HUNA VISTAS BULLETIN 29
Healing, Hula and Huna
A HAPPY NEW YEAR TO YOU ALL AND MY THANKS for the many Christmas greetings. May we all go into the new year with renewed determination to work ever closer with na Aumakua and the good and constructive elements about us which stand for the Huna doctrine of non-hurt and the Huna in Christianity doctrine of helpful kindness.
AS THE NEW YEAR OPENS, our work together as HRAs stands at the most significant fresh milestone in some years. Thanks to the advances we have made in the use of Psychometric Analysis readings, we have at last a more impressive proof that the Huna theory of the Aumakua is correct. But, in addition to that, we have found, in making measurements of the “Guide” spirits of famous healers that these are also na Aumakua in all probability. With na Aumakua now being read in the 500 to 600 level of degrees biometric, the feeling grows of their closeness and of the fact that we are almost able to reach out and touch them. When we touch them and the aka cord of contact is charged by the mana that flows as a gift of love and joy, the Father-Mother join us and we become one with them. We can repeat the statement of, “The Father and I are one…. the Father is within …… not I (alone) but (with the help of) the Father within, HE (or WE) do the work.”
(In the Huna code of the New Testament we find a hidden meaning behind the word “work.” The more natural word here would be “healing,” for that was the thing under discussion, but while the Huna word for “heal” (hoo i) means “to make or restore light,” this is less definite as an instruction to initiate na kahuna who might read the passage later. “To work” is ha na and the root ha is always the inclusive symbol of the entire process of accumulating mana and sending it to the Aumakua to empower it to work on the physical level as well as in its own realm of thought-forms where the pictured and imagined future is first constructed. The root na has the meaning of “to pant” also of continuing an action; one might say that we can add the English terminal “ing” to ha and get “Haing” to denote the whole of the action needed to bring about healing or to change the future for the better for one in need of such help. In a moment I will pass on to you something definite about the “ha-ing” from the Yoga findings of one of our good HRAs.)
OUR IMMEDIATE TASK, as I see it, is to review again with great care all of the leads we can find which may throw light on the method of working with the Aumakua. We can NOW measure the degree standing of a Aumakua in connection with his “man”. We are beginning to make P.A. readings to show how close one is in contact with one’s Aumakua at a given time. We have learned to break up a P.A. reading so that we can take the measure of the Aunihipili alone, the Auhane alone and the Aumakua (or Guide Spirit) alone. If there is an “eating companion” spirit – or more than one of them – we can read it or them apart from the man himself. The presence or connection with the man of a good spirit bent on helping instead of obsessing or controlling does not show in the standard P.A. reading, nor does the Aumakua, but if we ask our Aunihipili whether these are to be touched and read, the reading for them can be made (except in rare cases in which, for some unknown reason, a contact cannot be made). We have recently learned that the reading we have been making for the individual is a combination of the different elements of goodness or badness and of the different degree levels showing intelligence. We know now that a man may have his combination reading for degree level raised or lowered by his association with a spirit who is exerting an influence for good or bad in his life. More important still is the discovery that the degree reading is raised by the association or regular contact one has with one’s Aumakua. This last is particularly true when we read for one who writes his signature at a time of close contact such as is established when a prayer action of the Huna kind is being made. (We will have to work out a new way of listing or writing down the several parts of a reading to fit the new findings.)
AMONG THE SEVERAL THINGS WHICH WE MUST REVIEW, in the light of what we have just learned about the “Guides” or possibly na Aumakua, must be included the findings of Psychical Research groups during the past century. In HRA Dr. Nandor Fodor’s Encyclopedia of Psychic Science we must again examine accounts of such things as appear to have been done with the help of Guide spirits of exceptional power and ability. There are pictures of some of the mediums through which work was done, and it may be possible to make belated contact through these pictures with the Guides and see if they fall into the 500 to 600 degree level where we suspect all of na Aumakua at the evolutionary stage have their being. (We may eventually find that we can contact and read the next higher level of entities, na Akua Aumakua or “Na God Aumakua” of na kahuna.) If you happen to have a copy of the book just mentioned, and can run P.A. readings for Guides, I would like very much to have your results. I have been unable at this time of writing to get time for the tests.
IN INDIA AND TIBET there have grown up several systems of religious belief which also need to be gone over again with care as we try once more to find how best to contact and work with na Aumakua. The Theosophists, to whom I am greatly indebted for many valuable ingredients in my own thinking, have done a remarkable job down the years of working over the maze of old and new beliefs and inspecting practices aimed at bringing the individual into a better contact with na Aumakua. It is not spoken of in that way, of course, but in the end it boils down to about that despite all the beliefs in such things as karma and endless reincarnations. The “Holy Men” have endlessly tested and invented in the effort to find a way to bring about a union (Yoga means “union”) with what they thought of as something vastly higher than themselves – a nameless Ultimate. In reaching so high they may well have hit upon some good practices which assist in contacting the Aumakua in its level just above us and certainly far below the final Source and Unmanifest with which the Yogin so often hoped to be able to blend his soul or lesser self. There is endless clutter and confusion in the beliefs and the methods of practice in this part of the field, but in Theosophical writings there may be some material of great value to us, can we but find it at this time.
THE “SLOW GROWTH OF THE “SOUL” is said by some Theosophists to be the thing to stimulate by right living and thought over a period of lives. The goal is not that of learning to live the good life in the flesh, as with na kahuna, but to escape from the normal life in every way possible. The Aunihipili is to be looked upon as the arch enemy and one is to develop “soul powers” with which to reduce the Aunihipili to nothingness. Only when all normal desires and joys of physical and mental activity are done away with can the real part of the man – the Aumakua – win through to escape from karma, reincarnation and consciousness as an individual self. “The dewdrop slips into the shining sea.”
THAT is not what we are to look for in our review. We will certainly side step the opening stanzas of “Light on the Path”, “written down by M.C.” These are: l. Kill out ambition, 2. Kill out desire of life, 3. Kill out desire of comfort.” But we may profit by putting our own interpretation on some of the later instructions such as, No. 17. “Inquire of the inmost, the one, of its final secret.” The HRAs are pretty well advanced, otherwise they would not be HRAs. Our need is not admonitions to get out of the world and life, but to get into both in the normal and complete way – the way in which all three selves learn to work as a team, and with each self respected and valued for what it can bring to the work of the team. We will be looking for upper class texts, not for primary instruction. We will accept almost nothing at its face value, and will be reading between every line and peering behind every ancient veil. Like the Yogin, we are looking for a short cut to the Aumakua. But unlike the Yogin, we plan, when we have found the Aumakua, to go back into the best of normal living, not on into the nothingness of absorption. I have beside me a book by L. W. Rogers titled, Man, An Embryo God. In it he does not instruct the student to forget that he IS a man in his attempt to grow from his embryonic stage of self growth into the god stage. Theosophy has injected splendid doses of common sense into the old dogmas, and will continue to do so. Huna will help delightedly. Many of us are Theosophists, you know, but the real Theosophist, under the charter of the original society, subscribes to no dogma. He accepts the duty of searching for basic truths and of doing what he can to promote the brotherhood of man.
CHRISTIAN WRITINGS always remain something to be reviewed in so far as we have explored them for the coded or inner Huna secrets. One of the HRAs has been delving into the Aramaic in which some say the New Testament was first written, if only in part. I am told of the similarity of some of the Huna words and words in the Aramaic. At present, a search is being made for the counterparts of the code words such as light, cross, snare, web, water, thorn, path, way, etc. If by chance we should be informed by this learned HRA that the word for “work” in Aramaic was hana, we would give her a standing ovation.
The Gnostic literatures are always under review and inspection, as are the words and glyphs of ancient Egypt, the latter showing tantalizing Huna beliefs which can only be glimpsed distantly in the writings of the later dynasties.
Esoteric Buddhism as well as Zen remain on the review list, of course. One HRA recently resigned because we gave Zen so little attention in the Huna Vistas. I would gladly have given more space to discussions of Zen, but what can we do? Where is the Zen master who is a “must” for those who wish to try this difficult and outside sensation discipline with meditation on an answerless koan, certainly not the swift answer to the question of how to live the three-self and normal life. Zen aims at letting the Aumakua take over entirely when the bow is drawn perfectly or the painting is done just right. In Huna we want a part in the day’s work.
HERE IS THE YOGA BREATHING RHYTHM given us by our HRA Yoga expert as the safe and effective way to use the control of the breath in accumulating mana. The controlling of the breath acts as a physical stimulus and helps to keep the attention of the Aunihipili from wandering.
I quote from a recent letter: “If speaking any more about Yoga, I think it might be a good idea if you don’t talk of ‘currents’ (of mana?) and such like. Boiled down to its elements, the rhythm is precisely in the ratio of 1 : 4 : 2. (Breathing rate.) 1, inhale : 4 (counts) retain breath : 2 exhale. For exact counts or seconds, all should start on the low side and work up, but not too far.” (Keeping the same time ratio, one may increase the time of inhalation, retention and exhalation. From the point of view of Huna, the deeper breathing is the thing of importance. From the Yoga angle, the rhythm. In both cases the mind is busy directing the breathing and telling the Aunihipili what to do, as in collecting mana and sending it to the Aumakua.) “I have tried this rhythm out for 10 years and say that it is a real developer of people. The motto is, ‘We live if we breathe; therefore, to live more abundantly, breathe more copiously.”‘
THE HULA DANCE EXPERIMENT which was suggested in the December issue of the Huna Vistas caused some to make the test, either with the chanting of the “Little Prayer for HRAs” or with an effort to use the braiding of the cord step and arm motions (as each imagined them to be) to get a contact with the Aumakua. One HRA reacted to the reading of my description of my “seeing” of the hula dance as if recalling a memory of a similar ritual from a past incarnation. I will give his report first.
“When you came (in H.V. 28) to your mental vision (of the hula dancer), my mind jumped ahead a little of your writing and I knew the sacred hula girl was braiding the aka threads. I read on, and when it came to her standing there awaiting the returned mana loa, I suddenly started to shiver and tingle in [my] brain and along my spine, and then started to sway from side to side. This continued, I should judge, about 20 minutes. In fact, I had to stop the swaying to come to write this note to you – the thought having struck me that if Dr. A.J.P.’s reading was normally 386, but his prayer signature came out with a P.A. of 560 degrees, I would write you while experiencing this phenomenon to give you my signature. My degree reading you found to be 342 when autographing my book. I seldom have anything like this happen, hence this letter.” The signature of this HRA was tested at once upon the arrival of the letter, and gave the usual very large and 528 degrees, indicating fine contact with the Guide or Aumakua.
ANOTHER HRA WROTE: “I too have had a vision regarding the dance and altar, but there have always been three girls or two girls and a man weaving in and out. I did not think of the braiding of the aka threads, but that was what they were doing, evidently. And they also sprinkled water all around. One of them would stand on the altar and weave back and forth while the other two would intone a chant and sprinkle. There is always music with this and I seem to be sitting in a large grove before a stone doorway. Where the doorway leads, I don’t know as I’ve never been inside.”
AN HRA WHO MAY BE A REINCARNATED HULA GIRL WROTE: “One of the proofs I have of reincarnation is that at the age of three I started doing the Hula. Years later, when dancing, she was seen by one raised in the Islands who wanted to know which island I was from. He couldn’t believe I’d never been there, and kept saying, ‘But you dance like the islanders on the small islands. Even we who live there don’t often get to see dancing like that very often.’ So just ask me again if I’m interested in your hula project!”
THE MOST COMPLETE SET OF HULA TESTS was reported as follows: “I tried your trick with myself. I wanted to see if I had been connected with Huna in a past life. I did just what you did, generating strong emotion and love. I felt a terrific, tingling in the small of my back and strong breathing started of its own accord. I never had force like this before. (I got the impression that) I was not a person who had been connected with Huna. Then a funny thing. Everything blotted out. Then there came a scene with people of dark skins , black hair, and large dark eyes. Turbans, long coats and narrow pants. Hindu? I asked if this were so. The answer was yes. Frankly speaking, I was rather skeptical. My pendulum, like your own, made an almost straight out circle over my left palm. The return flow was strong. Now what do we do to carry this further to really arrive at the right answer? That Little Prayer I have used ever since you first sent it out a long time ago. Yesterday I tried the use of it in the dance experiment. (She managed a makeshift costume such as I had described for the hula dancer.) I recited that prayer, then hummed it, then sang it to the tune of The Lord’s Prayer while I did a barefoot dance. I felt as if I were in another world. I felt hot winds on my body, and I heard soft singing as if in the distance, then what sounded like muffled drums. Again, Hindu? Would that account for my love of Buddhas? I have several of them in my home.
I COMMENT: Things like this are just what I had in mind when I wrote in H.V. 28 that we had rounded a circle and had found ourselves coming back into the typical experiences of Mysticism. Such experiences, taken on the whole, carry great significance of meaning, but INDIVIDUALLY, they are most valuable to the one owning them. In olden days a religion could be based on the “seeings” of a dynamic individual. In modern times religions of the New Thought school are made up on reasoned basic ideas. Only spirits working through mediums are credited with true revelation, and then only by a small part of the population. The greatest value of mystical experience, when shared through written or oral descriptions, lies in the fact that others are encouraged to try for similar experiences themselves – and if they get them, they have little individual revelations which give them a greatly satisfying sense of underlying verity. In my own case, I now can stand before you and happily say from deep inward “sensing” experience, “I am not alone.” My Beloved and Entirely Trustworthy Parental Spirits are always with me and near enough to be called. I have only to make the proper call and pick up my pendulum to obtain what is sufficient proof for me that the Father-Mother have heard. This is not proof to others, and I cannot prove that I am contacting na Aumakua or Spirit Guides, of course, but if what I believe I can do encourages others to try to do for themselves, as a check on my findings, what I think I have done, that is good.
A P.A. CHECK READING ON TERTE, the Filipino spiritist healer who is famed for bloodless surgery and other healing, has been checked from his picture for a reading of his Guide Spirit (or Aumakua?). He may have lesser spirit helpers as well as the main Guide. Two able Canadian HRAs have sent me their readings, one getting the usual large will and personality swings with 487 degrees, the other a very large clockwise circle and 529 degrees. My reading gave the same will and personality swings and 489 as well as 528 degrees. This might indicate that two spirits of high degree are helping the healer. Perhaps the one under the 500 level is an apprentice Aumakua. This is still new ground for our exploration as we cease to take Dr. Brunler’s conclusions as to readings of the higher sort. To date the highest reading I have obtained for a Guide or Aumakua is 567 degrees. But twice I have tried for such a reading and got a little under the 500 mark. I have been surprised to find that readings are brought up so much in many cases because of the apparent steady influence through intuition or Guidance coming from the over looking higher spirits. On the other hand, “eating companion” spirits of low degree sometimes cause individuals to give a lower reading than when taken by themselves apart from the ordinary composite reading. Dr. Brunler found many business leaders at 450 degrees. One may wonder whether this shows that they were of superior intelligence and ability only because of the help of a Aumakua or Guide spirit. The same might be said of the great writers, actors and painters who gave readings in the 500 600 level (and even up to the 725 level, if we are to continue to accept the Brunler readings as valid, which I now hesitate to do.)
A REQUEST HAS BEEN MADE for a chant in Hawaiian that might be used in the testing of the hula dance of braiding the cord. As the dance steps often seem not to be a repetition of certain steps and arm movements, over and over, it seems possible that a dance could have been improvised by the dancers to fit the words and mood of the mele or recited verses. Dr. N.B. Emerson, whom I had the pleasure of knowing years ago in Hawaii, translated many of the old chanted songs and I have before me a volume of those he included with the ones connected with the various forms of the hula dance. Of these I have selected to pass on to you the first and last verses of The Water of Kane. There was a tradition in old Hawaii similar to that of the Western one of the lost Holy Grail. Dr. Emerson says that slight references occur in many meles to the Water of the god Kane and its sad loss. Water stands for mana of any grade, and here we have the secret Huna code used in Hawaiian to some extent. An initiate kahuna would at once know that the lost Water of Kane – which gave life – is the High mana of na Aumakua. The uninitiated would not know the significance. The mele was always voiced with the deep sadness of loss, and is one of the most nostalgic, taking as it does the mind of the singer back to the bright days before the loss of the knowledge of the place where the water of life might be found and drunk. In the Huna of the New Testament we find Jesus saying to the woman at the well (John 4:14); “But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. ” The Water of Kane was, as in the story of Moses, made to flow when the god thrust his staff into the side of a wall of earth and thus caused a flow of water for a thirsty companion god with whom he was traveling. Legend says that the life giving water from the spring so caused still flows if one could only find it. A similar legend in the West sent one early Spanish explorer into Florida to search for a spring said to be there and which gave back youth to one bathing in it. We may also feel the touch of deep and nostalgic loss when we consider the far cry between the original and secret Huna concept of the mana flowing back to the lesser man to heal and otherwise bless, and the concept of the Church of Rome where the Holy Water of today remains in use only as an empty and blindly used symbol. In Revelations we read, “let him take the water of life freely. And in John 3:5 we read, “except a man be born of water.” John the Baptist said, (Luke 3:16) “I baptize you with water; but one mightier than I cometh – he shall baptize you with the Holy Ghost and with fire.” Kane, the name of the god, means “a male, or a husband” in the language of the Hawaiian na kahuna. He stands in code for the Father, and this includes the Mother side of the Aumakua, she the Holy Spirit and he the divine fire water of High Mana. (Mana had polarity, fire and water being symbols of the opposites.)
He Mele no Kane
He u`i, he ninau:
E u`i aku ana au ia oe,
Aia i`hea ka wai a Kane?
Aia i ka hikina a ka la,
Puka i Hae`hae;
Aia i`laila ka wai a Kane
E u`Aia i`hea ka Wai a Kane?
i aku ana au ia oe,
Aia i`alo, i ka honua, i ka Wai hu,
I ka wai kau a Kane me Kanaloa
He wai`puna, he wai e inu*,
He wai e mana, he wai e ola,
E ola no, eal
The Water of Kane
A query, a question,
I put to you:
Where is the water of Kane?
At the Eastern Gate
Where the sun comes in at Haehae:
There is the water of Kane.
One question I ask you:
Where flows the water of Kane?
Deep in the ground, in the gushing spring.
In the ducts of Kane and Loa,
A well spring of water to quaff,
A water of magic power — The water of life!
Life! O’ give us this life!
* Inu, to quaff or drink, often has the syllable haadded between the causative hoo and the verb, as, hoo`ha`inu. As ha is the symbol of the whole process of sending mana to the Aumakua and receiving it back in the form of the restoring high mana, we can see here the hidden meaning. The word wai`puna or “water spring”, gives the Huna code meaning in the verbal form of puna which means “to unite, as a man with a wife,” and the union with the Aumakua for the sharing of thewai or water mana is indicated. Ola is life, and the root la means “light”, which is the symbol of the Aumakua as well as the life giving high mana. Some day we may have an “opening” ritual resembling that of Subud, only our rite will be one aimed directly at helping one to know that there is a Aumakua and to establish a working contact with it.
Let me give two more verses of the Mele without the Hawaiian original. I find them very lovely, and we have poet HRAs who will share with me the pleasure of knowing the passages.
One question I put to you:
Where is the water of Kane?
Yonder on mountain peak,
On the ridges steep;
In the valle.ys deep,
Where the rivers sweep;
There is the water of Kane.
In the ghost pale cloud form;
There is the water of Kane.
This question I ask you:
Where, pray, is the water of Kane?
Yonder, at sea, on the ocean,
In the driving rain,
In the heavenly bow,
In the piled up mist wraith,
In the blood red rainfall,
(From Unwritten Literature of Hawaii by Nathaniel B. Emerson. Bulletin No. 38, Bureau of American Ethnology. Long out of print.)
A NEW BOOK, THE PATTERN OF HEALTH, by HRA Dr. Aubrey Westlake, of England (Vincent Stuart Publishers, Ltd., 45 Lower Belgrave Street, London SW 1, England, 25 shillings plus postage or $4. 00) has been received as a gift from the author. It is the kind of book which one wishes to review by quoting about half the book which, of course, is out of the question. Dr. Westlake has an exceptional background of education and experience. In the field of healing he has long been watching for and testing all of the most modern methods from the mental to the religious and from Bach Remedies to the use of Radiesthesia for diagnosis and treatment. He has accepted Huna as a most valuable source of information and theory and has included in the new book a fine and concise description of Huna with sidelights on it rediscovery. He accepts as valid the intuitional revelations of the famous Theosophist, Dr. Rudolph Steiner. He also accepts the New Testament presentation of the words of Jesus as historically true, basing a section of his book on that foundation as he examines the several steps taken by Jesus in healing. This book tells the story of a long and careful search for newer and better healing theories and methods. Let me give you the index.
“I. How it all began. II. Dr. Bach and his flower remedies. III. I come to medical dowsing. IV. Vis Medicatrix Naturae: from Hippocrates to Reich. V. Dr. Reich and cosmic Orgone energy. VI. The Oranur Experiment and the tragic sequel. VII. Healing and healers. VIII. Huna, the Secret Science. IX. Medical dowsing in the light of Huna: the role of the Aunihipili in dowsing. X. The healing miracles of Christ. XI. McDonagh’s Unity Theory of Disease. XII. The search for the pattern of health. XIII. Spiritual healing, new style. XIV. The radiesthetic faculty. XV. The new Medicine.” The subtitle for the book is also descriptive, A search for greater understanding of the life force in health and disease.
WHAT MAY BE A CONFIRMATION of our discovery that the Aumakua can be contacted in the. 500-600 degree level through the P.A. reading method, seems to me to be very important and gratifying. Dr. Westlake (pages 127 and on) tells how, in the year 1956, he carried on many experiments with capable dowsers and sensitives to try to learn just what happens in Radiesthetic diagnosis and treatment and how the system might be perfected. The “Question and Answer” system with the use of a chart and a pendulum came after many other methods had been tried. Let me quote a part of the story and comment on it in parenthetical inserts.
“As the work went forward a curious thing happened. It was found that, in the case of the sensitive especially, and in the other members of the group to a somewhat lesser degree, the level of consciousness began to rise, as measured on the Brunler (Biometer) scale. (In a footnote here he writes:) According to Brunler, this could not happen, as one is born with a ‘brain radiation’ rate which does not change throughout life. It will be remembered that Mrs. Kingsley Tarpey challenged this view, as she often changed it (the degree level) in her healing work with a patient. Such cases are exceptions, and for the vast majority, Brunler’s brain radiation rate does remain the same. (End of footnote.) What had started off as an ordinary functioning of the dowsing faculty on the second level, already described, ceased after a while to be radiesthetic sensibility and became instead rather a receptivity of understanding, i.e. it ceased to be either physical dowsing or divination. When the Brunler readingreached 508 (my underscore), the sensitivity arrived at a third and new level, but now appeared to be on a mental level full of consciousness and became independent of the limitations of both time and space, in the sense that it was possible to recover the past, and neither witness nor actual remedies were required, and orientation was unnecessary. This state has been described as the eighth level of consciousness.
“There appeared to be still higher levels of clairvoyance and clairaudience, but not in the ordinary psychic sense, as the vision and the speech were inward and not outward. It is the inner vision and the still, small voice which is apprehended in full consciousness, and not the apparition or the trumpet of the seance room under trance conditions.
“We found that the technique of Q & A, already described, was particularly appropriate to this third level of receptivity, as a whole new world of knowledge and understanding appeared to be available without the limitations of the lower levels of consciousness, and this technique was in fact used to elucidate various problems.
