied that, “Our physical mechanics, such as the digestion, heart beat, chemical reaction, growth etc., is taken care of by a higher source.” She adds that this higher source does not seem to be the Aumakua. It has long been postulated that apprentice selves arriving at the Aumakua level are given the work of overlooking and directing the physical and instinctive processes of lower forms of life, beginning with the lowest and working up to directing the Aunihipili and its body. In Theosophy these are called “Nature Spirits.” Na kahuna had no very definite beliefs on the subject, so far as I have been able to learn, but they recognized entities of many levels working behind the scenes to help visible nature forms. It was to the spirits of the Aumakua level that they prayed when asking for changes of wind and weather, but the Aumakua was asked for healing. My thought is that if there are Nature Spirits who overlook men as the directing “Group Souls,” we can depend upon na Aumakua to do what is necessary in their fields when healing is required. As this point is uncertain, suggestion given in waking periods or telepathically (or by astral travel) during sleep to a Aunihipili to cause it to bring about bodily changes, might require something of which it is incapable of doing. This is why we would seem to need to add prayer for Aumakua help to the Hudson method. However, he got results and did not advise the use of prayer. Perhaps much hinges on visualizing the patient as a perfect being and suggesting this perfection with the knowledge that the Aumakua will materialize into fact the “seed” thought-pictures thus provided. The suggestion, on the other hand, that the patient give up hates and fears, and other emotional reactions which cause bodily ills, seems to be good. Our testing falls into a field where complications are many.

 

THE BAD SPIRIT INFLUENCES around one may or may not be removed by suggestion or prayer. An HRA writes that she suffered from what could be mana lack because the spirits stole her life forces. She was tired and her mind foggy. The doctors could find no reason for the condition. She learned from “eating companion” discussions in my writings that such entities might be causing her trouble. She found in Oahspe (86-3 and 783-3 and on) descriptions of similar entities there called “fetals.” She writes, “…I simply talked to my Aunihipili and my Aumakua as you have taught us to do and I asked that these uninvited guests be removed. For several nights I actually had dreams of engaging in real battles with them. Something must have taken place because I became delightfully strong, wide awake, and the foggy feeling I had left my mind so that it worked much faster and with much more lucidity. Unfortunately I can’t seem to maintain this permanently. How could one remove these intruders permanently?” I answered that I did not know, but that the Huna idea seemed to be to use shock charges of mana carrying suggestion on the entities. One asks constantly for Aumakua protection and one refuses to respond to any intruding evil thought or impulse coming from such spirits. Later she wrote that things had gone suddenly very bad with her and her household. I replied that often when the bad old future begins to break up in response to our prayer requests, things become worse than at the beginning. But if one sits tight and keeps praying, the bad passes and the good new future begins to appear.

 

THE NEWS OF MEADE LAYNE, FORMER ROUND ROBIN EDITOR, is that he is very ill in a San Diego rest home after a stroke. Riley Crabb, the new editor, carries on well and the Christmas issue is artistic and good in content, as usual.

MFL