“Let me summarize what has been said so far. The ordinary radiesthetist or dowser uses psychosomatic faculties in obtaining his results, which may be purely physical, purely psychic, or a combination of both. But the pendulist working on the higher levels requires receptivity rather than (!) sensitivity and is conditioned by a conscious understanding of the implications of truth. What has emerged is thus a combination of receptivity, knowledge, discrimination, reason, imagination, and, not least, common sense. It has, moreover, given access to those higher levels of consciousness which we learned in all reverence to recognize as the threshold of contact with the mind of the Christ. It became increasingly clear to us that the truth needed for these times can only be obtained and be forthcoming from this Source.”
ALL OF THIS EVENTUALLY LED UP TO the conclusion that something proposed by Whyte and given the name of “pattern” was the key to understanding the working of the projected forces which bring about healing. A “pattern” includes all the forms and shapes as well as the brain ingredient when the totality of a set of things plus ideas must be considered. The form element can be constructed in material substance and can be three dimensional and built of things such as plywood. The brain of the user of the material pattern joins to add to the mechanism and, one might guess, the Aumakua may add its quota to the “pattern”. (If I get the idea right.)
Pattern objects were made up and tested experimentally as substitutes for the imperfect radionics instruments which always seemed to lack something. Patterns were cut from wood in the shape of a diamond, a star and a cross. These proved in practical tests to have certain characteristics, good or bad, and they were “static or dynamic”. The dynamic pattern form was found to send out as of its own accord, a force which could help or hinder. With one pattern named “The Star of Bethlehem”, the distant patient’s blood spot could be placed in the center of the pattern and around the whole samples of 40 basic remedies. The pattern appeared to be able to select the remedy needed and send it on a force beam to the patient. Let me quote again as the account progresses on page 134.
“Readers will doubtless be as astonished as we were at this totally new conception of healing, wherein one pattern with its remedies seemed to cover all types of disease, and it is the patient – or animal – himself who selects what he needs, and not the doctor or operator. Eventually it was found possible, in addition to the derivative instruments, to get a series of patterns of the various levels – the spiritual, the mental formative, the soul emotional and the physical, which, as the same master pattern ran throughout, gave quite a clear series of comparable relationships, and the causal chain connecting them. This series of connected patterns of the various levels we called simply ‘Man’.
“From such a complete set of patterns it is possible to make a fundamental analysis, finding on what levels, and whereabouts on any level, blockages are present, and tracing the effects of such blockages both up and down. The linkage we found was COLOR manifesting on all planes, each color manifesting in the same position and in the same relationship on the patterns, thus making it possible to compare one level with another and effect a true correlation. (And on pg. 148 the matter of color is again touched upon.) (Pure color filters could not be found.)
“(We) found, to our great surprise, that apparently we had a perfect instrument for giving color treatment without having to worry about actual color at all. This was possible, as each color had a definite position on the pattern. It was only a question of placing the blood spot of the patient in position, and color treatment could be given on any one of the four planes (planes classified after Steiner), using the full range of the twelve color spectrum of Steiner, viz. Peach, Infra-red, Red, Orange, Yellow, Yellow-green, Green, Blue-green, Blue, Indigo, Violet, Ultra-violet, and back to Peach. The positions of the colors on the pattern already being known, it only remained to find out radiesthetically (by the use of the pendulum?) what color was required for treatment, on which plane or level, and the timing. (The treatment needed to be given for a definite length of time.) We had many cases which, when treated in this way with color, gave excellent results. Color therapy, if indicated, usually was most effective, and certainly easy to give. I should like to make it clear that it was not what I had expected as an ordinary medical man. Given the full co-operation of the patient, the general effect of therapy is to give release to the soul, to give a sense of independence, so that those patients who may have been seeking health for years and have depended on other people, suddenly say that they can now be responsible for themselves and can tackle their own problems with occasional help and assistance. Whether physical improvement takes place appears to be of less importance; it is rather one of those things which is added to those who seek first the Kingdom of Heaven.
On page 173: “It (the radiesthetic faculty) has made possible the essentially simple concept of Health as a balanced Pattern of forces between the forces of matter and the cosmic – supersensory – forces, and disease as an Unbalance brought about by an excess, deficiency due to blockage – or distortion of the forces involved. Moreover, these imbalances can be measured as deviations, either plus or minus, from the norm which is health. This is the new science and art of Medical Radiesthesia. Here for the first time we have the possibility of a true preventive medicine, as we can now detect these deviations from the norm before they have manifested physically, at which early stage they are eminently treatable, or become set in the pattern which we know as pathological disease, when they are not. The result of this would be in practice to maintain a state of relatively harmonious and normal balance of the body as a whole on all planes, which is designated in my book Health Abounding as the Perfective Aspect of Medicine.” (There is ever so much more to be read along these new lines of healing thought and practice. We owe Dr. Westlake a very large and warm thanks for sharing with us his thoughts and his surprising findings.
HUNA VISTAS BULLETIN 30
Working With the Aumakua
FROM THE HRA LETTER PILE
You certainly said a large mouthful in the January Huna Vistas. I am going back over it bit by bit to try to get the meat from each page, but sometimes you leave us dangling. What ever became of the man you said you had read a P.A. on and found to be lacking a Aunihipili?”
COMMENT: I heartily agree that in H.V. 29 we covered a number of the most important angles yet to be considered. I have written to HRA Dr. Westlake to ask for more information concerning the shape of the wooden patterns he tells of learning to use for very excellent healing in his new book, The Pattern of Health. In the matter of the gentleman whose P.A. reading showed no Aunihipili, I certainly had not forgotten. On the other hand, I have been greatly helped in my study of this strange reading condition by HRA Dr. E.E. Rogers, of Vancouver, Canada, who is excellent with the P.A. readings and who, by the way, recently had published in The ABERREE one of the finest and sanest articles to appear in that little magazine where men and women of all brands of belief and disbelief find a soap box waiting.
Dr. Rogers read in the H.V. of the strange case of the missing Aunihipili, and wrote that he had also found one. He enclosed a photo of the man he had found and planned to study. I made a reading and got the same results. In both cases there was strong evidence of “eating companion” spirit influence. (The first gentleman has joined us as an HRA and has done all he could to help via letters the understanding of the matter. He is a writer of books which mix straight spirit dictated material with his own writing. He also has a group centering in Kingston, Jamaica, and in which ESP and other exploratory work is being carried on, with gaudy plans for much larger undertakings later. Not long ago he made a P.A. reading on me and reported finding me fairly swimming in a welter of “eating companions”.) To get back to Dr. Rogers and his man: I quote from a letter.
“Dear Mr. Long:
Enclosed find the signature of the unusual one, without a Aunihipili circle, which you checked on before. He has had therapy three times in the past couple of weeks and I am anxious to see if your reading will now show what mine does. I will send you mine after I hear from you. (Note: it turned out that the man had recovered a Aunihipili circle and dropped his eating companions!!!!) Regarding my own reading which you made and which showed only a very large, clockwise circle, [image] with 527 degrees and no ‘will’ swing, you were 100% right. I meditate about three times daily, and at one of these sessions, sitting at my office desk, I felt the Aumakua come in, which I do every time, and many times without requesting. I became very much detached from consciousness, as in hypnosis, which also happens frequently with me, but this time I was impelled to take my pen and write my name on a sheet of paper and send it to you to read. The Aumakua was in complete control and this could be considered almost automatic writing. The ordinary hypnotists, few of them considering the Aumakua, think the Subconscious is in command, and perhaps it is (for them, unless the Aumakua is considered and worked with as in Huna. In any case the results are certain to be better, with the Aumakua supervising. I know this is why I am getting solutions to cases when hypnotic regression is used for psychoanalysis, in a very few sessions, which normally take much time, and sometimes cannot be solved. I think in the few cases you and I have examined scientifically, we have enhanced our reality and verified many of the ideas expressed in your books about the Huna system.”
I COMMENT: It begins to appear that when no Aunihipili circle comes in a reading, it is because some outside spirit has taken over to the extent that its Aunihipili has replaced the rightful one and forced it to retire in its aka body and remain outside the physical body – but connected to it so that it can be recalled when the intruder is driven out. Just why so many spirits are evil, I do not pretend to know, but the P.A. readings make me begin to think that almost all crimes are committed by people influenced by evil spirits. On the other hand, there may be good spirits who intend no particular harm but who are determined to take over a body and use it, as in multiple personality cases. Of course, as in the case of the new HRA who shows no circle in my readings, the reading may be defective or the situation presenting itself may have quite a different significance. This gentleman recalls no other personality, no changes and no different sets of memories. However, in his writings he admits that it is hard to tell where his writing stops and where that of a spirit takes over. He is an “idea man” with a mind that moves in many fields. He is determined and aggressive in his approach, given to promotions, and rather sure that he can improve on any given set of ideas, as, for example, mine concerning Huna. His suggestions for changing Huna concepts and giving other names to the component parts should amuse me, but does not after I read several pages of a letter from him in which he takes apart things which I have offered and puts them together again in such a way that I get lost trying to follow his line of reasoning. I cannot recall ever having met anyone quite like him.
TAKES TIME TO LEARN TO WORK DIRECTLY WITH THE AUMAKUA, or so I am beginning to believe. Dr. Rogers says that he meditates three times a day, and that he seems to leave the ordinary level of consciousness quite often in making the contact and using it, even in hypnosis. Some years ago I passed on to you in the old Bulletins, the fascinating and amazing story of Dr. A.J.P. who, as a young man, had a leg so crushed and broken that the foot almost turned backward. He began a study of religions, giving them all up as too dogmatic and setting to work to find and contact the Being behind the scenes who could cause miraculous healing, It was not an overnight task. He worked for a long time and gradually came to sense this “god within”. Eventually his steady practice in making the contact paid off. He learned from It that he would be healed and was able to state the time. He told friends of the time and of the promised healing, as some of them later wrote in sworn statements, copies of which I have seen. When the appointed time arrived for the healing to take place, he sat quietly and waited. For several minutes he had the sensation of changes taking place in the leg. At the end of about ten minutes the sensations ceased and he looked down to find his leg miraculously restored. He rose to his feet and was able to walk normally. The healing lasted. He determined to become a healer and took Chiropractic training. In the years since the healing he has worked constantly with the “Light” as he calls the healing SELF, and when a patient can be made ready to accept the healing by the “Light”, he often calls down miracles of healing for them.
EIGHTEEN MONTHS gestation was said to be the necessary time in which to develop and give birth to a “vehicle” which the Aumakua could use. (Wilhelm in his Secret of the Golden Flower.) Huna knows nothing of a special “body” which must be developed, but from what the mystics down the years have reported, it does appear certain that a period of preparation is needed to obtain full working contact with the Aumakua. It may well be that some are almost naturally blessed with an “open path” and need very little preparation. Others are able, in a short time, to train the Aunihipili and clear away “stumbling blocks” so that the path is fully opened. Still others may work for years without success. “Enlightenment” is a term often used to describe the full opening in which the Aumakua is seen as a white light, and the term does not necessarily include any gift of information or understanding, as many have come to suppose. In fact, the understanding or “realization” of some abstract “truth” seems to be so rare that those who have left a written record of such information seem to speak too simply.
WILL YOU HELP WORK OUT A METHODOLOGY FOR OPENING THE PATH? Since the recent breakthrough in which I managed to make a contact and get a reading in P.A. terms for my own Aumakua, I have been trying to work out a practical method by which the Aunihipili can be trained and cleansed of “blocks” to the end of making the contact easily and getting help in healing and in the form of guidance. I may not be going about the matter correctly, but in the light of Huna, I feel that the main thing is to practice and practice until the Aunihipili learns its part in the work. It may take me 18 months of daily practice, and it may not. Perhaps you can offer suggestions or join in the testing as I how perform it. Together we may be able to learn many valuable things and perhaps find shorter and better training ways.
THIS IS HOW I MAKE MY DAILY TESTS and endeavor to train my Aunihipili and get my path fully opened. I take my pendulum and hold it over my left palm, then begin breathing more heavily and accumulating and sending mana to my Aumakua in the usual way. The pendulum begins to swing on the 12 o’clock line – vertically back and forth. As the mana accumulation and flow increases, the pendulum swings more and more strongly until it reaches full swing in about two minutes. Mentally, I am generating and sending love to the Aumakua with the gift. The mana seems to be sufficient after the described two minute period and the pendulum then begins to change its swing slowly. It works around to the left until it is swinging with the same strong movement in the horizontal direction or from 9 to 3 on a clock face. At this point the mana forces seem to strike a state of fun and balanced charge … In perhaps a minute the pendulum gradually slows its swing and stops. (It makes no large circle as it does when one is reading a P.A. on a Aumakua or “Guide”.) It is then that the “rain of blessings” seems to fall and I feel the familiar tingle. It is then, also, that I ask for healing for friends of the TMHG “special” list. And soon I begin the Question and Answer or Q&A part of the practice period, still holding the pendulum over my left palm or over a blank sheet of paper, and trying to ask questions which can be answered by movements of the pendulum. I give the Aunihipili all the time it needs to ask the Aumakua and to try to indicate the answer. In some cases I ask that a mental impression or picture be given me. I specify that if a symbol impression such as a picture is given, the meaning at once be made plain to me. I also invite the Aumakua to take over and give me in any way it sees fit impressions which may help my understanding. (The “seeing” of the Hula dance ritual was received in this way and did much to convince me that the sending of mana to na Aumakua is very important.) Frequently prayer is used, as that is a form of approach with which my Aunihipili has long been familiar. I pray mostly for the kala or cleansing away of the frets and worries of the day and that the low mana be cleansed and made worthy of use by the Aumakua. Very often there is no answer given for some of the questions, and these can be allowed to wait with the hope that they will be answered in one way or another at a later time. I am often surprised and delighted to find that I am guided in my reading to a page or certain paragraph which will give me the needed point of view from which to see more clearly some problem in reconstructing Huna. Care for an instance? Very well.
YOU WILL RECALL that when I told you of my feeling when being at last able to contact and make a P.A. of my own Aumakua, I said, “I am not alone. ” It was a feeble effort to get across to you something that seemed many, many times more important and significant than the simple words implied. Later, in a Q&A period I asked whether that was a feeling very few had experienced or had taken as seriously as had I. I got no answer at the moment, just the pendulum hanging idle. But a few days later I opened a fascinating new book (new to me but published in 1955) by Alvin Boyd Kuhn, titled India’s True Voice. On page 121 read, “Epictetus, the Roman slave philosopher, adjures ‘never to say that you are alone, for…. God is within and your genius is within.” I was suddenly glowing with the certainty that the answer had been given. I read, “Plotinus speaks as follows: ‘The wise man recognizes the idea of the god within him. This he develops by withdrawal into the holy place of his own soul. He who does not understand …….'” The answer was there and very plain. Not only had men down the long centuries experienced the same delighted awe which had marked my exclamation, “I am not alone!” They were themselves standing beside me, offering the human fellowship which common understanding of something rare and wonderful can give. Mysticism, yes. But very real and living and enlightening for the one to whom the experience comes. The “scientific testing” of which Dr. Rogers speaks comes when similar tests get identical answers, as in cases where we exchange signatures and photos to be read without giving our own readings. In mystical experiences which may come to us in the practice just mentioned, a similarity of resulting experiences may be said to have something of a scientific value. The use of the pendulum gives us material evidence that the Aumakua is being touched and the mana accepted. Such a physical stimulus is of the greatest value. I often ask my Aunihipili whether or not the Aumakua is there and in contact, just for the pleasure of being so materially reassured by seeing the pendulum “yes” take on the very strong swing of happy affirmation.
I SEE IN THE CROSS made by the change of the pendulum swing from vertical to horizontal during the process of sending mana and receiving it back, the possible origin of the CROSS as a religious symbol. There must have been other pendulum-using mystics ages ago who got the same peculiar pendulum swing.
IN THIS PRACTICE TESTING we must be warned to keep at least one foot on the ground. The proverbial “razor’s edge” that divides the “false from true”, is always threatening any user of psychic abilities. HRA H.M. Wagner, now president of the Florida Society for Psychical Research (address him Rt. 1, Box 256, Niceville, Fla., if you would like to join up or have a part from a distance in the work of the Society) recently wrote: “So now it is a reborn kahuna (in reference to one “seeing” by an HRA which identified me as a reincarnated kahuna). My natural and characteristic reaction to the statement would be to quote a remark formerly used by your mother and my grandmother: ‘Pooh. Pooh. Cat’s foot.’ Seriously though, investigation has convinced me that the personality is far more closely integrated than allowed for in your exposition of the lore of Huna. It seems well to caution against too deep assurance that the deliverances of the pendulum are always consonant with verity. It has been demonstrated to me that states of mind can exert marked deviations. You may recall several years ago reading signatures and that one signature made by a man whom you knew to have great business acumen read very low. I was recently told by one of the parties to the experiment that the special reading was thought into the signature at the time of making it, with the design to obtain such a reading. The experimenters were sure that it was far from safe to place dependence to a great extent upon the deliverances of the pendulum. Their idea being that if they could so influence the message of the writing, the state of mind of the operator could do the same, with perfect honesty on his part.”
I COMMENT: The integration of the three selves of Huna may, indeed, be more close and complete than I feel it to be from my studies of the matter. I am not sure whether the question raised by HRA Wagner is one of how closely the three selves are tied together, or whether Huna is wrong and we have but one “self”. If we decide that we have but one self, we will be forced to go back to accepting sub and super parts of the one consciousness. More than that, we will have to do some sharp revision work with the P.A. reading system. Recently there has been a certain drastic revision made in the effort to understand better the exact standing of each of the three selves, considered individually, also in understanding the “eating companion” or other spirits who influence lives. The revision is such that the several HRAs who are working on these angles now pretty much agree that we must, to obtain greater accuracy and understanding of what we read, take up each self or spirit individually and get a reading for it. In the ordinary way which we have been working, we seem to have obtained the goodness or badness of the Aunihipili and of the Auhane, but not any added element forced on the individual by a spirit or more than one spirit (some of these not having either Aunihipili or Auhane, and some being possessed of both). The degree reading which we have obtained seems to be an averaging of the intelligence of all selves, including a bit of the Aumakua. In recent months we have found individuals whose degree level had been much raised or lowered by being averaged in with those of spirits.
The physical body, perhaps instinctively guided in its processes by some high “group soul” or Nature Spirit, reads from 1 to 100 degrees, and Bovis, in making the “Biometer”, found that health could be read in terms of these degrees. For instance, a reading of 75 degrees would indicate 75% perfect health.
The Aunihipili reading seems to fall between 100 and 200 degrees as a rule, and to give only a “personality circle”, not a “will” swing of the pendulum. The Auhane gives no circle, but a typical straight “will” swing, and seems to read from 200 degrees to 460, perhaps to 500. The Aumakua or “Guide” has been read all the way from 495 to 565. Spirits who fasten themselves to the living and who are evil, if for no other reason than that they have no business forcing their influence on the victim, appear always to show in a reading as a deviation from the normal clockwise leaning will pattern swing or, as a personality circle which changes its axis as the swing continues. Many Auhane spirits who have lost their na Aunihipili (at least who give no circle in their readings) have only a “will” swing at 12 o’clock on the chart face, and for these it is necessary to ask whether they are good or bad. The answer is given by the pendulum as a counter clockwise circle or a will swing to the left of 12 o’clock. The isolated Aunihipili spirits who often show up in a reading, usually have a counterclockwise circle, but one may also ask whether they are good or bad, or injurious or not. These seem often to cause health or reflex difficulties and some seem to have been there almost from the time of birth of the victim.
HELPFUL SPIRITS have of late been found by asking if there are these connected with the person being read. Although they do not show in the regular reading, they may be read if the pendulum gives a “Yes” to their presence. These seem bent on helping and NOT on commanding. As yet we know but little of them, but so far they have almost always had a good and normal “will” and “circle”, with a degree standing averaging higher than the “eating companion” type of spirits. The degree reading of this helpful type of spirit seems not to average in with the degree of the ordinary or “composite” reading.
PERHAPS A TRUE READING might be made, even if the writer of a signature did use his will to make the reading from his signature too high or low, by asking one’s own Aunihipili to investigate and see whether such alien thought-forms had been tied to the signature or what it represents. The trouble is that the reader does not know when to suspect such trickery or testing of his accuracy. However, the new method of reading the subject’s three selves and associated spirits separately, may help to keep out errors even when a trick is being played. We must keep that in mind as we continue to plow this rather virgin soil. One of the most able of my fellow experimenters remarked in a recent letter, “It gets more and more complicated as we go along, but if more readings give more accuracy, I am all for it.”
SOME OF THE HRAs ARE ALSO CONFUSED about P.A. readings, especially those who have joined up recently. HRA J.M.S. writes, “Because so much of your H.V. material lately is on pendulum readings – psychometric readings? – can you tell me where I can find instructions on what this is all about and how to do it?” For the benefit of those who do not know, let me say again that there is a small book which I have written explaining everything and laying down methods for self-training. It is called Psychometric Analysis, and will be sent post paid for $3. (Include sales tax if you live In California.) Some can learn easily to make P.A. readings while others cannot. Be forewarned before you gamble your $3. At the moment we have been covering new ground and it begins to look as though I will have to put out a pamphlet or something to go with the book to bring it up to date.
THERE IS A THREEFOLD PURPOSE to be served by use of a fairly well perfected system of Psychometric Analysis readings. First, a reading win tell one much about himself, show his progress in the matter of evolution or mental ability. It indicates some natural capacities, such as that of using psychic powers. It shows whether there are spirits about him which influence his moods, actions or thoughts. It may also indicate the presence of complexes which cut him off to a certain extent from his own easy contact with his Aumakua. It may indicate health difficulties, worries and uncertainties. It can tell whether one being read is dead or alive. It will tell a prison board whether a prisoner has really reformed and is safe to release on parole. There are other advantages not so certainly indicated.
THE SECOND PURPOSE is to aid healing. Obsession and fixations causing physical ills can be measured to a degree through P.A. readings and the progress of the healing checked. This is especially true in cases of spirit influence, and may later be true in a practical sense if testing shows conditions of general health apart from the causes just mentioned. In healing work, the part played by the Aumakua or a “Guide” spirit is becoming increasingly important, and the readings promise greater insight into ways and means of establishing the needed contact with the Aumakua to promote healing.
THE THIRD PURPOSE is to be found in that increase of understanding of one’s complete nature which will aid in building a picture of verities needed for the best personal religion.
IN A RECENT H.V. I gave the readings which I had made for the “Guides” of a few of the most successful healers in England, among them one of our own HRAs who has been in the Huna research work from the very first, and who speaks from extended first hand experience in calling down the healing from the spirit Guides or na Aumakua. (I believe they are the same.) He said something which I feel is of the utmost importance in a letter last month. I quote. “Forgive me for repeating what I have previously said – a thing I seem always to be repeating. The whole object behind spiritual healing is not to do the Doctor out of a fee, but to awaken the spiritual in each patient. Hence, years ago I asked for no more instantaneous cures, as those which had taken place were regarded as ‘Luck’, or as ‘Damned funny’, etc., and had not achieved the desired awakening. Of course, to the Healer it is a great triumph and he is tempted to be cock a hoop. But we had one such this month. A doctor friend wrote asking our Absent Prayer Treatment. He was in a very bad way, but the night before his operation, he was completely restored, and is the puzzle of his medical friends. He came all the way from Scotland to thank us and is more interested now in what a large part Spirit can play.’
AS I WRITE, A LETTER COMES from HRA Dr. E.E. Rogers, mentioned earlier in this H.V. He is a medical doctor, but also a healer, and he again lays stress on the healing angles which the P.A. readings assist us to understand. Let me quote again. (Those of the HRA actually engaged in healing, and who make use of Huna ideas and methods or of P.A. readings, are most important to us in every way. They are licensed and trained in the lines of healing they practice. The rest of us would be unable to experiment, and so depend on them almost entirely.)
“Your last reading of coincided exactly with mine. (The eating companion spirits had been exorcised and the rightful Aunihipili showed its normal presence through the good clockwise circle.) The scientific way of doing things is necessary, since I am suspicious of my own readings when not sure they remain uncolored by my conscious knowledge of the case. As we have done it, it provides extreme validation of Huna and its concepts, provided it is practiced by a sincere and competent operator – a factor which I think is too often minimized.
“Another primary misconception, I believe, is the general idea that everyone can be, should be, or deserves to be healed, and that healers have an obligation to heal. But this is not true unless the patient seeks us, tells why he seeks us, and engages in a partnership wherein he promises to do as instructed and to obey ALL instructions while at the same time we engage to use all our skill and experience in his behalf. It must be a partnership of two. There have been a few exceptions to this in my work, where I was told by my Higher Self to heal … and in a few such instances healing has been instantaneous. I put considerable onus on a patient, generally. I give no sympathy, or ‘help’, in the accepted sense. I make him admit responsibility for his own condition, and assume responsibility for doing his part to free himself. I teach him that I do not heal, and that he must earn, in most cases, healing from God. If I feel he is ready, and I depend on intuition about this, I indoctrinate him in the ideas of Huna and recommend him to get your books; which I have done several times. This makes it easier.
“I always invite my Aumakua to participate in all therapy. In fact, I meditate at least three times a day with this and other positive thoughts in mind. I feel that I have proven that conscious participation by the three minds produces optimum results in all fields. If a patient is a student of Huna, I ask him to invite his Aumakua to participate during all his sessions of Auto-hypnosis, which I inaugurate it by heterohypnosis ………
MORE CONFIRMATION OF THE HULA SIGNIFICANCE has come from HRA R.H., of Canada who writes: “Speaking about a Hula, ever since you printed the prayer (of Hewahewa addressed to the first group of missionaries to land on Hawaii) and translation, ‘Ku.. Kula … Kula lani’, (“Rise from a sitting to a kneeling position, then stand and stand firmly”), I have seen a dance of sorts in connection with it. It has always been short, but has added greatly to the effectiveness of the prayer. Briefly, I see a group sitting in loose sand as on a beach. The music starts. They sway slowly but seem to be struggling to stand. Then a light shines on a rock against which great waves are breaking. (Mana symbolized?) One rises, jumps to her feet, steps off the sand to hard ground, then jumps on the rock, and stands firm while the waves beat against it.”
COMMENT: Since reading Dr. Westlake’s new book (reviewed in the last H.V., you will recall), I have been more and more intrigued by the idea that the shape, form or PATTERN of substantial things is a part of material reality and may be able to radiate in some way a force which has a good or bad effect when healing is undertaken with the aid of some material shaped to embody a pattern. It has also occurred to me that even the invisible aka substance which is shaped into a pattern by thoughts (thought-forms, if we understand Huna correctly) may have the same power to send out mana or other forms of intangible force. The Hula dance ritual of sending mana to na Aumakua could be such a thought-pattern and as such, the pattern may have been made into something lasting and wide spread – a something that we are picking up psychically in our several “seeings”. I have been trying in my daily pendulum sessions to get information on this from the Aumakua, and it seems too complicated a matter to explain via the Q&A system. But I am getting ideas and hunches, which may or may not be Guidance. I was suddenly stopped by the sight in a book depicting paintings, of a pair of old hands held in the usual position of prayer. How beautiful making a pattern? Yes? How? Why???
CIGBO IS HOPPING MAD!
His dear Uncle Sam who runs the post office, has once more raised his rates to make Cigbo’s job harder. But the kat realizes that inflation is not to be avoided. What he is MAD ABOUT is that many of his beloved Aunties and Uncles of the HRA do not bother to send in a new address in good time when they move. Envelopes are stamped by the 10th of the month ahead of the release date and changes of address are needed as early as possible. It used to be that a Bulletin was returned with the new address on it or on a card, and it cost Cigbo only 5¢ to buy the new address, and 8¢ to send out the Bulletin again by first class mail. The 3¢ spent on the first sending was, of course, lost. Now the H.V. is returned, if a request notice is printed on the envelope, but the new address is not given unless the postman has a very kind heart and scribbles it on the envelope so it cannot be read with certainty. The return, however, now has been hiked to 80, so, when you do not send in your change of address when you move or leave for the stay in your million dollar winter home in Florida, Cigbo is out 19¢and does that make him hop!!!!
He has made a new ruling. Any H.V. which is returned in this way is NOT sent out again. If you suddenly come to realize that you haven’t had your very important
and endlessly inspiring H.V. for several months, you can either cheer at being relieved of boredom, or send your new address and stamps to pacify Cigbo and get him to cut a new stencil and put you back on the list. If you are bored by the H.V., that is no sin, but it is a sin to fail to drop a line to me to say, “Stop them!” Or, if you find that your H.V. no longer arrives, it may be that the dead wood has been cleaned from the list once more. Cigbo counts anyone “dead wood” who does not pay his share of the expenses or write to say he is unable to pay but still wants the H.V. sent. A few can be carried free because another few send gifts “above and beyond the call of due ty”, as Cigbo calls his necessities.
I AM NOT HOPPING MAD – BUT SLIGHTLY MOURNFUL over the way the “OH & AH” boys and girls have been delightedly scaring the daylights out of the many gullible people who are so confused and harried by screams from Right and Left and elsewhere that they know not where to turn or who to believe. These little lost sheep have recently been told that the conjunction of several planets near the solar eclipse (we have one twice a year) on February 4-5th will bring all the calamities which have periodically been predicted by men and by spirits for as long as I can remember. (I recall being scared pink at the age of six when the world was said to be ending on a certain night. Fortunately, I prayed that it wouldn’t, and my prayer was heard.) The same breed of psychics who predicted before World War II that nothing was about to happen, and the same wild eyed prophets amongst certain astrologers and Understanding Groups of today, are polishing up the predictions that on February 4-5 the bottom will fall out, atom war start, the Pacific Coast slide off into the sea, the world be ruined by a money panic, the plague wipe out 99% of humanity, and the earth shake itself like a wet dog and send tidal waves roaring while the axis goes “FLOP!”. Some predict on a happier note, saying the Second Coming will come or that the new World Savior will be born in Holland. One Understanding Group has, according to a morning radio bit of news, leased for 10 years a mine or two in Arizona where the word “from the horse’s mouth” has been that the place would be one of six which will be safe from terrors to come. The frightened “Faithful” are moving in all haste to reach the refuge before the fatal date of the “stellarium” and eclipse. A few hardy souls are sitting tight, even though shaking in their boots, because the saucer people have promised to save the True Believers.
FORTUNATELY we have one completely reliable source of predictive information, the Tarot Cards. If I “run” them, I guarantee every single thing to come true. If not true, I will run the cards all over again for free. So, here is what will and will not happen. (My next door neighbor recently flew to Europe to sweat out the danger period and check the prediction that his home and all the local coast would slip into the ocean. I, as a prophet, admit that I am without honor on my own hill.) Here are the questions and the card answers. (Year ahead.)
General world conditions will be? “Temperance” card. Agreements on the parts of those spiritually minded and in high places, under Guidance.
Quakes, disasters and such? “Page of Pentacles”. Business as usual. “Temperance” again but with the “Page of Swords”. No disaster will prevent usual world activities. Under High Guidance the desire to trade will bring working agreements, while the Page of Swords shows swords being carried from the battle field – the latest phase of war being over. The Temperance card shows high mana. being poured from one cup to another by an angel figure. It indicates the cooperation of the male and female halves of the Aumakua. Women may begin to exert a much more powerful pacifying effect on world affairs. No disaster card appeared.
How will it go with Russia? “Knight of Swords” turns up beside “Knight of Cups”. Russia will rush to defend Red interests on the one hand, making threats, and on the other hand increasing offers of peace and friendship. Page and VIII of Wands turn up, indicating swift business moves and desire to trade. VII and X of Pentacles show earlier efforts to establish industries begin to pay off and money situation is good for them. Better crops this year. No disaster cards.
How will it go with Red China? V of Pentacles: Hunger and privation indicated. “Knight of Wands”: sudden strong efforts to establish better trade relations with all and sundry. “Page of Cups” with Page of Swords” Friendly advances and giving up making small war on others. “The Tower”: disaster strikes suddenly in some form a little later in the year. Something may topple the Red rule and plans there.
How will it go with Europe? “Empress” and “Hermit”: much greater prosperity under Guidance and some tendency toward isolationism. “Knight of Swords”: rushes to right wrongs. France with “Chariot” may strike a balance between opposing forces after some delay and trouble, then will stand surprisingly high in world affairs under “The World” and “The Emperor”. Under II of Pentacles: considerable money juggling. Holland comes to some agreement with Sukarno about a share in New Guinea holdings. Berlin cards show rapid changes and small triumphs on both sides, with war avoided and West Germany disappointed by the outcome.
How about the U.S.A.? “Queen and II of Swords” : ‘The military potential will continue to be built up but in the hope of using it to preserve the peace, says the Queen. The II of Swords card is one of complete stalemate. The idea of making war fades and interest turns to business under VIII of Wands, showing many swift moves in adjusting to the world trade and marketing conditions. New business will flourish under Ace and Page of Pentacles, while under IX of Pentacles the search for new markets will be successful. III of Swords: small sorrows. “Temperance”: we may lead in the new world trend to higher ideals and mutually beneficial efforts. We will still give money help where needed. “The High Priestess” shows again the building influence of women, with religion coming to the fore in their hands.
No disaster cards were cut in several runs. Cards predict about the usual weather conditions and there is no indication of money panic although small money worries will continue to bother. Things in general are looking up for the world this year.
HUNA VISTAS BULLETIN 31
The Secret of the Golden Flower
A CHECK IS BEING RUN ON THE SEVERAL GREAT SECRETS OF HUNA
You will recall that on page 3 of the last Huna Vistas (No. 30, for February, 1962), I asked you to join me in working out a “methodology for opening the path” to the Aumakua. I also told of the method I would use in this piece of research work. I would hold my pendulum over my left palm and watch it register with swings, the progress of the act of accumulating mana, sending it to the Aumakua, and getting back the return flow as “the rain of blessings”. I said that we were now going over to the side of mysticism because we were going to ask for mental or psychic impressions which might give us directly or in symbol form the answers to such questions as we might ask during the sittings (after the return flow of mana had been sensed) of the Aumakua or high Guide Spirit watching over us. The pendulum would be used to get “yes, no and doubtful” answers from the Higher intelligences or wherever the answers might be derived. This matter of the pendulum and the Q &. A approach runs contrary to the earlier conclusion that the Aumakua does not answer us in such a direct manner, but through the Aunihipili, which in its turn gets a thought-form picture and passes it on to us in symbols or dream structures rather than in words. Only testing will tell us whether the earlier conclusion was right or wrong. (I am not forgetting the warnings of the few HRAs who fear that spirits may influence the pendulum answers or the “seeings”, but I must take that chance. Nor am I asking that what I “see” or sense or get via the pendulum be accepted by any of you. Rather, I present my findings and tests in the hope that you will make similar tests and tell me of your results so we can pool and compare information or guesses.) (In passing, let me say that I have been inclined to believe that the hearing of a voice speaking in the ear, when no person was near, could always be put down to the action of a spirit of lower degree by far than a Aumakua. HRA Verne Cameron decided a few years ago that we were wrong in our understanding of the Aumakua, and was strongly of the opinion that he was in contact with his own, also that it had given, through the Aurameter, a form of pendulum, its name. It speaks to him in emergencies, twice crying in his ear in English a warning of danger ahead while driving a car. Help is also given in map dowsing for water, oil and other minerals.)
THE FIRST AND GREATEST SECRET OF HUNA, was probably the existence of a Aumakua and the fact that contact can be made with it. Tied in with this basic secret are all the secrets of theory and of the mechanics of making the contact as well as of making a prayer for Help, Healing or Guidance. Our first test must “put the horse before the cart”, in as much as contact has to be made successfully before we can have the mechanical evidence of the very strong pendulum swings and circling to tell us that the Aumakua is there and has been touched.
THAT IS THE MECHANICAL TEST. The MYSTICAL test comes next. One may ask the Aunihipili whether or not there is a Aumakua and whether it is in contact with it. A “yes” via the pendulum is mystical proof which you may accept as valid for yourself, but it is not proof for the other fellow. Or, we may ask for a clear psychic impression or “seeing” or “hearing” to give a subjective sensory something which will allow us to believe that we, as INDIVIDUALS, have been given proof of the verities in question. The impression may come as a symbol or as a moving picture dramatizing the answer, as in my case when I saw a hula dancer apparently dramatizing the sending of low mana to na Aumakua and receiving back the return flow of High mana. Or, the answer may be delayed and may come only after several sittings in which the request for evidence has been repeated. The answer may eventually come in a dream, or in a sudden flash of understanding and conviction. The flashes usually come when one is physically occupied at some task which requires little mental effort. (I had one such flash, years ago, while taking a shower bath and another while correcting spelling papers for a class In Hawaii.)
THEN THERE IS THE INTELLECTUAL TEST. This is made by searching for some account in the world of books in which a writer has told of his personal experiences and mystical impressions. Most such written accounts come down to us from older scripts as revelations. They have become impersonal statements of facts, although the “facts” have been accepted as such by a small part of the readers. Religions and endless cults have no other foundation. However, when we find enough agreement on the “facts” in several “revelations”, we may say that there we have enough intellectual proof to satisfy our individual needs – in part or quite completely. Here we have the “traditions” which gather through the years the flavor of truth in some mouths, if not in others. An example of a tradition is to be seen in the Christian dogma that God allowed Himself to be taken away from His job of superintending all of the Universe so that He might be born in human form as Jesus, who was, at the same time His own son and also the Holy Ghost. There is no proof of this strange and mixed belief except in the written “revelations” of some poorly identified men who may or may not have been hiding Huna secrets in a code buried in historicized fiction, the result being a “tradition” accepted on its face value for centuries by a large part of the western world. However, in even the most illogical, unproven and even absurd elements of traditional beliefs we may find items to use with telling effect when we assemble intellectual proof of certain basic beliefs. Two and one half years ago the traditional beliefs surrounding the Tarot Cards were taken up for examination and debunking in the Huna Vistas. There were some loud objections as the traditions were placed on the operating table and dissected. But after a mass of unproven claims had been cut away, we came up with some fine basic Huna well hidden in a clutter of symbols.
FOR MOST OF YOU HRAs, INTELLECTUAL TESTS are all that, at present, may appeal in approaching the test for the validity of the Aumakua. I have had not a single letter to say that one of you has joined me in the pendulum test for validity or the search for individual mystical experiences bearing on the matter. This being the case, I am sure that the majority of you will prefer an account of my survey of intellectual proofs rather than of my recent mystical “seeings” and “sensings”.
(((((Sekrut NOTE from ME, CIGBO: Being responsible for the morals and manners of boss, I can’t let him scold all of the rest of us and pretend he had some “seeings and sensings”. He had the flue like the sparks fly upward, you know the kind, and in the few times he tried his essercise he gave up and went back to bed with his books to follow that intellectual approach way. Howeve I was on the job faithfully and I did essercises in scratching. I got quiet a few “Centsings” into my box from your letters, and that is more important than anything I have noticed boss getting of late. I’m the real kats, not boss. He just muddies along, but I never missed “seeing” a check or bill or stamps or anything in an ennelope yet. Cheers for your very own Cigbo!))))))))
AFTER BEING INTERRUPTED by that traitorous and egotistical mentor of my ways, I will continue with a mixed book review and batch of comments. The book was mentioned in an earlier H. V. as one containing what appeared to be promising bits of an original knowledge of Huna. It is:
THE SECRET OF THE GOLDEN FLOWER, A Chinese Book of Life
Translated by Richard Wilhelm, who also tries to explain it. In addition there are explanations by C. G. Jung, the famous psychologist. (Wehman Bros., publishers, 712 Broadway, New York 3, N.Y. Price $3.75.) (1955.) (My copy was the gift of one of the long time HRAs, who saw in it the traces of Huna, and to whom I am indebted for much assistance in many ways.)
We must keep in mind, when indulging in the intellectual approach to possible proofs of the truth of Huna beliefs, as we have partly recovered them, that tradition does not mean proof. But, when we find the same general tradition of belief appearing fragment at a time in many ages and many revealed religions, we at least get something similar to the phrase, “Certainly fifty million Frenchmen cannot be wrong.” Only, in our case, the countless men of the various ages and lands where we find Huna preserved openly or in code, make the “fifty million Frenchmen” become several billion believers of many times and races. The coded Huna of the Bible and especially of the New Testament has come down to us in the best state of preservation, but still very incomplete. The Egypt of perhaps a thousand years earlier has a fascinating evidence of Huna knowledge in open beliefs and in the use of early glyphs which symbolize Huna items and point to the very early times when the glyphs had not been replaced by a form of alphabet which had, at a later date, been constructed through the use and combinations of the glyphs and the sounds of them when put into words.
Other early civilizations, more or less contemporary with those around the Mediterranean basin, were developing writing as in India and China. It is evident that there was much visiting and trading back and forth as kings sent their emissaries to far places to gather information as well as to share it. Adventurers or entire adventuring or emigrating tribes (possibly as were the ancestors of the Polynesians) carried beliefs, customs and words from their language far and wide.
Ideas and beliefs carried around the known world in writing, suffered mutilation when translations were made. The early Egyptians wrote by drawing pictures of things to be named or of people doing things to show action. Their writing was thus simple to follow until abstractions had to be symbolized by pictures of material things. Earlier, over in the Sumerian Akkadian culture, the writing materials were simply sticks with a triangularly slanted point and cylinders of soft clay. The cylinder was set on end on something resembling a potter’s wheel, and was turned as writing was done in up and down lines. The cylinder was baked to harden it so that it could be stored for reference. Naturally, the writing had to be coded, with so many triangular impressions in certain related groups, to standing for words, numbers or ideas. The Egyptians had paper and ink and an early form of pen, so their picture writing was much more elaborate. The stylus, pen and, especially, the pointed hair brush, found favor in Sanskrit writings in early India, and in the development of stylized character writing in China, where the stylized picture of a house was only a house if one knew that the character had that meaning. In China, the brush allowed fine and heavy lines to come into use to signify various things, while in Egypt the stylus kept lines of uniform thickness and forced the use of additional pictures to tell the story in writing. In Easter Island, which is a very far cry from the Nile, the pictorial script was laboriously cut into wood, being a possible half way point in development between the pointed stick, the stylus and the brush. Of course, we must not forget that in Egypt they cut their picture symbols very neatly into the stone of their monuments. Undoubtedly, some rather peculiar beliefs concerning abstract things, such as Unmanifest God, came into being because the picturing or symbolizing of such an idea was difficult. The Polynesians, sad to say, considered their “secret” so sacred and of such tribal value that they kept clear of writing and confined themselves to handing down their traditions by word of mouth.
The Polynesian kahuna seems to have been less secretive in the ancient days. It is probable that he initiated others into Huna, and that the lore spread in the rough form of a secret order. But imagine the difficulty of passing along the Huna lore in the language of the kahuna. For the High Self he offered Aumakua or Parental Pair of United Spirits. Here was dualism which was at the same time monism – confusing in the extreme to those who were not told just how and why the male and female united but remained separate. To bridge the language barrier, na kahuna must have begun very early to use common words as symbols. They used the word “Light” to stand for the Aumakua, and all languages had a word for light, so the concept could pass easily into the languages written in cuneiform or in the Sanskrit – both these writings having letters to stand for sounds, much as do our letters in English today. Although the Egyptian pictures of elements named in Huna are sufficiently expressive in themselves to be used to pass along an idea, the change to the complicated Chinese formalized pictures was all but impossible. In the Chinese, the letters to stand for sounds were not developed until modern times. There was a formalized picture for every word in the rich language, and as these pictures multiplied, they lost all resemblance to an actual picture of a thing. To bring Huna from a pre-Polynesian dialect into the Egyptian pictograph, and thence to one or two Chinese written characters, demanded that the mechanism of simple picture drawing be discarded and words embodying symbols of Huna be substituted.
This being the situation, we waste no time looking for words borrowed from the Polynesian dialects when we search for Huna fragments in such languages as Chinese or Sanskrit. Instead, we look at once for the symbol words, such as “Light”. In the Sanskrit we can find mention of the Aumakua in contrast with one or more na Aunihipili, and I have borrowed the idea of Aumakua, Auhani and Aunihipili from that early source in my own efforts to bring the kahuna’s concepts over into English, either directly or by the use of the symbol words – the latter by now having become common to several languages and religions.
W. Max Muller, in his book, Egyptian Mythology, brings up another point of value to us when he explains that, in addition to many other difficulties in making a translation from the Egyptian picture glyphs, there was the trouble caused by the early love of making a play on words. Here we have symbology again, but, given a symbol word in an inscription, and at the same time a “double talk” meaning, such as we find in the language used by na kahuna, then confusion is multiplied.
In addition to the cult of secrecy which surrounded Huna, there was the form of secrecy caused by persecution of the believers in one cult or another. As with the early Christians who went underground in Rome, passwords and plays on words were used as protective measures. In China the set of beliefs embodied in the Secret of the Golden Flower were sometimes in favor with rulers and sometimes subjected to efforts to stamp them out. Whether such a threat caused the kahuna authors of the New Testament to use their code of double talk to conceal Huna in what they wrote cannot be said. But we know that in China the use of code was necessary to get safely through times of persecution. On page 9 of the book under review, author Wilhelm (translated from the German by Cary F. Baynes), tells us that one of the secret signs used by the believers in the materials of the Secret of the Golden Flower was the writing of two Chinese characters one above the other in such a way that where they met they formed a third character which stood for kuang or “light”. The “Golden Flower” symbolized the light or the Aumakua. Or it was called “Golden Elixir”, meaning an elixir of life. In Huna, the Light was the Aumakua and the high mana sent back to the man who was worshiping by sending a gift of low mana, was given the return flow as the “rain of blessings”. The “Water of Kane” was the “Living Water” and the “Water of Life”. The New Testament uses the symbols openly, and so, apparently, did the Chinese.
Wilhelm tells us in his introduction that the teachings of the book were passed on orally at the first. But by the time of the T’ang period, and around the year 755 A.D., it may have been put into writing. By that time original ideas had been mixed with concepts from Taoism, which dated back to about 650 B.C., and with Buddhism, which antedated Christianity in its founding. Oddly enough, there had also been an admixture of Christianity, especially the parts of it which contain the Huna symbols. This may have been a part of the Huna which was carried into China in the first place, or it may have been a later addition. Records show that the Nestorian sect of Christians were great missionaries and travelers. One student of things Chinese, Richards, we are told, “went so far as to consider the Chin Tan Chiao simply a survival of the old Nestorians.” If this is the case, the Huna ingredients of the code were well represented. There is no doubt about the early presence of Nestorians, as there is a well known Nestorian monument in Sianfu which is inscribed both in Chinese and Syrian, and which was erected in 781.
The Book of Changes – the famous I Ching – as well as Taoism, undoubtedly offered certain beliefs which were eventually incorporated in the text of the Secret of the Golden Flower when it was put into writing. The concept of a divine ONE is to be seen, and this descends in the philosophical scale to give us created things which are polarized or divided into the “dark” and “light” nature of the yin and yang, which unite in the circle to make a single unit. In this we have the hint that there was a knowledge of the Aunihipili and Auhane, for the “heart” is used as the symbol of the seat of the emotional consciousness – or as na kahuna had it, that the Aunihipili was the seat and source of the emotions and five senses, these being located in the several organs as the “bowels”. Wilhelm explains that there are two “psychic structures” working in man, the hun and the P’o. He falls back on the Greek concept of the dual nature of man and calls these the “anima and animus”. Again we have the light and dark duality of selves. The poor Aunihipili has always been blamed for the sins of the man and the escape from it and its animal and physical needs, instinctive urges and desires, has furnished material for much of the literature of religion, especially of Yoga.
Wilhelm explains that the light soul is called hun in the Chinese and the dark soul po. Just for the records, let me call attention to the fact that in Huna the “dark” or unenlightened Aunihipili is symbolized by the kahuna word yo, which means “dark” and also ignorant and savage in comparison with the more enlightened Auhane. Oddly enough, na kahuna had no symbol word for the Auhane, which they called uhane. They seemed always to take it for granted that everyone knew this self . Lacking symbols for it, we may be permitted to wonder whether the vagueness in the matter of the Auhane in the Chinese presentation was caused by the original vagueness of na kahuna. The Auhane was “the one which talked”. It also used its will and so corresponded with a version of the logos in Greek philosophy. (The bird symbolized in Huna any form of self spirit.)
Right here we must pause to see just how the idea of the yin/yang or light/dark polarity differs in the Chinese material from that of the original Huna.. In Huna, the polarity applies only to the male and female selves who eventually graduate from the Auhane level to unite and become the bi-polar Aumakua. The Aunihipili and Auhane were not sex opposites except when joined in an abnormal association. The symbols of dark and light applied to them only as a description of their natural stage of growth in terms of intelligence and experience. It will be seen that the dark light and male/female polarity concept covered the entire range of duality from God as opposed to Satan, and from good to evil. But only the play on words as darkened and enlightened pointed at all in the direction of the Aunihipili and Auhane pair. The polarity concept is basic Taoism from the lowest levels of created life on up to the ONE which is said to be split to start the polarized descent into matter of creative consciousness. While Huna does not at all deny the fact that there is sex polarity from low to high, it finds importance only in the great secret which covers the reunion of sundered sexes in the joining and blending of the Mother and Father pair in the Aumakua. However, as these two selves seem able to act separately as Mother or as Father, as well as in a powerfully creative unit, we have a paradox similar to the one which gives us the Christian Father as one with the Son, but still separate. (The Father/Mother concept as Father and Holy Spirit, may be nearer the original.)
Wilhelm mentions the recognized Christian similarities when a comparison is made with the script of theSecret of the Golden Flower. The symbol of light is used for a Higher Being or Self. Jesus was the “Light”. In the Chinese text, as we shall see, the life force was to be “circulated” to the “Light”. Both systems had the idea of the kala or Huna cleansing or baptism with water. (The Holy Ghost was also said to baptize with fire. This is the return flow of the High mana. Water was symbolized as the opposite of fire in Huna, but was also the High mana which could overcome the power of the low mana.
Wilhelm is impressed by the appearance of the Christian idea of the mystical marriage of “the bridegroom of the soul” in the Chinese text; also the parable of the virgins who so badly needed oil for their lamps so they could go in with the wedding party when the time arrived. We read, “…the need of having oil in the lamps so that they can burn brightly, takes on a new and weighty psychological meaning. It goes without saying that the “psychological meaning” derived from the text by Wilhelm and by Jung as he attempts his rather different explanation, falls far short from our point of view because of the lack of a knowledge of Huna.
If this study interests one, it is well to get the book and read with care the translation of the Chinese text in the light of Huna. The commentary, while interesting, gets far afield from the central Huna material, especially as Jung happily rams the material into the mold of his personal psychological system, making a fit regardless of distortions. The text is confused by an effort to fit its philosophy and mechanics into a matching pattern with elements of Taoism, Confucianism, Buddhism and current Chinese Magic. The compiler of the text quotes earlier teachers and gives quotations from other books, at the same time explaining as best he can how these excerpts fit in with the theme he is developing.
We are told that the “Golden Flower” is the symbol of “Light”, or a Higher Intelligence, but it is also “The Elixir of Life”, literally, a “golden ball or pill”. The “Elixir” is a force or power, and is connected with the “Light”, as is our High mana, with the Aumakua.
THE BASIC THING IN THE TEXT, when hunted out of the clutter of ideas and the many passages which seem to have been put in to confuse the uninitiated and prevent him from getting at the truth of the helpful method, boils down to this. One sits down, becomes quiet, gathers in force or, as it is termed, “light”, and causes it to circulate. This circulation is such that the force flows upward to the “Light” as a Higher spirit intelligence, then returns in a “backward flow” to the man. There is talk of a higher and lower heart region, of the light of sun and moon, of light and darkness as polarity, but the basic thing is the Huna secret of accumulating and sending low mana to the Aumakua so that it can return as High mana to help the man.
To make it doubly certain that the Huna basics were known and taught, even in a form difficult to recognize, we read, “The way to the Elixir of Life recognizes as supreme magic, seed water, spirit fire, and thought earth: these three. What is seed water? It is the true one power of former Heaven. Spirit fire is the Light. Thought earth is the Heavenly Heart in the middle house. Spirit fire is used for effecting, thought earth for substance, and seed water for the foundation.
The foregoing would make little sense to one not familiar with the Huna symbols in which water is mana in general, and particularly the vital force as it is generated by the Aunihipili. The “seed” is the Huna symbol for the thought-form structures we make when we present as prayer the picture of the thing or condition which we wish the Aumakua to use as a “seed” and make grow with the “water” or mana sent with the picture “seed” in the Huna prayer action. The mana, when used by the Aumakua, becomes the “spirit fire” which can cause changes to take place in the future which is in process of materializing, or in physical matter. “Thought earth” is the invisible or aka substance of which thought-forms are made and in which the mold or pattern of changed or future conditions is formed.
The use of the symbol term “seed water” is an excellent proof that we have there basic Huna. In the Hawaiian code, the word hua means (1) a seed, and (2) to flow. The idea of “flow” takes us at once to the thing which flows: water, which is the symbol for mana. So, “seed water” is as literal a carrying over from the language code of na kahuna as would be possible. The “flow” meaning of hua also indicates the bubbling upward flow of fermenting liquids, so we have the indication that the mana is to flow upward as to the Aumakua. In the “bubbles” we have the “round balls or pills” of the “Elixir of Life”, symbolizing the round clusters of thought-forms as conceived by na kahuna. Hua also means “to grow”, as well as “seed”. It also means the effect or consequence of an action, in this case the materialization of the mental picture of the prayer action into the tangible answer. This materialization is a meaning duplicated in another word used by na kahuna. (They almost always had two words to use in the code to make sure that if one were lost or changed, the other would survive.)
This second word is ano ano. It has several meanings, some expressed in the root, ano. It means “seed.” It means a “likeness or image of a thing,” and in this, points directly to the mental picture which is the likeness of the thing we ask to have brought about by the Aumakua. The word also means “to change or transform”, and in this meaning we see the whole secret mechanism of presenting the mental picture of what is wanted to the Aumakua so that it may be materialized and caused to replace the unwanted thing or condition. In other words, the picture of health is caused to replace the actual illness and transform illness. Still another meaning is, “the moral quality of an action, or the moral state of the heart.” This reminds us at once of the coded statement in the New Testament, “As a man thinketh in his heart, so is he.” The “heart” symbol is used for the Aunihipili and for the Aumakua. The mental picture is created in the lower heart and is deposited with mana water in the high heart of the Aumakua as a seed which will be caused to grow into a reality. Still another meaning of the word is, “to set apart or consecrate”, and this is what is done with the “seed” picture as it is given over to the Aumakua with mana consecrated for use in making it “grow”.
The parable of the sower in the New Testament deals with the proper planting of field seeds, but has a very ancient and significant inner or secret meaning. The Huna theory, as nearly as we have been able to uncover it, was that the future for each individual was made up almost as if automatically by a process in which the Aumakua uses the hopes, fears, plans and expectations of the lesser man as “seeds” and causes them to grow into realities. “The thing I had feared hath come upon me,” cries Job. The waste of seed by throwing it on rocky soil, as taught in the parable, is a concept straight from Huna. But it has been endlessly misunderstood for the waste of field seed or human semen, especially the latter, as we see in Yoga where a completely abnormal sex life is preached, with the accompanying condemnation of every physical desire of the Aunihipili. It is not this waste of “seed” that was intended. It is the vaster wastage of thinking the wrong thoughts – those of fear – and embodying all the things one does NOT want. We send constantly to na Aumakua the seeds of confusion and trouble as well as those of our best hopes and plans. All too often in our prayers, we present a picture of the wanted condition with elements of the very thing we wish to escape. “Heal my sick body!” includes the “tare” seeds of the illness as well as of the healed condition. Prayer should be made with a mental picture accompanied by a thrice repeated affirmation that the desired condition is now here. It will be in that seed.
In a recent HV, I spoke of my wish to go through the SECRET OF THE GOLDEN FLOWER with great care to try to learn just what might lie behind the stated belief that certain exercises of mind would cause a body to be born which could be inhabited by a higher spirit self. The gestation period might be from nine to eighteen months. I think that I now have separated the parts of the mixed ideas surrounding the general idea.
In the book now under study and review, are some pictures which illustrate the various stages in the development, once the exercises are undertaken. The first picture shows a seated man and it is titled, “Gathering the Light”. This would be better titled, “Gathering mana and making a prayer action, Huna fashion. ”
The second picture shows the seated man with a picture of a small physical being surrounded by a radiance, and placed over the lower abdomen. The title is, “Meditation, Stage 2: Origin of a new being in the place of power.” From things said in the text, I believe we have an elaborate blind and that the mental picture of the prayer which is turned to thought-forms by the Aunihipili, is shown still in the “lower heart”, ready to be sent on a mana flow to the Aumakua. The “new being” is the new mental picture, not a being at all. The solar plexus is certainly “the place of power” in terms of mana. (The text tells us that rhythmic breathing is used in the first two stages. This is the ha of Huna – the heavier breathing that goes with the accumulation of the mana surcharge.)
The third picture shows the same seated man, but the pictured small physical body has left the place over the stomach and now floats on a lotus seat in the air about three feet above the head of the man. It is connected to the top of his head by a curling strand which thickens as it gets higher, and spreads out to make the seat for the little figure – the figure sitting with crossed legs and folded hands just as in the first picture and just as the man himself sits. The title of this illustration is, “Meditation, Stage 3: Separation of the spirit body for independent existence.” Wilhelm gives in his commentary the idea that this was believed to be an actual spirit, born in an invisible body. He calls it a “shadow spirit”, and one wonders whether or not he drew from other related writings that term. The kahuna lore certainly assigned a shadowy body, kino aka, to each of the three selves of the man. However, the text says on page 31, “By means of its circulation (the Light), one returns to the creative. If this method is followed, plenty of seed water will be present of itself, the spirit fire will be ignited, and the thought earth will solidify and crystallize. Thus can the holy fruit mature. The scarabaeus rolls his ball and in the ball there develops life as the effect of the undivided effort of his spiritual concentration. If now an embryo can grow in manure and shed its skin, why should not the dwelling place of our Heavenly Heart also be able to create a body if we concentrate the spirit upon it?” My study of the text makes me conclude, in the light of the other Huna elements which have been presented under a veil, that what is being said is that the mental picture of the prayer is materialized into the actual condition by the Aumakua. As the Aumakua certainly was believed to have its own shadowy body and matured form, there would be no reason, if this is coded or veiled Huna (as it seems certainly to be) to take the creating of a new spirit body literally. On the other hand we must remember that some considerable use of the exercises may be needed before the individual opens his path and makes full contact with the Aumakua.
[There is another page to this Bulletin that was not found in my scans. Ed.]
HUNA VISTAS BULLETIN 32
Guidance From the Aumakua
I REPORT ON PENDULUM ATTEMPTS TO GET GUIDANCE from the Aumakua. As you remember, we recently made a great “breakthrough” in being able to contact and read in P.A. code either the Guide overlooking each of us, or the Aumakua. At the time of the first discussion of this exciting verification via the pendulum of contact with what I now strongly feel is both Guide and Aumakua, I asked all who could to run check tests on my findings. Several have done so successfully, and one HRA was already ahead of me in his own experimenting.
I next proposed that we see what we could do when the contact was indicated as complete with the Aumakua. I ventured the hope that, having such a vivid proof of contact, we’d get enlightenment or inspiration, guidance etc. We have already seen that psychic “seeings” may be obtained, as in the case of the HULA DANCER and RITUAL. We make the contact. We ask for some form of enlightenment, and relax. We wait and watch expectantly for anything which may come into the mind, or may be seen psychically, or heard, tasted or smelled. Colors, music and straight tonal sounds have been reported, also the smell of perfumes. Vivid dreams which seem to have symbolic meaning have been given. (In case one gets such a dream, it is well upon awakening to ask the Aunihipili at once to give an explanation of the symbology of the dream or things seen in it, otherwise understanding is difficult.)
Before I go on, I wish to say that the Aunihipili seems to have a strange way of making the swings and circlings of the pendulum into its own code to fit certain things it measures. Years ago Dr. Oscar Brunler found that over gold or money or even a check, the pendulum will swing a “V”. Now, at least three HRAs have found that their na Aunihipili give the same code indication as mine for the presence of the Aumakua when one tries for contact, that is, a very large vertical swing that continues for up to half a minute, then turns into a very large and perfect clockwise circle. One is reminded of Jung’s postulate of a Universal Subconscious in which the pattern images of all things exists. Or it could be guessed that we of the HRA have, through telepathic contact, been visiting behind the scenes so that our na Aunihipili have met and decided amongst themselves what code movements to use for certain things. A most interesting thing upon which to speculate.
What we all would like is to be able to contact the Aumakua and to take advantage of its greater experience and wisdom, also its ability to see to some extent into the future. We would like to do what many do who contact spirits and ask them just how to do anything and everything, also what is going to happen and to fix everything that may be wrong or difficult or tiresome. (Unfortunately, some spirits love to pretend that they can do all that is asked of them, and many a person has found to his or her sorrow that to follow such guidance can lead to much trouble.) The truth is that we have found through our own and the race experience that we have to plan our lives as na Auhane, and do the best we can to make a go of things. However, we can legitimately ask for guidance and help from the Aumakua as long as we keep trying to move forward under our own power.
I ran a series of tests after learning to make the pendulum verified contact, and used the Q & A system hopefully. I asked permission to ask help through the answers to questions, and got a “yes” in reply. But I soon found that my questions concerning the future got no answer. Nor did attempts to learn what I should do next in my work with Huna and you of the HRA. Everything I proposed seemed to get a faintly approving “yes” swing of the pendulum. In a short time I decided that we had reconstructed Huna right in the first place and that we must not ask the Aumakua to do more than push when we have decided in what direction we should best steer the cart. To review our earlier conclusions, I went back through some of the older Bulletins, and in Bulletin XIV I found a place where “Betty”, the woman who could go back and forth to “the other side” and report findings, as related in some of the books by Stewart Edward White, gave sage advice on the matter of getting desired help and inspiration. As only a few of you will have on hand the back issues of the old HRA Bulletin, I will copy out for you some of the passages. They are taken from, “The Betty Book”, “The Road I know” and “Across the Unknown”.
“The recognition of the things you desire, the forming of your definite purposes, establishes a condition as automatically chemical in its action as establishing the arrangement of any other chemical process, such as the release of gasses or the carbonization of flame or the boiling of water. It starts toward the fulfillment of the desire in proportion to the strength, fervor and persistence of your effort toward it.
“It would be ineffectual to eliminate all stress points from your life, for then you would have no experience in producing harmony. You are not entitled to live with beauty unless you keep trying to lift your own world nearer it.
“There exists in you, indefinitely developable, an engine of power, dynamically creative, capable of impressing and molding your material world according as you give out from your inner being its creative force. (Mana?) This is not primarily the mental creative force which you understand perfectly. It is a higher sense of that, the vital principle of life. It comes not from that mere agent of the soul, the intellect, but from the plexus of life itself. Mental force can make a mold or plan, but for completion this plan must have vital principle supplied. Mental force is the light globe only. True creative force carries with it its own current. It is a matter of heart (emotion?) as well as the clearly seen concept of the mind.
“If we take from it only what the need of the moment forces upon us, our existence is niggardly and hampered. No man need be content with only just enough to get by. It is possible to tap the Source of Supply as a conscious and intended act. And in so doing he will find that what he can take from that Source of Supply is limited only by his desire, power and the energy with which he is willing to back it. For it is unfailing and inexhaustible. And sympathetic and understanding.
“We are not the owner, but the agent. We can get everything, unstinted everything that is good for us and that we have earned and deserve. But only provided we know how to give it away after we get it. Take no thought for the morrow – all things shall be added unto you.
“Inspiration comes only in attraction to some definite output, some definite production. It cannot come unless it has a container. (Thought-form mold?) Inspiration only fills what is prepared for it. It cannot be controlled otherwise. It dissipates unless it meets something that helps its particularization. The force wants to be assisted. It comes for that purpose. Remember that. It is a waiting, undifferentiated force that wants to be differentiated. Your business is now to attach something to it and so make it practical.”
The above paragraph on the nature of inspiration was most important to me in my testing. The idea of a mold to be filled by an impersonal force seems odd because the force should be, after the Huna way of thinking, the high mana of the Aumakua set to work to carry to us thought-forms or mental pictures of the things we are inspired to do. However, the impersonal element seems to be indicated in the words used by na kahuna to indicate “inspiration”. Here we have hanu which has several meanings: “to inspire or draw in breath; to act with energy; something evanescent (like breath and difficult to sense, like vanity).” The roots give the inner meaning of the word. Ha is the symbol of the breathing and accumulating of mana to offer on contact to the Aumakua to empower it to act. The root nu means “to think, reflect, cogitate, or to stir up into action.” There is a third meaning, that of “troubling another by asking favors,” and perhaps that is what we do when ask too often for inspiration from na Aumakua without first making a plan which can be helped along, provided that it is a plan approved by the Aumakua, as desirable.
Another word for “inspire” is hoo eu eu. It means to “stir up or excite to action”. A third word used is hoo lale lele, which also means to urge into action, but whose root la indicates that the Aumakua is to be contacted and the prayer and mana sent “leaping upward” to it. (root lele). So, one gathers that there was inspiration or some form of help asked for by na kahuna, even if there is nothing in the words to show that the assistance would be anything more than to hurry up one’s action rather than to guide in the matter of just what action was to be taken.
Despite the indications that one must make one’s own plans and decisions, I tried asking whether my different plans (which I thought up and asked about one by one with the pendulum talk) were good to follow. The pendulum response was a strange one that varied from the smallest swing to a strong one. I take it that this may indicate a degree of approval, and that the strongest swing might show the best plan. One plan seemed to get the strongest swing of approval, perhaps because I considered it the best, (although by far the most difficult). I asked whether I would have health and strength to carry out the plan, and got a middling strong swing of “yes”. I asked whether such a plan could be financed and brought to a successful conclusion and got a similar answer. After a number of test sittings, I finished with the impression that it was up to me to try to carry out the plan if I so desired, and that If I went into action on it, help would be given – just what kind of help, I could not say, but from past experience the inspirational help is much like other kinds. An idea comes, or a book gives a needed piece of information or provides a new pointer for progress. That events are shaped and even people used to give help is something my experience in the past has repeatedly shown.
MY PLAN should not be mentioned and curiosity aroused if it was not to be divulged.
I pondered long on whether or not to mention the plan, remembering the traditional instructions given the candidates for initiation: “DO, DARE and KEEP SILENT”. The “keep silent” bit, however, was solved in part by consulting the dictionary and seeing what word na kahuna used for “silence”. It was hamau, and it has a secondary meaning of “keeping silent as a part of worship. ” In the hidden or root meanings we have the familiar ha to show that a prayer was to be made in the Huna manner. The root mau has a number of meanings, the first one of interest here is that of “to persevere, to repeat and to do over and over”. This fits well in describing how one must stick to it in carrying out a plan while repeating the prayer action and sending of mana frequently as part of getting inspiration and help. A second meaning of the root is “to dry up”, and this is the symbol of the lack of water or mana. As we know, the mana must be sent often to the Aumakua, we may guess that part of the ha work is to prevent the lack of mana. On the other hand, one cannot but recall the slang phrase for “Be silent”, which is “Oh dry up!” Whether or not talking about one’s plan with others is indicated here, I am not trying to say, but from past experience I know that very often one uses up all one’s energy talking about a plan and trying to meet the objections to it, ending by dropping the plan entirely or by making a feeble start and not finishing.
The plan in question is to get the Huna in Bible material organized and into book form so that it might have a few copies deposited in libraries where students in future times could get at the things we have unearthed and go on from there if they wished. To get into libraries, one must have books bound in hard covers.
Such a book would have to contain a partial dictionary of Hawaiian-English and English-Hawaiian words. To be really good, the complete Andrews Hawaiian-English Dictionary of 580 pages should be reproduced by offset in a single volume, and the English-Hawaiian dictionary of Hitchcock as well, running 256 pages. The new Hawaiian-English dictionary put out by the University of Hawaii at $15 a short time ago leaves out most of the special and root meanings to be found in the 1865 Andrews dictionary. There is at present no proper English-Hawaiian dictionary in print. In addition to these two volumes, space would have to be found for meanings which are given in other dialects of the Polynesian general tongue and which are to be found in Tregear’s Maori Comparative Dictionary, also long out of print.
The next problem is to make available the New Testament in Hawaiian and English. Either this book (if available) would have to be purchased from the American Bible Society or sections reproduced by offset. This book can be had at the present time for $1.25 plus postage. The Hawaiian Bible, complete, may be had also, but with no accompanying English translation.
A list of symbol words and their meanings would have to be provided as well as a list of words with their root meanings explained with them to get at the Huna coded meanings. Then there would be the book itself, explaining everything and giving the inner meanings of many Bible (especially New Testament) passages when they are presented and the code is laid bare. In this main book would need also to be given extracts from THE SECRET OF THE GOLDEN FLOWER and from some Yoga literature as the coded Huna is shown in its spread. A section would be needed to give the early beginnings of the system as traced in ancient Egyptian beliefs, practices, words and glyphs which are part of the old writing.
THE PLAN’S GREATEST OBSTACLE is found in the fact that the type of person to whom Christianity is preached in the various churches, will have nothing at all to do with anything which offers to change a “jot or tittle” of the dogmas which their particular sect fight, bleed and die to defend. These are the people who would have to be interested in the material under discussion and to be brought to buy the books if publication is to become possible in the ordinary way. The people who have broken with orthodox Christianity will seldom do more than throw up their hands at the suggestion that they go back to examine the inner teachings. We have only two active HRAs who are ministers and who understand and value Huna. Letters to the Vatican to try to interest the Roman Catholics in having a look at the materials got no attention unless my books were noted and placed on the black list before my letters were thrown into the waste basket.
Direct by mail advertising has fallen by the wayside for book promotion since postal rates have gone up to the present high point, and the lists of names of book buyers have become so “dirty” that only a fraction of them can be used successfully.
This leaves the frail possibility of interesting some Foundation in financing the publication. However, in the past, approaches to them have been met with a polite, “Don’t bother us Mr. Crackpot. We are busy.”
And still, there must be many Christians in the world who would be of sufficiently open minds to examine the material we have uncovered, and, perhaps, find it of great value. That is one of the reasons why I keep returning to the project despite all the apparent obstacles which stand in the way. I shall keep scratching around and go ahead slowly with the writing, meantime asking for Help and Guidance in the project. I will report when there is fresh Guidance or a new direction is taken. It will be an interesting thing to watch how it works out, and perhaps we can all learn a little more of the HOW of using Huna. Of one thing we can be sure, even now, and that is that we must get up our own steam and start moving, even if very slowly, if we are to get help in finding the right track to follow.
A CHECK ON THE PENDULUM as used in measuring the contact with the Aumakua has been run by HRA Hal Falvey, of Chicago, who’s letters and objection to the belief in spirits have often appeared in the H.V. He reports:
“The March H.V., which, as usual, was a dandy issue, reached me last evening when I was so tired I was like one in a fog. It revived me and I tried to cooperate on the pendulum experiment – the first time I have used the pendulum in a few years. As I accumulated mana, a brisk clockwise rotation started, and continued in increasingly wide circles. I asked, ‘Is the path clear and am I in contact? At once came a strong side to side swing, my ‘yes’ signal. I then prayed for (two things mentioned) and got a vigorous ‘yes’. I then signed off, thanking the Aunihipili and Na Aumakua. Next month, after more prayers and penduluming, I’ll report.
“Mary (Mrs. Falvey) and I feel that messages and answers to questions such as mine above, come from the Aumakua via the Aunihipili in the usual circuit. The fact that a message may not be in symbol form – as was the case in my little experiment, makes no difference, we think. Depending on the individual, the moment and the question, the answer might come as a pendulum swing, a vision, a voice, a symbol, or an authoritative hunch. Since we distrust SPIRITS in general, it might be unlikely for us to get a message in vision or voice, but a hunch would seem probable.
“Don’t laugh, but lately Mary hasn’t done nearly so much prophesying in light trance because we ran across a 35¢ paperback dream book with which we have got astonishingly accurate results, consistently, for about a year. It is titled, YOUR DREAMS, by Thomas B. Thompson, Perma Book M 4206. Affiliated Publishers, Inc., distributors, 630 Fifth Ave., New York 20, N.Y. And published by Pocket Books, Inc., New York. (I’ll try to find a place where I can get copies for those of you who may want them and have trouble getting them locally. MFL) Crochety old Carl Jung flatly refused, so far as I know, to accept anything resembling the Huna ideas about dreams, preferring much more elaborate and fanciful hypotheses. But, curiously, we thought about the possibilities in dreams, both of our Aunihipilis caught on without any instruction whatever and operated, producing prophetic dreams such as neither of us had known before. One must learn to make a quick and accurate record of dreams, and learn to know what is significant, getting the hang of it in general, but it is really quite simple and, as I said, surprisingly accurate, at least for us. One good thing is that, where before I’d ask about things we wanted to know and would conclude with the question, ‘Anything else we’d be interested in knowing?’ we’d get some more data, or not, and too often not. But the dreams give us a fine preview on things about which we had not ‘dreamed’ of asking. (See Chap. X, beginning on page 173 of my book, Secret Science Behind Miracles for the Dunne method and an account of my experience in using it successfully to dream of the future. Dunne’s book is, An Experiment In Time. MFL.)
STRAWS IN THE WIND OF PSYCHISM are most interesting these days, showing, as they do, the quickening interest in psychic things, and the belated response in some of the churches (not the Catholic) to the gentle prodding of a few advanced individuals who feel that the basic things of Psychic Science should be allowed to come back into the fold, especially healing such as was taught in the New Testament. Many of the church members have been going over to spiritualistic views and for a long time the churches have looked with dismay at the numbers of members who have demanded healing and a healing philosophy, these all to often joining the Christian Scientists and New Thought “Science of…” groups.
Here in America we have had for the past few years a group (of which I am a member, even if not an active one) called “The Spiritual Frontiers Fellowship.” The purpose of the organization is to introduce healers to the churches, some using the Spiritualistic methods, some laying on hands with prayer, and some encouraging the study of psychic matters such as ESP. Group prayer is in good standing. I had hoped that when Huna was introduced to the leaders of the Fellowship, they might be able to see its significance and perhaps add a few things to the regular healing methods with beneficial results. (I was thinking of the cleansing or kala rite and a type of confessional, also making amends to gain a feeling that one is worthy of healing or other help. I had hoped that sending mana to the Aumakua might also be recognized by a few.) In a general meeting of the Fellowship two years ago they had a book table, and some of my books were offered for sale, a few being sold. But after that something must have happened of which I am unaware, for in the small magazine published by the Fellowship, none of my books are included in the long list of books recommended and offered for sale. I suppose those in charge of the work are a good example of timidity and reaction in the psychic field, and that little is to be expected of them when it comes to anything so revolutionary as the secret teachings of the greatest healers the world has ever known, na kahuna, one of whom seems to have been so skilled that he started a new school of religious belief by dint of demonstrating the healing value of what he knew. I speak of Jesus, of course.
As usual, they are well ahead of us in these lines in England. An excellent new book has just been published there covering some aspects of the effort to get psychic healing and “seeings” recognized in the Church of England. Let me review the book for you here.
FRONTIERS OF REVELATION is the intriguing tide of a new book by Francis Banks. (It may be had by mail from the publisher, Max Parrish & Co., Ltd., 55 Queen Anne St., London, W 1, England, price 30s, plus postage. A five dollar bill should get one a copy.) Miss Banks, who was for 26 years a member of an Anglican Order in South Africa, then for 15 years head of a Church training college in England, (or perhaps this was also in Africa) reports on the results of the sending out to many members of the Church a long list of questions concerning their psychic and mystical experiences, interests and opinions. The book digests the many answers and gives a large number of the answers which were sent in. One is surprised at the inward experiences which are reported and the interest taken by a small fraction of members in things psychic. The material is skillfully arranged and is discussed in a penetrating and sympathetic manner. All of the main divisions of Psychic Science, from seances to psychokinesis have been reported on in the answers to the list of questions. Healing, prayer, prayer group work and results, even “speaking with tongues” come in for inspection and comment. What pleased me most, (I admit wickedly) was that at last we have had at least a partial recognition of Huna and the fact that it belongs in this field. A few paragraphs are given to Huna and two of my books are mentioned with myself as author. By reading carefully between the lines I could see that Miss Banks had added some of the Huna concepts to her way of thinking, especially the idea of the aka cord and thread with its part in telepathy. She mentions my account of my experiences in which I was able to dream into the future via the Dunne method, and gives a good glimpse of the Huna healing philosophy, of the Aumakua and of the braiding of the aka cord and the sending of vital force along it. Her final chapter is headed, “Revolution or Reformation?” In it she lays open the problems confronting the Church with great skill, quoting many men of the cloth, high and low, as she calls for the restoration of psychic elements in a faith which must catch up with the trends of modern research or face revolution in the ranks. Evidently the bishops who are quoted and one of whom has written the foreword for the book (The Right Reverend the Lord Bishop of Southwark) see the danger of continued exclusion of the psychic factors in the Church, also the benefits which an understanding and use of the psychic factors can bring. The story of her own life in an Anglican Sisterhood, and of her gradual finding of the new world of psychicism, makes fascinating reading. Once she began to survey the materials of Religion, everything became grist for her mill. Mysticism in the Church led to the Mysticism of the Orient. She inspected the several schools of Theosophical teaching, including Steiner’s, and, inevitably, went on to Psychic Science and the several conflicting schools of Psychology, apparently missing nothing of importance, and in due time arriving at Huna. A very important BOOK for this field.
A PROMISING PSYCHIC has been reported by HRA John W. Aiken, D.O., who is a vice president of the Spiritual Frontiers Fellowship. The psychic is an engineer living in New Mexico and busy with his regular work. However, in the past few months he has been working in secret with some doctors who have found that his spirit guide can diagnose and describe treatment successfully in difficult cases where the living doctors are stymied. Tentative plans are being made to set up a Foundation which will hire the engineer and so make it possible for his services to be made available to more doctors. This is a little like the work done by Edgar Cayse who worked in hypnotic trance, but denied spirit help. He was able to make a diagnosis and often to advise treatment or direct the patient to a specialist who could be helpful. This plan is just taking form, but if it can get going properly, we of the HRA will be most pleased to know the details and perhaps can help with the Foundation. Some of us often need help over and beyond what the family physician or even a specialist can offer, and we frequently have friends who have failed to get proper diagnosis and treatment. In the TMHG work I am getting more and more calls for help in cases which do not respond to regular treatment. At the moment there are four cancer cases, one of polio trouble with the lower limbs and three whose trouble baffles the doctors. In the TMHG we do the best we can, but always welcome Guidance to proper medical help.
By the way, the clock will be set ahead for daylight saving time during April. If your state does not do the same, please adjust to match California time, as the sittings go by the clock here at 3 and 7 P.M. I am happy to report that some excellent help has been received by several of us recently in cases covering health, employment, mental upsets and social tangles. One has to give na Aumakua time to materialize the pictures of the desired condition, and all too often we fail to supply enough mana for swift response. In cases where others must be brought to help in some way, the answers to the prayer actions appear to be harder to get. We are not allowed to force others to do as we wish them to do. Obsession remains very difficult to handle and this may also be because the obsessing spirits are protected in some degree by the rule against forcing others to obey. On the other hand, in so far as the philosophical end of this matter goes, we know that na kahuna talked with the spirits who were causing troubles of various kinds, pacified them if they had a real grievance, or used mana shock to dislodge them and hypnotic suggestion to force them to leave. They may also have followed the modern practice of asking good spirits to take charge of them and help them to go on to better things. One of the HRAs writes that he spends time each day in such rescue work, being helped by his Aumakua and friendly spirits on the other side. If he can learn to get his spirit friends to remove obsessing spirits from the living and bring them to be worked on, as they do spirits they find lost on the lower planes, the world would see a great technical advance in the field of things psychic.
(Perhaps I should qualify mentions of spirits, in deference to HRA Hal Falvey, from whom another letter has just been received as I write. In this letter he tells of an unlighted stand lamp which was transported for fourteen feet across a room in the presence of a colored maid, who, naturally, was frightened, and who later brought “conjures” to leave about the house to put a stop to the unseen mover of lamps. On March 8th, the force which Hal is certain cannot be directed by a spirit went into action again, moving a lighted stand lamp four inches on a thick carpet and causing one of the gooseneck arms with its globe and shade to fall 30 degrees. The stand fell against the wall. Both Hal and Mary watched the movement with great interest. Mary said, “It didn’t fall. It was pushed to the edge of the carpet so it would fall.” Mary then went, with Hal’s assistance, into a light trance and looked into the matter. She reported that his and her na Aunihipili had joined forces to move the lamp in order to get attention. His Aunihipili gave Mary this message. “For years you drove me without mercy, or thanks. Then in Huna you learned of my existence and often thanked me, but drove me just as hard. Lately you have been treating me better. That was why you suddenly got a good response with the pendulum. We both want to help. We wanted to give a sign, that’s all.” Hal asks what I think of this. I do not know what to think. If na Aunihipili are not spirits, and if they cannot gang up on us and move lamps, then we have for consideration some very interesting psychokinetic actions to ponder. In any event, it will be interesting to see what happens, now that Hal’s Aunihipili has forgiven his man for driving him too hard and stands ready to help in the normal manner. Of course, one must keep in mind the possibility of “coloring” when such a message is received by Mary, her Aunihipili, supposedly speaking for Aals as well as herself. By the way, I found no stock of the paperback, Your Dreams but have placed an order for a copy and have been promised that a few would be stocked. This was up the coast at Laguna Beach, where I go every other Thursday.)
SPEAKING OF BOOKS, reminds me of the book by Dr. Larson, The Religion of the Occident, which I have mentioned in earlier issues of Huna Vistas and which I have urged you all to get and read. It is a fat paperback with fine paper and large print, and may be had for $2. It has been praised by all of the HRAs who have read it except one, who felt that it ran contrary to the valuable tradition which had grown up around Christianity. She had her $2 refunded and returned the book to me. Through the whole of the book I am still finding information of the most enlightening kind. Recently I was looking through some fine used books on early Egypt (which Cigbo obligingly purchased for me), and I came across a picture copied from a tomb in which the god Osiris was shown lying dead and with wheat growing from his body. On page 11 of Dr. Larson’s invaluable book I read, “In countless representations of Osiris, we see the grain sprouting from his body and in thousands of funerary inscriptions we are told that the sacred bread is the body of the god. In the annual Osirian celebrations, images of the god were made of wheat paste and eaten as a holy sacrament. And even as Osiris was the grain which was planted, died, and sprang to life again, so Isis symbolized the earth mother who received it and in whom it was nurtured.. ‘They regarded both the cow and the earth as the image of Isis.”‘
These early beliefs, which came down to us in slightly changed forms, throw a great light on the dogmas of Christianity. The “eating of the god” to get from his body the mana, as in eating a fallen warrior in ancient times, and for the same reason, appears now as the Lord’s Supper or the rite of Holy Communion. In India we see a similar concept in which the cow (and her child and husband) is sacred and must be allowed to “eat the daisies”. While it seems to be a far cry from the sacred rite performed in order to get sacred mana, it really is not, considered in terms of Huna. The inner teachings now are known to us, and we accumulate and send mana to na Aumakua who, in turn, send us back the return flow of their grade of mana. This high mana is the divine “water of life”. It is the manna that fed the Children of Israel in the wilderness, symbolically. It is the bread and wine of the sacrament. It is the power that causes the good wheat to come to life after being dead in the planting. Did you know that the three days during which Jesus lay in the tomb match the three days between the last fragment of the old moon and the first fragment of the resurrected moon? Sun and moon worship covered the Huna worship of the Aumakua as “the Light of the World”. So the old fathers the new.
HRA Dr. E. E. Rogers has given a further report on his experience in using Huna and suggestion to help the obsessed. He writes: “Since having such fantastic success in cases of obsession, by hypnosis, the strengthening of the Aunihipili by suggestion, and, most important, by invitation of na Aumakua of myself and the patient to supervise and add their Mana to the operation, I have found the same speed and certainty of success with hypnoanalysis for cases of emotional instability caused by complexes, impaired abilities, such as ‘drive’, memory, etc. Such things are always caused by unfortunate commands or miseducation by somebody, in the early childhood of the patient, and I find these aberrant incidents can be rendered ineffective to cause compulsions, also in a very short time, and without much effort, and even without having to know exactly what or where they are. In other words, resolution can be accomplished SPONTANEOUSLY by using the same means used to remove obsessing spirits.
“I have known for a long time that the value of diagnosis in overcoming disease is greatly overrated. Healing is spontaneous, and without our conscious knowledge or consent. All we are required to do is TO REMOVE THE OBSTACLES TO HEALING, not, as is the common custom, to try to add some nostrum and to give that the credit for healing.
“No person knows how healing occurs, nor can he make it happen. It happens spontaneously, once the subconscious mind is NOT PREVENTED from normal function. My thought was – why should this not also be so with mental obstacles – and it is. It is silly to have to tell the subconscious what or where the trouble is in the mind, as it would be unnecessary to have to tell it that the cut is in the foot, not the hand. The subconscious is more aware what the trouble is, mentally and physically, than the conscious could ever be. All the expert or physician is required to do is to know how NORMAL function is, and to direct the functions of the mind in that channel, the subconscious by direction, the Higher Self by invitation.
“In the parable of the storm at sea, interpreted according to Huna, Jesus – the superconscious – did not have to ask what the cause of the storm – emotional confusion – was, nor determine the velocity of the wind. This would be the activity of the ‘medical scientist.’ Quibbling about the effects. The Aumakua can, by its very presence, remove the ‘storm’ from the two lower selves. And this presence of the Aumakua can be consciously and successfully cultivated and invoked, with increasing certainty, by proper Huna preparation and receptivity. At least it can by myself and many others. This MUST happen in all cases of fantastic healing. In many cases, such as that of Edgar Cayse, the healer is not consciously aware of the mechanism. It is much better that we cultivate this faculty, inborn in all of us, though perhaps in varying degrees, consciously – and this is entirely possible, with proper technique and persistence.”
I comment: I have been running P.A. readings before treatment and after, on some of Dr. Roger’s patients. The readings show clearly the obsessing entities. We agree on the readings so closely that this in itself is a great satisfaction. Then, with the new method, we read the patient himself and the entities by themselves. This gives us an idea of the intelligence of the entities as compared with that of the patient. In the old method we made one reading for degree and got an average of the combined intelligences. We now also can often get a reading on a helpful spirit near the patient, if there is one, and on his Aumakua. Normal cases show the Aumakua degree standing averaged in with the subjects, lifting it up to fifty degrees. Little by little we are making what is, cumulatively, really surprising progress in the research along various lines.
HUNA VISTAS BULLETIN 33
Huna in the Ancient Languages
I AM HAPPY TO REPORT that my daily sittings, pendulum in hand, to make contact with my Aumakua and ask for inspiration and guidance, appear to be working well. The guidance still seems to be strong and clear that I should try to get the material together for the book on the coded and symbolized Huna which is hidden in parts of the Bible and the Gnostic literature. I have had no “seeings” relative to this project, and I am impressed more and more with the seeming fact that one has to go ahead on one’s own, doing the best one can, and looking to the Aumakua for a general inspiration in the background. Only now and then have I been faced with a problem for which I had no answer, and at such times I have asked the answer and then leafed through my old Hawaiian dictionary, watching for a place where the words might point me in the right direction.
ONE SUCH PROBLEM, was that of whether to try to simplify and “write down” the material to the level of the average church goer who cannot grasp abstractions to any extent. The answer was very definite and indicated that the material should be given in full, complicated or not. This seems logical, as from experience I have learned that only the intelligent would ever read the book when made available.
THE PROBLEM OF GETTING SUCH A BOOK PUBLISHED was answered with a word telling me to let that matter ride and to finish the first part — the writing. I was encouraged by several letters from HRAs expressing approval of the project and the belief that the material should be made available in book form for the few who are ready for it now, or who may be in the next generation. One good friend worked to get pendulum answers to the question of the expensive printing and publication problems, and forwarded the information he received that some foundation would bring out the book or books, once they were ready. So, I am putting every spare bit of time into the task, and am constantly surprised and delighted at how wonderful the material is and how it seems to fall into place beautifully under the invited Guidance.
MIRACULOUS HEALING comes to the fore repeatedly as I work on the coded Huna in the Four Gospels and in the masses of apocryphal and gnostic material. More than ever I am impressed that there is a way to call it down and that it will be something like the power which prevents the feet of the fire walkers from being burned, once we find just how to invoke it. Perhaps there is a need for some strange inner change corresponding to the mystery working out at the times of baptism or other Initiation steps. There also seems to be the miraculous clearing of the path to the Aumakua always available if we could learn to ask for it correctly — with the driving away of “eating companion” spirits and the removal of fixations.
OF ONE THING WE CAN BE CERTAIN, and this is that something needs to be done in addition to lifting the voice and saying, “O Lord, give me health, wealth and happiness!” We of the West have prayed like that, “in the name of Jesus, the Anointed” for 2, 000 years. In the East they have prayed in a similar manner to many gods in the name of many saviors, and only once in a great number of times has any one of the prayers been answered.
IN PAST CENTURIES MEN WERE MORE LOGICAL. They reasoned that men needed to DO something to make themselves deserving of answers to their prayers. They gave something in return. The children of the Catholic Church are still instructed to do this. They dicker with the Lord Jesus Christ or the Blessed Saints, and promise to give to the poor, or to the Holy Church or to some good cause, a certain amount of Service in return for the materialization of the thing or circumstance desired. And, I am pleased to say, my Catholic friends report that very often this works. The “Novena,” or prayer repeated many times, once an hour, with appropriate pledges or sacrifices, (in terms of money or what have you) often gets anything from a liquor license for a restaurant about to be opened (godhelp), to a job which will keep body and soul together. I can name friends who have had such pleas answered after the many hourly prayers of a “Novena” and the injection of a wonderful childish faith which is denied to us, the skeptics and learned. The “good deed”, similar to that performed by the good Boy or Girl Scout (bless their hearts, and the patient and often dull adults who work so hard to lead and instruct them!) is so much better than the burning of a candle on which Holy Church and Standard Oil profit. Of’ course, the sacrifice of animals or even human beings, of the old and dark days, is now seen to have been an offense instead of a gift of first water to the “gods”. Our Lord Jesus, of the Western world (borrowed from early Egypt and later Middle East sources), was explicit in denouncing the animal sacrifices. We have accepted this renunciation with great relief, and have happily gone over to offering nothing at all. Their Lord Buddha, who offered a reform of a greatly decadent Brahmanism before Jesus was to walk the rocky ground of Palestine, suggested NO SACRIFICES at all. He preached the most amazing doctrine of all — that of denying that anything was real, and giving up life and all that goes with it in order to ESCAPE it and arrive in a self less state which was named, “Nirvana”.
IF FOR NO OTHER REASON, if we are to believe na Kahuna of yesterday, we should offer a sacrifice of something we hold to be of value to make us feel that we deserve to be helped in answer to our prayers. If the Aunihipili is not convinced that the man is deserving, it may not send the prayer picture and gift of mana to the Aumakua, or, it may change the picture to make it a fitting punishment instead of a reward for the guilty man. For one who is familiar with Huna, it is evident that there is nothing of a physical nature (such as a lamb burned on an altar) which would please a Aumakua who lives in the rare aka atmosphere beyond the physical. If the parental love of the Aumakua Mother-Father is as Huna describes it, then we may decide that a good and helpful life on the Auhane and Aunihipili level would please far more than any material thing we could offer. This is what Jesus taught in the outer circles. But for the initiate disciples he taught something in addition. It was that na Aumakua must be given mana if they are to make swift changes for us on the material plane. He also taught that the “path” of contact with the Aumakua must be cleared of guilt blocks and of eating companion spirits prompting the man to hurt others or to be bad and selfish. Beyond this was the teaching of the full and final stage of “salvation”. This was the graduation from the physical mental level to that of the Aumakua by a Auhane man and woman, the pair having at last learned to work together in perfect love.
IT SEEMS ODD that this final perfection of the union of man and wife should have remained so long a part of the secret lore, but outside of Huna we find the idea in a most distorted form. Christianity, thanks to Paul, assigned woman a most inferior position as “the weaker vessel”, although most of the very old religions worshiped the Mother before they did the Father of the god level of being. Their Lord, Buddha seems to have overlooked the inner significance of the sexes. He accepted candidates for his brotherhood from both sexes, pausing only to point out that all love and desire was of the unreal and was, therefore, to be avoided.
TO GET BACK TO THE MATTER OF SACRIFICE, and to the Huna teaching that mana is to be accumulated and sent to the Aumakua. In the HRA we have many who disagree with the Huna idea in one way or another. This, of course, is to be expected, but I am often acting as advocate for the Huna concepts. I cannot prove to the satisfaction of all that Huna is the correct system, but I can show that in the root word ha , we have proof that na kahuna believed that they could breath deeply (ha) and accumulate a surcharge of low mana, then contact the Aumakua and send it along the shadowy cord to the Aumakua. They believed that the Aunihipili made the mana from the food consumed and the additional air breathed during the process of accumulating. HRA Hal Styles, D.D., head of “The Church of the Good Neighbor”, at Reseda, California, and who stresses healing by “spiritual” means, wrote recently to comment on Huna Vistas No. 32. 1 quote in part from his letter.
“May I offer a thought that is cold, hard fact with me. Specifically referring to the paragraphs from The Betty Book and The Road I Know and Across the Unknown: energy or life force that enters the body comes from and through the medium of the astral cord, to and down the spinal column to enter and lodge in the solar plexus: When we call for help we turn on the power and the flow of additional energy supplies a particularly immediate need.”
I do not know whether a direct quotation was given in the letter, drawing on the books mentioned, or not. But I wish to point out the fact that Huna differs with the ideas which we have found in India and elsewhere, and whose sources seem to have been the original Huna, warped and distorted so that half the initiatory lore has been long since lost.
PRANA means, in Sanskrit, “breath”. It does not mean vital force, although that idea has been added to the original meaning of the word. It is to be compared to the Huna symbol word, ha, which also means breath and to breath heavily. The Sanskrit word, jiva, literally, “existing”, has been given the fuller meaning of, “Cosmic life, or soul, ” this life manifesting on all planes. (From Hoult’s Dictionary of Theosophical Terms.) In the distortions of the original meaning of “breath” for prana, we see in Yoga the use of breath control with the idea that a life force could be made to flow (like the Huna mana) through centers in the body and open them, even leaving the body at the top of the head to go to a higher part of the soul of man — the real. At no place can one read that the life force is drawn from any source other than the breath. And from this idea that the force is “breathed in” from the air, has come the belief that there is a large amount of vital force mixed with the air we breathe. It follows that there must be different kinds of force, and that the finest can be drawn from the higher levels of cosmic life in some way. If we could live on the energy in the air alone, we would need no digestive organs. But Mother Nature has gone to great pains to provide us with a set or organs designed to get life elements from food. I consider this a good argument despite the fact (which one HRA recently called to my attention) that some people are supposed to be able to live for years without food or even water. Two women in India are supposed to live on air, and Prof. Hotema who writes of many strange matters, has done a mimeo book, so it is said, in which he advocates learning this surprising ability. (My HRA friend was on his way to insist on seeing Prof. Hotema and getting the exact instructions so that he might graduate from his usual diet of raw juices, fruits, nuts, etc., to a diet of nothing at all. He, by the way, once fasted for 40 days to heal himself when told that he had a cancer. I have heard several times of this drastic cancer cure, and am assured that it works. I also heard some years ago that Edgar Cayce, the famous psychic diagnostician, had said that the eating of three raw almonds a day would prevent cancer. By the way, the Health Food stores can supply what is often called “Vitamin V”, and which is unsaturated fatty acids from linseed oil and with linoleic and linolenic acids. These come in pill form and are highly recommended for men suffering from prostate gland trouble. I learned this from my friend who told me about the benefits of alfalfa pills, which I take faithfully with each meal, and which seem to keep the back in joint in some unexplained way.)
TO GET BACK TO THE LETTER of HRA Hal Styles. In it he called my attention to a number of passages in the Bible which should be good in the new book I am now outlining, and in speaking of the “mana” used in healing, he quoted John Vii:37-38, which runs: “37. In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38. He that believeth in me, as the Scripture hath said, out of his belly shall flow rivers of living water.” This, Dr. Styles points out, certainly indicates the solar plexus region as the place from which mana (symbolized by wai, or water), is to flow for the quenching of spiritual thirst, and, we suppose, for healing. The passage does not say that the mana flowed from the Aumakua into the “belly” in the first place. As I interpret it in the light of Huna, the good man who is initiated and who believes what the Great Kahuna taught in secret, accumulated much mana and sent it from his Aunihipili to the Aumakua, who, in turn did the “works” of which John speaks in other passages.
In the Book of John we have more coded Huna than in the other three Gospels, and also a much closer resemblance to the Gnostic Literature. To the student of Huna it appears very clear that Jesus, who was “one with the Father”, spoke in the coded writings as either the Father Aumakua or as the lesser “Son of Man”, the Aunihipili and Auhane part of the triune man. Dr. Styles postscripts his appreciated letter with: “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” (John Viii:12) In the language used by Hawaiian na kahuna, the word for “light” is both code and symbol. It stands for the Aumakua, in which form the word is la a , and also means “sacred”. It appears as the main root in o la, meaning “life”, and translating literally, “of the light.” To heal was hoo la, “to cause or restore life or light”, suggesting that to restore the full contact with the Aumakua is part of the healing process. Jesus is reported by John to have said, “I am the way, the truth and the light.” The “way” is also a code and symbol containing the root for “light. It is la, meaning “path” as well as “light”, and indicates the shadowy cord and the open path of contact with the Aumakua.
AN INTERESTING LETTER came from HRA Richard Klappert, of Arizona, mentioned in a recent H. V. as making a study of the Indians and of the effects of eating the peyote buttons to release the Aunihipili or whatever it is that happens when the senses are quickened, colors brightened and visions seen. He has used Huna for his own healing well enough to surprise his doctors and get himself released from a center for tubercular veterans. He writes:
This issue (No. 32) of the Huna Vistas was one of the best yet. It contained an announcement I’ve been waiting for years for you to make. The fact that you are at last writing a book presenting the Huna in Bible material you have uncovered over the years. I am 100% for it as many HRAs must be, and I hope you’ll keep us informed via the Huna Vistas as to how the work is progressing.
“Your report of how Dr. Rogers uses Huna to bring about healing was most helpful to me. It simplifies the problem of how to ask for help without putting limitations on the methods to be used.Just ask the Aumakua to remove the obstacles to healing and let nature take its course. And all along I’ve spent hours, composing complicated instructions! So now I’ll try it and see what happens. I am still trying to get out of this wheelchair, but can’t seem to break through, in this respect.
“I’ve been getting very good results as far as circumstances go, tho. All I have to do is realize a strong desire for something — such as a tape recorder — and before long the way opens for me to acquire it. I hope I’ll eventually do this with my health. One must be persistent. (Signed) With best regards, Richard Klappert.”
MY COMMENT is that in the coded Huna in the Gospels and related Gnostic writings, one reads in the outer and simple meanings the fact that “sins” were forgiven by the healer in at least some cases as a part of the healing rite. It is also evident that faith was needed. The inner teaching gives the more complicated Huna beliefs concerning the nature of cleansing and the necessity for the turning over of a new leaf by those told to “go and sin no more.” One cannot know just what overlay of ideas came to be added to the various writings. I have great hope that we can use the outer method to ask for forgiveness of our sins, whatever we feel them to be, and then be given the healing or other help. It has recently struck me as odd that in none of the coded writings is to be found the healing of social tangles and bad luck in matters of making a living. The only suggestion that these might also be healed, as they were healed by later na kahuna of Polynesia, comes in the command that one seek first the kingdom of heaven, and the promise that “all these things shall be added unto you.” The word for “added” in Hawaiian may have the meaning of “a gift”, “to assist” or “to unite, as by splicing or sewing together.” The idea of “unite” may point in the secret side of the lore to union with the Father Aumakua, or it could even be a promised union of male and female to allow graduation to the level of na Aumakua. Uniting by “sewing together” involves the use of a thread, and we find here the aka thread or cord of connection symbolized, not only for na Kahuna, but for some of the ancient sages of India, where the “sacred thread” is given as a sign of acceptance into an order similar to the acceptance marked by the Church with the rite of Confirmation. In the earlier Egyptian writing, the sound value for the letter “h” was also the symbol and glyph for “rope”, and in this we can see the aka cord without much stretch of imagination. The word “ha” was written with a hand and arm extended across the rope to indicate “giving”. While there is no proof that these glyphs indicate Huna basic beliefs, still they might.
At the left we have the rope and the hand glyph for giving. The rope has three parts and could indicate three selves connected with the cord, up and down, to and from the Aumakua at the top as mana flows up and back. Together the two glyphs spell the word ha, which is the same word used as the symbol of the accumulating and sending of mana. The steeple shaped glyph also means “to give,” and reminds one of our church steeples pointing to heaven. The next glyph is “a cord”. It also means the number 100, while below it is the glyph for a string which tied a scroll and so means “book”. Neither have Huna implications. But with the three-part wave glyph for “water” we can see the three grades of mana — always noting the use of the code of three, to fit the three selves, three manas and three shadowy or aka bodies of Huna. At the left we have the word “ab” and the identifying glyph for the idea of “pure”. The man lifts his arms to heaven as a sign of worship while being washed by a down pouring of water. The three wave glyph for water suggests three manas and a purification by the Aumakua as well.
Next we have the two glyphs for “way” or “road”. One is a knotted loop on a thread, called by Budge a “magic knot” but he adds a ? to the definition. The “way” via the thread or cord is to the Aumakua, if this is a Huna glyph original. The other glyph is simply for a road.
The three heads and three umbrellas or sun shades in picture-glyph for “oven”, represents the utterly evil person being destroyed entirely in the oven fires of the Egyptian version of hell. The three heads seem to indicate the three selves of the man. The manas are not indicated, but the three sun shades can be taken to represent the three shadowy bodies of the man, and offer the idea that all three selves of the man are destroyed, together with his triune aka vehicles — a very complete destruction, indeed.
As in Huna, the soul of man is symbolized by a bird, in Egyptian glyphs the “baiu” bird which is like a stork. For “souls” three of these birds are drawn interlocking in a line, and the usual sign for a plurality of the thing mentioned is not used. The implication is again one of three selves or souls, and here again, the triune man. (The three interlaced storks were beyond my amateur drawing ability, so I did not try to reproduce them.) **** I see that I did not explain the glyph above marked with (*). It is the glyph “an offering” or “oblation”. The thread with the magic knot may indicate the aka cord up which goes the low mana, this being represented by a single line for water. The significance is seen here of the custom, of the outer circles in which any kind of drink was used to make an oblation to the gods — a small amount being poured out on the ground before the rest was drunk. For the explanation of many beliefs and customs, we have only to go back to the early Egyptians — perhaps to the Huna initiates who appear to have lived amongst them.
A. E. W. Budge, the great authority on the Egyptian language and glyphs, tried to sort out and give us the names for the parts believed by the Egyptians to make up the man. I will quote. “The ka, ba andsekhem, were the ‘double’ of a man, his soul and the power which animated and moved the spiritual body in heaven; the entire economy of a man consisted of that body, ba soul, khaibit shadow, khu spirit, ab heart, sekhem power, ren name, and sahu spiritual body.” (From page 214, Books on Egypt and Chaldea.) The tangle can be resolved swiftly if we compare the parts with the three selves, three shadowy bodies and three manas of Huna.
WHERE DID THE POLYNESIANS COME FROM?
This question has by no means been settled to my satisfaction. About a year ago I reviewed for you a paperback book by Robert C. Suggs, The Island Civilizations of Polynesia, and told how he claims that the ancestors of the Polynesians were originally a tribe living on the coast of Indochina or South China and that the Chinese in about 1800 B.C. crowded them out so that they went to hunt for new homes and eventually settled from Papua to Tahiti, then New Zealand and Samoa, finally reaching Hawaii and Easter Island. He says the language relations and physical characteristics and tools and customs all prove this. He thinks the original savages mingled with the Malay peoples and darker races, finally evolving into the typical Polynesian after a dozen or so generations on the Pacific island homes. He says nothing of the people who speak a dialect of the general Polynesian tongue in Madagascar, or of the possession of most of the famous Old Testament Bible stories by the Pacific branches of the race. He also neglects to place before his readers the legends which quite apparently were borrowed from India at some time of early contact. Of course, he had never heard of the coded Huna in the New Testament.
RECENTLY NEW INFORMATION was found in the works of Budge dealing with the languages used in ancient times in Egypt, that is, new to me. For years I have wondered how the learned Judge Fornander, of the Hawaii of yesterday, came to write in one of his many books on the Hawaiians, that their language came nearest of all to matching the Coptic. He also pointed out the similarity of the Hawaiian legends to those of Adam and Eve, Noah and the Ark, and even Jonah and the Whale. In the encyclopedias I could find little of value about the Coptic, but now in Budge, and in the book mentioned a page earlier, a most interesting explanation. Let me quote.
“… there were three different kinds of writing in Egypt. The oldest form of writing is the hieroglyphic, in which various objects, animate and inanimate, for which the characters stand are depicted as accurately as possible. Speaking generally, celestial objects are (in the glyphs) colored blue, as are also the metal vessels and instruments; birds, and reptiles are painted as far as possible to represent their natural colours; and so on. It is evident that the increased speed at which government orders (at a later period) and letters would have to be written would cause the scribe, unconsciously at first, to abbreviate and modify the picture signs, until at length only the most salient characteristics of each remained … Little by little the hieroglyphics lost much of their pictorial character, and degenerated into a series of signs which went to form the cursive writing called Hieratic.
“… In later times, i. e., about B.C. 900, the scribes invented a series of purely arbitrary or conventional characters which were modifications of the hieratic and so a new style of writing, called Enchorial or Demotic. In the Ptolemaic period the Demotic was considered to be of such importance that whenever the text of a royal decree was inscribed on a stele, a version of the said decree, written in the Demotic character, was added. (Famous example, the Rosetta Stone which enabled modern savants to begin to read the old inscriptions.)
“In all works on ancient Egyptian grammar the reader will find frequent reference to Coptic. The Coptic language is a dialect of Egyptian of which four or five varieties are known. The dialect dates from the second century of our era, and the literature written in it is chiefly Christian. Curiously enough Coptic is written with the letters of the Greek alphabet, to which were added six characters, derived from the Demotic forms of Ancient Egyptian hieroglyphics, to express sounds which were peculiar to the Egyptian language.”
In another part of his book Prof. Budge tells in a most interesting way how the pictures gradually gave way to quite a different system. Again I quote.
“As long as the Egyptians used picture writing pure and simple their meaning was easily understood, but when they began to spell their words with alphabetic signs and syllabic values of picture signs, which had no reference whatever to the original meaning of the signs, it was at once found necessary to indicate in some way the meaning and even sounds of many words so written; they did this by adding to them signs which are called determinatives. It is impossible to say when the Egyptians first began to add determinatives to their words, but all known hieroglyphic inscriptions not pre-dynastic contain them, and it seems as if they must have been the product of prehistoric times. They, however, occur less frequently in the texts of the earlier than of the later dynasties. Some of the ideographs have more than one phonetic value, in which case they are called polyphones; many of the ideographs representing entirely different objects have similar values, in which case they are called homophones. A remarkable peculiarity of Egyptian hieroglyphics is the slight modification of form which they suffered during a period of thousands of years, a fact due, no doubt, partly to the materials upon which the Egyptians inscribed them, and partly to a conservatism begotten of religious convictions. The Babylonian and Chinese picture characters became modified at so early a period that, some thousands of years before Christ, their original forms were lost.
There were a great many glyphs, some 20,000 being needed by the printer who set by hand the books reproducing the ancient writings. In Egypt the paper was made by slicing the stalks of papyrus reeds and laying down a first layer of strips side by side. Over this was laid a second layer of strips running at right angles. The whole was soaked in water and paste was mixed in for some kinds of paper. The top layer of sliced stalks ran lengthwise of a roll usually several feet long. The width of the paper as well as the length might vary. Writing was done with water color or ink applied with a small frayed end of a certain reed. In Babylon the writing was done on clay with a triangular pointed stylus, the clay tablet or cylinder then being baked and hardened. In Polynesia a similar process of paper making was used, but the material was the inner bark of the paper mulberry tree, seeds of which were carried with them by the Polynesians. The bark strips were overlaid while wet, and as in the manufacture of papyrus paper in Egypt, beaten with a mallet to cause the wet strips to join and make a felt formation. The Polynesiantapa paper was made in thicker and larger sheets as the bark could be joined on all sides by fresh material. Once dried, a sheet could be painted to give designs or wooden stamps were used to stamp on designs. The resulting paper cloth was tough and strong if kept dry.
The first paper made from artificial pulped wood was made by paper wasps. The Chinese must have been an observant people even in ancient times, for by B.C. 200 or earlier, they were pulping various fibers and felting them together in thin layers to make paper. The Arabs learned it from captured Chinese in about 650 A.D., and eventually this process replaced the one used for so long in Egypt, where a brisk trade had been carried on with Greece and Rome, the papyrus being used in place of fine skins for commercial documents. Oddly enough, the Polynesians were so conservative that, not only did they go to great lengths to prevent their language from suffering word changes, they also refused to weave fibers into cloth. The knowledge of weaving was (like the use of bow and arrow, which they spurned) all around them, but they continued to make paper cloth in the way of the Egyptians for their use.
IT IS INTERESTING TO SPECULATE on the possibility that the language of the ancestral Polynesians might have been similar in some ways to one of the five dialects of the Coptic dialect in general of the Egyptian. Gerald Massey, in the second volume of his, A Book of the Beginnings, written before 1881, when dictionaries of the Polynesian dialects were still rather poor, was convinced that the words they used were similar in enough ways to prove that the Maori (which goes for all Polynesians) came originally from the land centering around the Nile. He gives a long list of words taken from the Maori and the Egyptian, explaining that according to the laws of sound change in words passing from one dialect to another, there were differences to be noted, but that there was no mistaking the similarity in sound as well as in the meaning. He also gives a list, several pages long, of words still used by tribes in Africa and which are closely related to the Egyptian and Maori. On page 514 he explains: “The phonetic S was not extant at the time the Maori migrated from the common centre (around Egypt and the Near East and North Africa~ but it was when the Akkadians branched off of the parent stock; and, but for the evolution of the Sa from Ka, there would have been no Semite or Sumeri.” And on page 536 where he speaks of the remarkable preservation of the Maori words, he says, “We are apt to look on the Chinese as a very conservative and stereotyped people, as they are in the continuity of their customs, and yet language has been so worn down by them that words are often like coins with the features effaced. An accented vowel is at times all that remains of two or three consonants, and the explorer is constantly confronted with abysses of abrading. Language is tenfold less worn down in Maori.”
When one sees how ka becomes sa and then ba, and how a consonant is dropped or a vowel ending added for of or by, the wonder is that a single borrowed word in our own language can be traced back to its source. Take our word “old” and see the changes made in it from one time and one people to another, as a complete dictionary shows. It becomes eald and eld as in elder, aald and auld. Our word “ancient” is derived from the Latin ante meaning “before.” With this in mind one can equate the most unlike words if they have the same general meaning. The Egyptian word for “soul” is aat while atta is a mental image. Massey equates these with ata in the Maori (aka in the Hawaiian) which also means something reflected to make an image, and so a spirit (in Maori dialect). He gives the Egyptian for breath as haa, and the Maori (and Hawaiian) as ha, a symbol word with which we are most familiar in our study of Huna. He also shows how identical words get their meanings changed, as the word ia, which means in Egyptian “to wash”, also “water”. In Maori it means a current of water, also any kind of fish living in water.
One might lay claim to the origination of the Adam and Eve story for the Polynesians through the language. The legend of the Maori people tells us that the gods made man of red and white clay and breathed life into him. He was “First Man”. Then a “bone of the breath” or rib was taken from him and made into Eve. The word for her in Maori is ivi, pronounced Evee and meaning “bone”. So far as I know, the word or name Eve has no specific meaning in Egyptian, although I note with some interest that hefa, which one might equate with Eve by its sounds, means “serpent”, and while we are at it we can ask if this is a hint that there was no serpent at all tempting Eve — that it was she, herself, and that she just made up a good excuse for eating the apple. Well take it or leave it, as you like, I wish to go on record as entertaining grave suspicions that the men who happily derive the Polynesians from the South China region on linguistic grounds might find better connections if they had a look at Maori, Egyptian and African words, as did the astute Mr. Massey.
THE PAPERBACK BOOK, Your Dreams, mentioned in an earlier H.V. has not yet been obtained. My book dealer from whom I ordered it in another town, which I visit twice a month to see a sick friend, has been all upset because of having to move his shop. I’ll try him again next time I am near.
NO ANSWER HAS BEEN RECEIVED from HRA Dr. Westlake in response to my letter asking details on the shape of the “patterns” made of wood which he tells of using with such success in sending healing forces to those at a distance who have been diagnosed by radionics methods. Nor did he say just how he goes about deciding which of the Bach flower remedies to use to fit the need.
THE BACH REMEDIES were discussed some years back in the HRA Bulletins, and several of us got sets of them from England from HRA Nora Weeks, who makes them up when the flowers or leaves and things are right. We tried with the use of the pendulum to find the right remedies for individuals, but were not very successful. In recent years a man took to making a remedy of a similar “flower essence” sort which he calls “Exultation of Flowers” and for which he claimed wonderful healing properties. His dictum is that the body automatically selects from the mixture just what it needs. I have had two letters recently, one from England telling of the wonderful results obtained with the Bach “Rescue Remedy” and others of the 36 [Bach Flower Remedies]. The Exultation of Flowers remedy was praised by an HRA who had recently tried it out. I seem to recall an article telling how the maker of the Exultation of Flowers was taken to court and given a bad time because of the unorthodox nature of his drops. Let me quote from the letter about the use of the Bach Remedies:
“The Rescue Remedy is quite astonishingly effective. A friend of mine had five teeth out and would have collapsed on the pavement if her daughter had not supported her. She was shaking and ill for three days. A fortnight later she had another lot of extractions, but took three drops of the Rescue Remedy in water just before. She had no fear, no trembling, no shock, and felt well enough to walk home and work, but we would not let her do either. Other remedies are more subtle in their action. After a week or a fortnight one may suddenly realize that there is an improvement. Another friend who had ulcerative colitis of long standing and who was all set and gloomy at the prospect of a nasty operation, took a combination of the remedies for a fortnight before the final examination by the surgeon and was then told that the operation was not necessary. He promptly returned to half time work at the office. A small girl lost her fear and consequent dislike of a subject at school and is doing well after only about ten days of minute doses of the pine.” In the letter he goes on to report on his findings in the matter of Subud. He says, in part:
“I was ‘opened’ almost 4 years ago and have taken every opportunity of attending latihans — well over 100 of them — but I remain quite immune from any conscious effect. Nevertheless, I have observed the effect on many people. Women are generally more readily opened than men. Many men, especially the older ones, remain unaffected and give it up after a few months. One man from India, persisted for two years and then suddenly ‘got it’ and forged ahead. The first effects are elation, then difficulties and perhaps depression as undesirable habits and thoughts. come into evidence and are thrown off, often poisoning the psychic atmosphere and affecting other people. After this, Subud people report a much more happy and harmonious life. Anyone can stop the effects of the latibans simply by asking … but some sensitives remain open to all sorts of influences and have to be shielded.”
HUNA VISTAS BULLETIN 34
The Power to Heal
A Possible Clue to Instant Healing, “The Word”, The Power Behind the “Word” Magic, The Mother Half of the Aumakua, “Speak For the God” and Faith would be the Keynote
A POSSIBLE CLUE TO INSTANT HEALING has turned up while I have been looking through the Huna material which is scattered through the books and bulletins which many of you of the HRA have helped me to produce.
WHILE MAKING MY DAILY PENDULUM CONTACT with my Aumakua to offer mana and love and to ask for Guidance, particularly in the matter of the handling of the HRA work and in the writing of the book covering the Huna in Bible and Gnostic literature, I was suddenly struck with an idea. It was that we have been neglecting the consideration of what na kahuna called “SPEAKING FOR THE GOD”. With na kahuna “the god” with whom they identified themselves and for whom they spoke in uttering the command, “BE HEALED”, was the Aumakua. In the Gospels we find Jesus using the formula, “Thy faith has made this possible. BE YOU HEALEDI” He explained to his inner circle of disciples, “Not 1, but the Father within; He doeth the works”. He added, “The Father and I are one.” It is apparent from our studies of the Huna coded and hidden in the New Testament, that Jesus spoke of himself in two ways. He was “The Son of Man” as a combined Aunihupili and Auhane, but as he spoke of himself as “The Son of God”, he was including his Aumakua and indicating the human trinity of selves.
WHAT WE NOW NEED TO KNOW IS just how one becomes “one with the Father/Mother Aumakua” and becomes privileged to speak the WORD of command to bring about healing. We know that the “path” must be opened and blocks cleared away for the patient, also that faith must be sufficient. We know that much mana is needed and must be used in making swift changes in physical matter, such as in the broken bone or diseased flesh where there is healing.
“THE WORD” has been spoken about as something mystical and creative down the centuries. We read in the veiled writings such things as, ‘In the beginning was the Word. And the Word was with God. And the Word was God.” But that statement is very young, comparatively speaking. We need to try to go back to search for source materials. Early Egypt is indicated as a better place to continue the search. In my library I have Gerald Massey’s two volume book, Egypt, the Light of the World and we can turn to it for information. On page 192 of Vol. I there is in progress a discussion of the ritual angles of The Book of the Dead. Let me quote:
“Enough has now been cited to show the method of the Ritual and the mode of the eschatology (beliefs concerning life after death conditions) of the Egyptian religion, which was founded in the mould of pre-extant mythology. The Book of the Dead is the Egyptian book of life. It is the pre-Christian word of God. We learn this from the account which it gives of itself. It is attributed to Ra, as the inspiring Holy Spirit. Ra (light or sun) was the father in heaven, who has the title of Huhi, the eternal. (In Hawaiian hu is the rising and overflowing of life as symbolized by leaven. Hi is the reverse of the rising tide or leaven of life. It is “to flow away”. A cycle of incarnations seems to be indicated, and these under the direction of the Aumakua as the Light) from which we derive the Hebrew name of lhuh. The word was given by God the father to the ever coming son as manifestor for the father. This was Horus, who, as the coming son, is Iu-sa or lu-su, and as the prince of peace, Iu-emhetep. Horus, the son, is the Word in person. Hence the speaker in the character of Horus says, ‘I utter his words — the words of Ra — to men of the present generation, and I repeat his words to him who is deprived of breath’. (We seem here to have an early concept of Jesus speaking for the Father, and raising the dead by the use of the Father’s word of command or power.) That is, as Horus, the sayer or logos, who utters the ‘words of Ra the father in heaven to the living on earth, and to the breathless Manes (spirits) in Amenta (mystical after death place) when he descends into Hades or the later hell to preach to the spirits in prison. The word or the sayings thus originated with Ra the father in heaven. They were uttered by Horus the son, and when written down in the hieroglyphics by the fingers of Taht-Aan for human guidance they supplied a basis for the Book of the Dead.
“It had been ordained by Ra. that his words, such as those that bring about ‘the resurrection and the glory’, should be written down by the divine scribe Taht-Aan, to make the word truth, and to effect the triumph of Osiris against his adversaries; and it is proclaimed in the opening chapter of the Ritual that this mandate had been obeyed by Taht. The Ritual purports to contain the gnosis (knowledge) of salvation from the second death, together with the ways and means of attaining eternal life, as these were acted in the drama of the Osirlan mysteries ….
“The object of the words of power, the magical invocations, the Ameral ceremonies, the purgatorial trials, is the resurrection of the mortal to the life everlasting. The opening chapter is described as the ‘words’ which bring about the resurrection on the Mount of Glory, and the closing chapters show the deceased upon the summit of attainment. He has joined the lords of eternity in ‘the circle of Osiris,’ and in the likeness of his own human self, the ‘very figure which he had on earth,’ but changed and glorified. The Word of god personified in Horus preceded the written word of God and when the words of power were written down by Taht and the scribe of truth, they were assigned to Horus as the logia. (words or sayings) of the Lord, and preserved as precious records of him who was the word in person; first the word of power as the founder, then the word in truth or made truth, as the fulfiller. The divine words, when written, constituted the scriptures, the earliest of which are those ascribed to Hermes, or Taht, the reputed author of all the sacred writings. The magical words of power when written down by Taht became the nucleus of the Ritual, which is late in comparison with the astronomical mythology and other forms of sign language, and belong mainly to the Osirian religion.
“The mystical word of power, from the first, was female. Apt at Ombos was worshiped as ‘the Living Word.’ The supreme type of this power borne upon the head of Shu is the hinder part of a lioness, her sign of sexual potency. Great magical words of power are ascribed to Isis, (Isis and Osiris were the parents of the son, Horus. They have the characteristics of the Father/Mother Aumakua with Horus representing the son made up of a Aunihipili and Auhane.) whose word of power in the human sphere was personified in Horus the child, her word which issued from silence. This is the word that was made flesh in a mortal likeness, the soul derived from the blood. Child Horus, however, manifests in divers phenomena as the Word of Power emaned by Isis, in the water, in vegetation, in food, and lastly in the virgin mother’s blood.”
I COMMENT: In the above we have the same tangle of outward teachings concerning the ancient beliefs, combined with the hidden inner teachings, that we meet in the later writings which make up much of the New Testament and the literature of the Gnosis where Jesus is also presented as a living man. Huna beliefs, coded and symbolized, appear constantly as one studies the early Egyptian and later Christian and Gnostic materials. But unless one knows Huna and the language used in the code, one becomes lost in a forest so thick that it cannot be seen because of the trees.
To understand the idea of “the word” as used when “speaking for the god”, we need to look carefully at the Huna words for speak and for word. The same root is used in both. It is le`lo. O`lelo is a word and is also to speak. The “0” may be translated “of”. Le, as seen in lele, is to rise upward. It is the symbol used by na kahuna to indicate the rising of the mana and thought form prayer along the aka cord to the Aumakua. The root lo has the notation of “the fore part of the head”, or the “brain”. It may be the coded thought that the prayer is sent by the man as a conscious being. Another meaning may be found in the symbolic moving up and down of the tongue, the up being the rise of the mana and prayer, and the down the lower man as the source of the sending to the Aumakua. Another word for “speak” is i and this also means “to beget, as a father”. This is the creative aspect we must have in mind when we think of “speaking for the god” to create the new condition in which healing is complete. This root word “i”, is found in io, which has the meaning of “flesh” and also of “true, real, not imaginary”. Here the code may be giving us the basic idea of causing the word to become fIesh and at the same time to become the truth or materialized and real thing brought about through the use of the mechanism of speaking the word with/for the Father/ Mother.
WE SEEM TO HAVE COME TO UNDERSTAND the ancient Huna belief, and from the evidence of instant healing performed by the best of na kahuna we need next to ask just how one goes about it to identify oneself with the Aumakua and speak for it successfully the command words, “be healed”. It would seem that this HOW has been the subject of much of the instruction contained in the outer meanings of Holy Writ from the days of The Book of the Dead to the time of the Gospels. In between these and perhaps a little after the latter, we have the Gnostic literature. In Yoga we may have instruction from a separate but slightly similar source belief.
One has but to try to make the union or full identification as a part of speaking the word for the Aumakua to stir up an immediate reaction on the part of the Aunihipili. All the “blocks” in the path suddenly rise mountain high. All the inferiority complexes are triggered. One becomes suddenly and completely abashed at the thought of one’s almost wicked temerity. One asks, “Who am I that I should try to play god?” But we finally bring ourselves to try. We accumulate mana, make the contact, and feel the tingle of the “fine rain” of returning mana. We feel about in our mind and senses to try to find some indication that we are so fully one with the Aumakua that we can speak the word for it. We sense nothing. We select a sick friend or bad condition and speak the word of healing or correction. Nothing happens. We ask ourselves why. We wonder whether or not the ingredient of faith has been lacking on the part of patient and healer.
IN FIRE WALKING WE HAVE THE NEXT CLUE. I have been going back over such material as I have on the rite, and in every account of the performance or demonstration of heat immunity except one, I have found that the fire walker or handler went through a special period of preparation. This might be one of purification, as in the Hindu performance so well studied and described by George Sandwith. (see Chapter 3 of his book, The Miracle, Hunters.) Or it might be a ritual observation of rules and the recital of certain prayers when the wood and stones for the fire walk were being selected, or the ti leaf or other green material for the wand or whisk used to brush the hot stones before the first step was taken. The one exception was found in the account of English experimenters who hired one Hassin, a professional, to demonstrate the fire walk. He failed to furnish protection for others and did a poor job of walking the red coals himself. The Englishmen, being certain that nothing more than courage and a firm step was needed, stepped out on the same fire, and one of them crossed with only a small blister, although, as I recall, another was burned and had to leave the coals after two steps. He did not report any special sensation of being in contact with any spirit or god speak of the successful Englishman.) On the other hand, the Polynesian fire walker reported by Charles Kenn in his book FIRE WALKING FROM THE INSIDE, said that his fire walking friend who initiated him, observed the ritual prayers and then, early in the morning before the fire was lighted under the stones, saw spirits of the gods dancing on the stones, and so was sure that they had heard the prayers and would be there when needed to prevent burns.
THE POWER BEHIND THE “WORD” MAGIC, WAS FEMININE, you will recall Massey saying in the passages just quoted from his books. This may be very significant. In the Polynesian invocations, the “Woman of the Sky” is addressed. She was Hina, the early moon goddess, whose light is cool, coming from the moon, in contrast to the hot rays from the sun over which her partner, Tane, presides. In his report, HRA George Sandwith wrote of his conversation ahead of the date of the fire walk, with one of the young Hindus in Fiji who would participate. I quote:
“With shining eyes full of feeling he spoke of the Goddess Kali who, as Mother of the World, radiates ineffable beauty, tenderness and compassion for all her earthly children whom she longs to draw into her arms. (It was to her that prayers were addressed for fire immunity.) His voice shook with emotion as he spoke of his love for a Glorious Being, seemingly as real to him as any beauty of flesh and blood … I asked him if it might be possible for a European to contact the Goddess in the same way as he had done. He replied, ‘Of course. The name is of no importance, so if you are a Christian you can think of the Virgin Mary as Queen of the Heavens, or if you are scientific, think of the Power that created the Universe. It is all the same.”‘
To the fire walker there may come a very strong sense of the presence of a god or goddess, just as many people have a “realization” or a “religious experience”. But although such experiences are deeply impressive, they are usually fleeting and subjective. One may see the white light, but perhaps only once or twice in a long lifetime. It would seem that the senses are made to sense things less rarefied than the aka bodies of na Aumakua or gods. But now that we have the pendulum test to evidence in the swings that the Aunihipili is reporting contact, we have something to help us greatly and to back up blind faith as it may never have been backed up before in all the centuries.
WHAT I AM DRIVING AT IS that perhaps the thing we have missed is that we must take all necessary steps to make ourselves ready, then make the contact, perhaps with the pendulum to assure us that it is complete, and then go ahead, believing that we have identified ourselves with the Aumakua, and utter the word of power, “‘Be ye healed!” This gets us directly to the point, but we must not over simplify the preliminary steps, about which all the mass of outer instructions revolve. We must unblock the path, make amends for hurts done to others so that we can be convinced on all levels that we are free from guilt and are ready to begin doing things to make us deserve the help of na Aumakua. We must live so that the evil spirits about us find in us no response to their urgings and go away. We must purify ourselves as we feel we should, and perhaps follow the old rules and rituals of a favored belief. We must practice making contact with the Aumakua and offering love and mana with the presentation of the “seed” or mental image of the condition which we wish to have materialized for us.
THE TIME ELEMENT MUST NOT BE FORGOTTEN. There is the instant healing and the slow. Changes of conditions may demand that the old future which has been crystallized be torn down and we must brace ourselves as the pieces fall on our heads in a frightening way. Then there is the consideration of the chance that the manifesting of the desired new and good future will involve changes in the lives of others. We know that we have free will, and that we are not allowed to infringe on the rights of others to exert free will. Here na Aumakua of all concerned may need to be consulted by our own Aumakua, and ways and means agreed upon so that all involved may benefit when the new condition is brought about. The “seed” or plan may have to be revised until acceptable to all on the three levels of being.
THE GREAT DIFFICULTY OF UNBLOCKING THE PATH and of getting rid of defeating companion spirits who may be influencing our lives to our detriment, has been apparent since the beginning of our study of the Huna lore and of the methods used by na kahuna of yesterday. Dianetics and Scientology were amateur efforts to shorten, and improve on, the methods of the psychiatrists. Promises and claims have awakened hopes and ended in disappointment for a great many.
HOWEVER, THERE IS FRESH HOPE. We have gone back to the point at which we started the Huna investigation to fire immunity. We have also gone back to the Huna hidden in Biblical and other writings, and here we find unmistakable evidence of the belief that the same use of the spoken word — spoken for the god — can be the means of unblocking the path as the preliminary to healing and helping. It stands to reason that if the Aumakua can heal the body and cause changes in circumstances, it should also be able to make changes for us in the matter of fixations and spirit influence. A Gallup Poll report dated April 16th of this year, (sent to me by one of the observant HRAs) tells of the finding of one person in each five who has had a very definite “religious experience” of the kind that points directly to the opening of the path by the Aumakua or the removal of spirits bent on exerting an evil influence. The burdened and darkened come suddenly into the light. A great uplift is experienced. Often the whole way and pattern of life is changed. The sensations are mixed and hard to describe, but leave a very deep and lasting impression.
THE MOTHER HALF OF THE AUMAKUA, as the one to whom certain types of prayer should be addressed, presents a new problem in our search for workable information. Let us examine two versions of the invocation used by the Polynesian fire walking na kahuna just before starting to go across the hot stones. The first is taken from page 507 of O’Brien’s book, Mystic Isles of the South Seas (The Century Co., 1921). He observed the fire walking rite in Tahiti and does not give the source of the invocation, but it seems to have been in translation and available at that time, as was a similar translation used by Charles W. Kenn, which we will also examine. O’Brien wrote that the kahuna had been in a hut in the forest clearing getting himself into the right frame of mind for the walk while others made ready the hot stones. “A deacon of the church went to him, and informed him that the umu (oven) was ready, and he came slowly toward us. He wore a white pare (short skirt) of the ancient tapa, and a white tiput , a poncho of the same beaten bark fabrics. His head was crowned with the ti leaves, and in his hand he had a wand of the same. He halted three steps from the fiery furnace, and chanted In Tahitian:
“Oh spirits who put fire in the oven, slack the firel Oh worm of black earth, Oh worm of bright earth, fresh water, sea water, heat of the oven, red of the oven, support the feet of the walkers, and fan away the fire! Oh Cold Beings, let us pass over the middle of the oven! Oh Great Woman, who puts the fire in the heavens, hold still the leaf that fans the fire! Let thy children go on the oven for a little while! Mother of the first footstep! Mother of the second footstep! Mother of the third footstep! Mother of the fourth footstep! Mother of the fifth footstep! Mother of the sixth footstep! Mother of the seventh footstep! Mother of the eighth footstep! Mother of the ninth footstep! Mother of the tenth footstep! )h Great Woman, who puts the fire in the heavens, all is hidden!”
O’Brien then tells how the kahuna walked confidently down the fire pit and back. He invited the people of the audience to follow, and they walked after him with no injury except for one woman who slipped and fell and “had an injury that was weeks in curing.” (This is similar to the accidents Charles Kenn reported, three people being burned out of over 500 spectators who walked uninjured under the protection of the master fire walker.) O’Brien also relates the highlights of his earlier experience when he observed a similar performance in Honolulu by one Papa Ita, who had come from Tahiti, and who crossed the hot stones several times and even stood still in the center of the pit while photographs were made. He did not invite the members of his audience to walk under his protection.
In contrast, we have quite a different arrangement of the invocational material as obtained and presented by Charles W Kenn, (one time HRA who resigned because he objected strongly to my use of the roots of Hawaiian words to get at inner meanings).
Mr. Kenn, who is the ranking expert on things Hawaiian, tells in his book (long out of print) how different rites and invocations were used in various preparatory steps before the fire walking. The ti plant, whose leaves are used in many Huna rites, were selected in a special way with the following invocation recited upon approaching the selected two headed stalk.
“Holder of the first footstep (Etc. like the other prayer, down to:)
Holder of the tenth footstep
Oh great woman who set fire to the skies
All is covered!” (Instead of “all is hidden”.)
Before breaking off the ti plant, this invocation was given:
“Oh hosts of godsl Awake, arise! You and I are going to the ti oven tomorrow!
Oh hosts of gods! Go tonight! And tomorrow you and I shall go.”
The ti plant was placed for the night on the altar of a native temple, if one was available, or, as in the case of the rite Mr. Kenn observed, it was wrapped in cloth and placed in the room of the master fire walker, Tu`nui Arii`peu (one of a long line of initiate fire walkers, of which Mr. Kenn is the last by courtesy of adoption.) This invocation was given before leaving the area where the ti plant had been plucked.
“Arise! Awake, 0h hosts of gods! Let your feet take you to the ti oven. Fresh water and salt water come also. Let the cool darkness and the cool light go to the oven; let the redness and the shades of the fire all go. You will go, you will go tonight, and tomorrow it will be you and I. We shall go to the Umu Ti.”
Mr. Kenn wrote, “The next day, after supervising the lighting of the (wood in) the fire pit (under the selected stones), the Chief kept to a temporary shelter on the grounds, meditating until time for the fire walking to begin. When the time came, he walked several paces from the fire pit toward the sea, and facing the sea, again recited the third invocation just given.
“After this he turned around and walked slowly and deliberately toward the pit, reciting the first invocation. Upon reaching the pit, he repeated the following invocation, at the end stepping down to stand on the first and cooler marginal stone in the pit while slapping or brushing the stones quickly with the ti leaf wand which he had all this time carried over his shoulder. He had more ti leaves draped about him on his head and around his waist.”
“Oh ye attendants of the fire pit extinguish the flames! Oh dark cool head. Oh light cool head. The fresh water!The sea water!
The heat of the fire pit! The low flickering of the fire pit! Hold up the footsteps of the common people advancing. Fan away the heat of the atmosphere! Oh cold beings Let us lie down together in the fire pit. Hold fast the fan, 0h Great Woman who lights the skies. And let us go to the center of the fire pit.”
Kenn: “At the end of the invocation, and again shouldering his ti leaf wand, the Chief walked slowly across the hot stones to the far end of the pit and stepped off to the ground. He continued to walk straight ahead for twenty paces, all the while not looking back. He paused and stood facing east while he recited the third invocation again. Meantime the people had been following him across.” This whole performance from brushing the hot stones with the ti leaf wand on, was repeated four times. Then the Chief warned that the protection was being withdrawn and left the grounds. Kenn writes, “One young man tried the walk later, despite the warning, and was severely burned.”
IT IS EVIDENT THAT THE EXACT WORDING OF THE PRAYERS may vary, and in a similar way there may be different gods invoked. But the basic mental or “seed” picture of the protection being given is the same. We can guess that the mana or power is always the same also. But whether the invocations are better addressed to a female god or the Mother half of the Aumakua, is difficult to ascertain.
THE GENERAL THEORY OF HUNA would indicate that the Father half of the Aumakua might play a fecundating part in creating the “seed” image of the heat being held under control. The Mother half would then exert her power to gestate the “seed” and cause it to manifest as a physical condition. We are forced to think, of course, in terms of the life level we know as na Auhane. To be able to understand how the Father/Mother work on their higher level is beyond us and enters the realm of complete abstractions in so far as we are concerned. We have to speak to ourselves in parables which hint at the greater meanings. At this point we may do well to look back at what appears to be Huna in early Egypt, and to ask if we can trace the idea of the joining of the male and female to make one god-like Being. Let me quote again from Massey’s same book, but from page 182.
“There was no father god or divinized begetter among the seven primordial powers. They were a company of brothers. Ptah was the first type of a father individualized as the father who transforms into his own son (as the Father and Jesus), and also as a father and mother in one person. The elemental souls (the brothers just mentioned as powers) were blended with the human in the deity Ptah, and in Atum Ra, his successor (Ra or La for Light), the ancestral spirit was typified and divinized as a god in perfect human form, who became the typical father of the human race and of immortal souls proceeding from him as their creator, who is now to be distinguished from all previous gods which had reproduced by transformation and by reincorporation or incarnation of the elemental powers. All the super human powers previously extant were combined and blended in the final form of the all in one, the motherhood included. For in the trinity of Osiris, Horus, and Ra, which three are one, the first person is imaged in the likeness of both sexes. Osiris as male with female mammae is a figure of the nourisher and source of life, who had been from the beginning when the mother was the ‘only one’. The one god of the Egyptian theology culminated as the eternal power of evolution, reproduction, transformation, renewal, and rebirth from death to life, on the earth in food, and to a life of the soul that is perpetuated in the spirit …”
WHILE MASSEY DID NOT KNOW OF THE HUNA or secret teachings concerning the three selves of the man and the sex duality of the Aumakua, he presents much material into which we can peer and see the Huna meanings standing out rather clearly. The ancient Huna system of beliefs, whether right or wrong, seems still to be the most logical and to fit best with what we have come to know in modern times about the nature of man’s mind.
ONE CAN IMAGINE A FUTURE DAY in which a series of experiments could be carried out to let likely candidates practice at the art of healing. As I see it, we would have to have a place where the would be healers could assemble and could take in hand a few volunteer patients at a time. The use of Psychometric Analysis would show what patients were harboring “eating companion” spirits or what ones might be bothered by fixations or deep seated feelings of guilt. Instead of trying to use some system of mental therapy similar to that in vogue with the psychiatrists, the healer would turn to the baptismal or cleansing (kala: “to restore light”) ritual, even using water as a physical stimulus, and never forgetting to have the one to be freed by the cleansing rite make amends for past hurts done to others, and also perform good deeds to gain the conviction that cleansing and healing are deserved.
IDENTIFICATION WITH THE AUMAKUA and learning to “speak for the god’ or “utter the words of power”, would make the healer ready for practice. Then, in any cleansing rite or effort to call down instant or slower healing, the new method which we are just beginning to consider, would be used — the Aumakua in every case being invited to join with the lower man so that the three could work as a single unit. The healer would generate the mana and make the mental “seed” picture of the corrected condition, and there might be additional mana drawn from a circle or larger audience gathered to watch the proceedings.
FAITH WOULD BE THE KEYNOTE of the healing work. The healer would have to go through the proper preparatory actions or rituals and then accept on blind faith the fact that the contact and identification had been successful and that he could “speak for the god” then go ahead and speak. If just a little success could be had, this would generate telling confidence which could in turn become faith of the kind which has the strength to uphold healer and patient alike as they walk forward, unable to see or sense na Aumakua but knowing that they were there and ready to act the moment conditions are made right for the combined action. In the early attempts there would be certain to be failures, but if the whole process was well understood, and the reasons for failure were admitted, the efforts could continue and later successes would greatly quicken the progress.
UNTIL SUCH A TIME, perhaps we, as individuals, can practice identification with the Father/Mother and try to qualify ourselves to “speak the word” to bring healing or changes in circumstances. Now and then one ready to accept the Help might be selected by accident and, even at a distance, be cleansed, then healed or otherwise helped. Perhaps we can use the Hudson method in conjunction with such practice. A good beginning would be to do all possible to make oneself ready, then see what can be done about getting the Aumakua to clear away for us the blocks in the way of complete temporary union. We may not suspect the presence of such obstacles. Also, we may find our desire to make ourselves right for Service is too weak. The prayer of the man who needed healing for his daughter may then be remembered, “Lord, I believe; help thou my unbelief.” The Aunihipili is noted for its stubborn clinging to habits and vices, and may be hard to bring into line, but we can ask that help be given and go ahead using blind faith that the Help will be supplied if we as na Auhane continue to want it sincerely.
I have paused here to make a contact (with the pendulum to give the outer evidence of its completion) and have asked if what has been set down in this Huna Vista is pointing in the right general direction. I get a strong “Yes” in answer. By the way, the pendulum will swing more and more strongly on the 12 o’clock line as one accumulates mana and sends it in trying for contact. After about 45 seconds (for me) the swing slowly changes and moves to the left until it is swinging strongly on the 9 to 3 o’clock horizontal, making a cross of the two lines. One may feel the tingle at this point. The swing may change again and this time to a strong clockwise circle. One voluntarily stops the pendulum at this point and begins asking questions or relaxing and watching for ideas to come or for a visual “seeing” to come. I was looking recently at Frank L. Riley’s fine book of compiled quotations from the world holy books, and was interested to note in his introduction the statement that he had felt higher guidance in his work. He wrote, “This stupendous undertaking unfolded from simple beginnings as though some higher guiding power was directing the work. Indeed, it could only be under inspirational guidance that this composite Bible (Bible of Bibles) would have evolved to completion, for it began in simple marginal notations while I was reading the different Scriptures of the world.” I have felt that I was getting guidance in the matter of assembling the Huna in Bible material, and it may well be that the other fellow’s inspiration and conviction of guidance will seem silly to most of his friends, but even if na kind Aumakua see fit to prompt one to try to follow what seems to be encouragement to do something which seems desirable, while the project may be of little importance actually, still there is growth for the individual and some others may benefit. Joseph Smith felt that he was under guidance when he took the steps which resulted in the formation of the cult of the Latter Day Saints.
It would seem useless to ask for higher assistance and then refuse to act on what may seem to be guidance, even very dim guidance. The thing to be avoided, of course, is mistaking imagined guidance for the real, and the promptings of selfish desires, especially for praise or recognition, for genuine inspiration. Also, one may well be warned by the proliferation of spirit dictated books, that there is the danger that spirits may use one and pretend to give guidance of the first order, making claims of speaking for Supreme God, and producing masses of high sounding “teachings” which, upon close inspection, are found to be both useless and misleading, despite the insertion of many fine platitudes. We must tread “the razor’s edge” most circumspectly if we are to avoid falling to one side or the other. Meantime, Huna, as far as we have come to know it, works remarkably well for some of us and remains our great satisfaction in the matter of a set of beliefs upon which we can personally depend for Light and direction. Let me quote parts of a letter:
” … I know that the Aumakua is there and that his presence is all. All problems are solved and obstacles removed. Whatever the result of prayer, the result was the right result. I give prayers of gratitude and praise and love for the ceaseless ‘rain of blessings’ in my life, bringing health, perfect happiness and much abundance in every phase of living.” (I say Amen to this.)
HUNA VISTAS BULLETIN 35
Patterns of Health
Using “patterns” in making a diagnosis of physical ills (from Dr. Westlake’s book, Patterns of Health), Radionics and Pendulum use in healing. Radionics and Color therapy as used in New Zealand, Q & As with the Aumakua, Watch your step with your Aumakua, and Miscellaneous Unfinished Business
GOOD NEWS COMES FROM HRA DR. WESTLAKE in England, whose new book, Patterns of Health, was reviewed in one of the recent Huna Vistas. It will be recalled that he has been working on a new and revolutionary theory covering the possibility of using “patterns” in making a diagnosis of physical ills and also in sending out treatment over intervening distance. He had long been a student of what we have come to call “Radionics”, and had not been satisfied with either the proposed theories or the instruments invented by such inventors as Dr. Abrarn , Dr. Ruth Drown, George de la Warr and others. The theories failed to explain what the instruments were seen to do, and the performance of the instruments themselves was not good enough. One prime defect was to be seen in the fact that the instruments would work only in the hands of individuals with natural psychic talents.
Dr. Westlake organized a research team a few years ago and decided to try to go directly to a Higher Intelligence for help in exploring the “Radionics” field. He made use of a fine natural psychic, and the pendulum and the “Question & Answer” method was used to get information. The story, as told in the book, is a fascinating one. In time, with a combination of information given via the Q & A method and reliance on what seems to have been information given by way of inspiration, the discovery was made that patterns or designs cut into form from wood had a strange power to direct what may be called “radiations”, for want of a more exact word.
The patterns were tested as two dimensional and then three. The possibility that the patterns act without the necessity of having a psychic for an operator gave rise to the need for new and different guesses at a fresh set of explanations. One pattern which had been made of several parts, was found to send out some form of force all by itself, and the parts were, thereafter, separated to break up the radiation pattern when experiments were not being carried on.
On the beat of the several patterns which were evolved, it was found that by placing a blood sample of a patient in its central position, and by placing small amounts of basic remedies around the outer section of the pattern, the patient at a distance appeared automatically to select the needed something from the right remedies and use them to bring about the healing. As the actual substances did not fly through the air or vanish from the containers, the question arose as to what DID leave the medicines and go to the patient? Some radiated force seems to be the best answer, but this calls for complicated answers involving frequencies and so on.
Death broke up the research team and the work came to a stop. But I have just received the good news that a new team has been formed and that the work is now continuing. Dr. Westlake writes that as yet the work to not far enough along to justify giving out the details of the construction of the “patterns” or information as to just how they can be used. This will come later, when the field has been fully explored. New and different patterns may be developed, given time.
Dr. Westlake, however, gives this most encouraging piece of information for those of us who believe with na kahuna that “eating companion” spirits often bother the living, sometimes slightly, and sometimes to the point of complete obsession. He writes, “Theoretically, these therapeutic patterns should be able to deal with these obsessional states caused by ‘eating companions’ . . . ” That is, indeed, good news. The increase in obsessional afflictions has ceased to indicate a “crying need” for a cure: the need is now at the “howling screaming” level. Hasten the day when the right pattern and right remedies can be used to get help for the many who are so deeply afflicted by the “devils” on “the other side”. It seems possible that some substance might be found that would repel spirits with its radiations, while causing no injury to the living victim. In the mental hospitals they are experimenting with many new drugs which seem to cause physical changes in the patients that prevent the obsessing entities from taking over and controlling them. Of course, no doctor is supposed to believe in the existence of such entities, so the research cannot go forward as it should
Several times in the past I have mentioned the”Bug Chasing” radionics instrument in which a photograph of a field was placed in an instrument and the dials set to radiate out to the field some essence from such things as a leaf from a eucalyptus tree. In a letter I once had from the gentleman who had worked up quite a successful business protecting fields of cotton from the boll weevil, he said that when the radiation from the tree leaf was present, the weevils starved rather than eat the radiated bolls – or at least that was the theory he went on. In passing, let me say that governmental authorities sided with the weevils and obtained a permanent injunction against this method of extermination.
When the Ballards were going full blast with their “I Am” organization a few years ago, I recall being told by one of the HRAs who had gone over to them that one of the strict rules was against the eating of garlic, as the “Ascended Masters” were offended by members who smelled of the stuff. This may or may not be true, and there may or may not be such “Masters” to offend, but it illustrates what I have in mind and if we could find something sufficiently obnoxious to spirits, but even enjoyed by the living, something might be accomplished. We know that some things attract spirits, such as drink, and we see many obsessional drunkards who are hagridden in this manner. All of which brings us back once more to the problem of just what it is that garlic or alcohol could give off other than its actual substance and which a spirit can sufficiently absorb to affect it. The same applies to medicines and the 12 basic mineral salts which are common to all organic life, and which, with the Bach Flower Remedies and perhaps some Homeopathic medicines are being used with the special pattern by Dr. Westlake in the course of treatment.
I also recall a strange thing which HRA Verne Cameron, inventor of the Aurameter, discovered and was able to demonstrate to me. (I have discussed this before in the bulletins, of course.) He found that “mind over matter” applied beautifully to the invisible matter such as that named aka or “shadowy” by na kahuna, and of which the bodies of spirits are made up. He has found such bodies with the use of his Aurameter when spirits have hidden themselves as a test of his prowess. He also found that he could locate and determine by their form the nature of thought-form structures made by his friends – such things as mental images of cubes, balls and vases. This led to an experiment of great significance in which he mentally created a large cylinder. His Aurameter would move its horizontal pendulum away from its surface at any point when brought close, in this way showing its shape and size. He then put out his hands and mentally pictured the cylinder as he lifted it and placed it at a different spot in the room. Again the Aurameter showed where it stood. For the final demonstration, he commanded mentally that the cylinder show its location by exerting a gravity pull on another of his dowsing instruments which responds to additional gravity pulls sent up by underground streams of water. This instrument has a spring balanced pendulum which, when pulled off balance by the slightest increase in gravitational pull, falls from a vertical position to a horizontal. After the gravity had been built into the thought-form cylinder, the gravity indicator would let drop its pendulum each time it was brought over the cylinder.
Just what the significance of this manipulation of gravity may be, is hard to say, but my guess is that it is in some way part and parcel of the body of evidence being gathered which shows that there are substances and forces which physical tests will not show, but which the Aunihipili, with its psychic sense, can recognize. To what extent the Aunihipili of Verne Cameron is involved in causing the pendulum of the gravity measuring instrument to fall, has not been learned. One may guess that we have an invisible counterpart on the level of the invisible aka substances for all the magnetic, gravitational and electrical forces with which we are familiar, to say nothing of flowing mana or vital force and perhaps forces which are related to the movement of various grades of the shadowy or etheric materials.
From na kahuna we learn that the three kinds of mana flow along aka cords. From the fact that mana may be accumulated and stored in the body or in some substances, we may be permitted to guess that where there is aka or other invisible substance, there must be some form of mana or force, and that this combination can take an impress of consciousness which can remain with it for at least a time and direct its actions or control its state of being. In other words, we might have a mental creation such as a cylinder, which would contain force and a unit of consciousness (perhaps by remaining connected to the man who made it by an aka cord along which the directing consciousness, centered in the Aunihipili, could continue to give directives to keep the actions going and the condition or form of the matter as created in the mental action unchanged) so that the whole might resemble an entity of sorts – this entity also having the characteristic of “storage”, as has mana, and of tincturing or interpenetrating denser materials, as do the aka bodies the body of flesh.
If this set of conjectures holds sufficient water, we can now go back to consider the “patterns” constructed from wood by Dr. Westlake and his fellow investigators. Even if a wooden pattern might not send out any force of its own accord, we may ask whether or not it could be used as a place to store an aka mana entity such as we have envisioned. Further, can we not then understand how this pattern, charged with the entity, might be able to show the automatic actions in healing which are observed by the Westlake group over and over?
When we come to question the nature of the forces which work when a pattern is activated, we come upon a most intriguing problem. It was found that the patterns set up a relationship with the patient whose “sample” was placed on the pattern, and that this could be measured in terms of COLOR. The twelve basic colors, as specified by Rudolph Steiner in his study of the ethers and the spectrum related to them, were placed around the circumference of one of the patterns, not by painting on colors, but by writing there the names of the tints. Pure tints and colors are almost impossible to obtain in paint or transparent glass. The inate intelligence of the pattern entity was found to use the color scale as we do the pendulum code in making a Psychometric Analysis reading. Once the colors were ready to be used as a code, the pendulum could be used over the pattern to find out what was ailing the patient in terms of color. This indicated, on the face of the matter, that color was acting as a force which was divided into kinds, one for each tint. Whether we can consider light and color components as force in terms of pattern activity, I would not venture to guess. Let me quote some passages from Patterns of Healthpage 148.
“With the coming of the patterns and the Static Diamond in particular Major Blythe Praeger and I found, to our great surprise, that apparently we had a perfect instrument for giving colour treatments without having to worry about actual colors at all.
“This was possible, as each colour had a definite position on the pattern. It was only a question of placing the blood spot of the patient in position, and colour treatment could be given on any of the four planes, using the full range of the twelve color spectrum of Steiner, viz. Peach, Infra Red, Red, Orange, Yellow, Yellow Green, Green, Blue, Indigo, Violet, Ultra Violet, and back to Peach.
“The position of the colours on the pattern already being known, it only remained to find out radiesthetically what colour was required for the treatment, on which plane or level, and the timing. (Note: On pages 134 35 we read, “Eventually it was found possible, in addition to the derivative instruments, to get a series of patterns of the various levels – the spiritual, the mental formative, the soul emotional and the physical, which, as the same master pattern ran throughout, gave quite clearly a series of comparable relationships, and the causal chain connecting them. This series of connecting patterns of the various levels we called simply ‘Man’. “)
“With this explanation let me give the second example. A patient who had had a skin irritation for six weeks said it was becoming intolerable and asked me to treat her. Colour therapy was indicated on Violet.
“On testing her radiesthetically we found green to be her dominant color, while both Indigo and Infra Red were contra indicated, i.e. for some reason she was having an excess of both colors, which presumably was responsible for the irritation.
“Treatment for seven and a half minutes was then given on Violet. After treatment there was no reading on Indigo, and later in the afternoon it was found that Violet was now her dominant, i.e. she had jumped from Green to Violet.
“During the evening a telephone message was received from her to say she was feeling on top of the world, very well indeed, and for the first time in six weeks the the irritation had completely gone – to her intense surprise. We had many other cases which, when treated in this way with color, gave excellent results. Color therapy, if indicated, usually is most effective, and certainly easy to give.
The therapeutic results, which in varying ways and degrees were obtained with all the healing patterns experimented with, can, I think, best be expressed in this way – and I should make it clear that it is not what I had expected as an ordinary medical man. Given the full co-operation of the patient, the general effect of the therapy is to give release to the soul, to give a sense of independence, so that those patients who have been seeking health for years and have been dependent on other people, suddenly say that they feel they can now be responsible for themselves and can tackle their own problems with occasional help and assistance. Whether physical improvement takes place appears to be of less importance; it is rather one of those things which is added to those who seek first the Kingdom of Heaven.”
(Once more, the book may be obtained for $5 by sending to Vincent Stuart Publishers, 45 Lower Belgrave St., London SW1, England.)
TREATMENT ON THE PHYSICAL, MENTAL AND HIGHER LEVELS, as described by Dr. ‘Westlake, is far in advance of treatment on the physical and mental. We immediately think of the aka bodies of the three selves as substantial enough to be changed in some subtle way by subtle radiations, these involving frequencies, resonance and perhaps things of which we do not dream as yet. In the July, 1962, issue of FATE, pages 18-19, I have been reading about a Charles Brook, who calls himself an “Impulse Changer”. I read, “He believes bad habits are protected and perpetuated by the nervous system and can best be eradicated by altering the nervous impulses. Mr. Brook does this simply by placing the tips of his fingers against the client.” People and horses are treated in this way, the Queen’s race horses being corrected in the matter of bad habits. Unfortunately, the article gives us no information as to the action of mind used with the touching with the finger tips. One wonders whether the mental part of the work includes suggestion given telepathically, or could the very form of the man make him a “pattern” which sends out corrective treatments. As the effects seem to be similar in horse or man, one also wonders whether the aka body of both is changed, together with memory units surrounding the bad habits. If we draw on Huna for an explanation of the “soul”, we get the Aumakua for the man, and can hardly credit a man in the flesh treating a Aumakua. However, the man might do something on the physical mental level that would help the Aumakua bring about the correction, or part of it. With the horse the Aumakua would be replaced by a “Group Soul” or apprentice Aumakua having the supervision of a group of horses. One becomes lost in speculations owing to the fact that there is a great lack of definite information.
ONE THING SEEMS CERTAIN, however, and this is that when a basic physical or mana force is projected by mind or pattern, it reacts on a variety of things, subtle and more subtle. It is like a billiard ball which strikes other billiard balls and sends them rolling – only to have them strike still others, and the impulse divide and change motion and strength. The balls move in time and space, and that combination is involved. To complete the picture we may say that the balls give off the colors of a spectrum and the sounds of a musical scale. These fade on the physical level, but they set in motion invisible balls on their own levels, these striking aka bodies and “emergent magnetic fields” to open paths for appropriate movements of energies.
SUBSTANCES GROW LESS DENSE as we leave the physical and touch the invisible where spirits live in shadowy bodies so thin that one may guess that much less energy is needed to change those bodies. We may say that only two things go unchanged as we rise to the rarefied from the physical.
These are consciousness and the forms built into aka substance to preserve the memories which are stored as linked thought-forms in the aka body of the Aunihipili. (The Aumakua seems to have a better way of preserving memories – a way which includes ability to see into the future – perhaps a direct knowledge of past and of the crystallized portions of the future.) If we are right in accepting Huna basics, and if the consciousness and its memories remain the same in life or after physical death, then we have left the two possibilities proposed by the fact that healing can be done through the patterns.
The first possibility is that Dr. Westlake is correct in thinking that disease is caused by something which blocks the free and natural flow of the life force. These forces may be blocked in the physical body, but with such slight amounts of energy, the aka body would be the place to look for changes which would allow the mana to flow freely in it. The aka body being the mold which surrounds the body and its cells, it follows that once the former is unblocked, the latter would be changed in a similar way. The second possibility is that some form of suggestion removes the blocks, but this would have to be unconscious suggestive action on the part of the operator of the pattern and while not suspected, may have to be kept in mind. The pattern as an entity might exert some suggestive power. (In the Hudson sleep suggestion method we have an automatic suggestive action carried out by the Aunihipili of the operator, and this might point to a similarity of mechanics.)
A THIRD POSSIBILITY is presented by Dr. Westlake’s theory that the healing and unblocking action of the activated pattern is affective on levels of consciousness where there is an admixture of rarefied material which corresponds only in part to the Huna aka version. His classification is: (Page 135 again.) “… the spiritual, the mental formative, the soul/emotional and the physical.” The first level listed fits that of the Aumakua, the second has all the marks of the Auhane, and the third fits the Aunihipili exactly. It would seem that the third possibility would have to be tied in with the Huna belief that the Aumakua (representing the “spiritual level”?) must be furnished with the stronger mana of the Aunihipili in order to use its magic power to make instant or slow changes in the aka bodies and then in the physical counterpart. All that is needed to give strength to this angle of conjecture is the proof that an activated pattern, as an entity, can draw mana from the operator in sufficient amounts to allow the Aumakua to do the unblocking which brings healing. We may suppose that the Aumakua might change the mana it receives to the high mana state and use it in some way to bring into play the aka forms which house the atomic substances in the various remedies placed about the pattern, including the use of the thought-forms of the color tints impressed on the pattern substance by the mind of the operator.
THIS LAST SPECULATION is given strength by the fact that some invisible part of a medicine can be carried along a connecting aka thread by a flow of mana. In the many experiments of the late, L. E. Eeman, in England, people were repeatedly placed in his “relaxation circuit” with only a string connecting them to a bottle of medicine or chemical, and in due time the person tested would react as if dosed with the substance. In seance rooms the mana exchange has been known to carry from sitters to medium enough nicotine to sicken her.
IN ANY DISCUSSION OF DR. WESTLAKE’S WORK we would miss seeing one of the most important parts of the picture which he presents of his work if we failed to give full consideration to something that backgrounds for him all the rest. This is his deep conviction that Jesus brought to mankind a means of redemption from wrong and materialistic thinking – this in contrast to true thinking made possible by contact with the level of Spiritual Consciousness. Let me quote from page 168.
“… The redemption of human thinking is the completion of the spirit initiation of mankind in Christ.” (From his quoted lines from Canon Shepherd, who was explaining the teachings of Rudolph Steiner.) This brings me to my last point – how can we seek to avoid the inevitable error in all human thinking? – the reason why the redemption of thinking is so necessary.
“Let me say quite simply that I believe such a redemption is only possible through Christ and his redemptive powers, as revealed to us in the profound mystery of Golgatha.
“All human thinking, since the Fall of Man, is liable to error and untruth. Only through the Spirit of Truth can we be preserved in this materialistic age from falsehood and destructive thinking. I believe it is literally true, in so far as science is the search for truth, that Christ – the Way, the Truth and the Life – is a scientific necessity, and this applies equally, strange as it may seem, to such a humble science as Radiesthesia.”
I COMMENT. There seems to be some connection in Dr. Westlake’s views between the redemptive element in Christianity and unblocking of the flow of vital force. He does not appear to work entirely for the things we connect with the idea of “conversion” and the changed mental approach to life or “re-thinking”. This idea of a complete “change of heart” as a free gift of Christ is looked upon (if I understand what he writes correctly) as something difficult to attain. He proposed in his work with his team to learn the secrets of the patterns to make an approach via the pendulum and intuition to the highest or Christ level of consciousness. The Q & A method was then used and its success depended, as he tells us, on being able to see clearly enough to formulate the right questions. (My recent experience in trying for Aumakua contact and guidance agrees entirely on this point.) He also found, in using the Brunler scale and “Biometer” measuring system, what I found much later: that the higher level of consciousness centers in the 500 degree part of the scale. This is very important and shows the background of the work more clearly. Let me again quote, this time from pages 128 and 129.
“The sensitive in the early sessions used a de la Warr ‘stick box’ but later, when my wife took over, a pendulum was used with a simple Yes and No chart.
“As the work went forward a curious thing happened. It was found that, in the case of the sensitive especially, and in the other members of the group to a somewhat lesser degree, the level of consciousness began to rise, as measured on the Brunler scale. What had started off as an ordinary functioning of the dowsing faculty on the second level, already described, ceased after a while to be radiesthetic sensibility and became rather a receptivity of understanding, I.E. it ceased to be either physical dowsing or divination. When the Brunler reading reached 508 (degrees), the sensitive arrived at a third and new level, but now appeared to be on a level of full consciousness and became independent of the limitations of both time and space, in the sense that it was possible to recover the past, and neither witnesses nor actual remedies were required, and orientation (facing north, etc.) was unnecessary. This state has been described as the eighth level of consciousness. (Note: Huna would call it the third or that of the Aumakua, I believe. The “eighth” may be a Steiner classification. )
“There appeared to be still higher levels, of Clairvoyance and Clairaudience, but not in the ordinary psychic sense, as the vision and the speech were inward and not outward. It is the inner vision and the still, small voice which is apprehended in full consciousness, and not apparitions or the trumpet of the seance room under trance conditions.
“We found that the technique of Q & A, already described, was particularly appropriate to this third level of receptivity, as a whole new world of knowledge and understanding appeared to be available without the limitations of the lower levels of consciousness, and this technique was in fact used to elucidate various problems.
“… the pendulist working on the higher levels requires receptivity rather than sensitivity and is conditioned by a conscious understanding of the implications of truth. What has emerged is thus a combination of receptivity, knowledge, discrimination, reason, imagination, and, not least, common sense. It has, moreover, given access to those higher levels of consciousness which we learnt in all reverence to recognize as the threshold of contact with the mind of the Christ. It became increasingly clear to us that the truth needed for these times can only be obtained and be forthcoming from this Source.”
COLOR IN RADIESTHESIA was mentioned in an article by James Brownlee, in the July, 1962 issue of “The Journal of Borderland Research” (which is the former Round Robin of the late Meade Layne. Now carried on by Riley Crabb, still covering the new and unexplored “borderland” materials. $5 per year. P.O. Box 548, Vista, Calif.) Let me quote from the excellent article which deals with Radiesthesia in New Zealand, but touches on other lands and various discoveries.
“Mosely was a student of plant diseases. He related these through the fabric of the then quite primitive radiesthetic knowledge to human diseases. In a sense it may be said that he made an orderly progression from the mineral through the plant to the animal and human kingdoms. Mosely’s studies laid special emphasis on the effects of the radiations of plants and their leaves and flowers to human diseases. He was remarkably successful in radiesthetic healing. He held that radium radiation caused malignancy and he discovered a plant with a radiation factor sufficiently strong to neutralize radium radiation. Mosely obtained remarkable results by placing these plant emanations near to patients with malignancies.
“Herbert George contributed to the discovery that disease vibrations or frequencies could be paralleled and the complaint eliminated through the use of colored cottons in specific lengths. Colors and lengths were radiesthetically determined. George is believed to have been the first man to discover and use this method of treatment, now widely applied in New Zealand radiesthetic practice …
“In New Zealand, radiesthesia clinics exist in virtually all the main towns. They vary in size. Some treat patients two or three at a time, others handle thirty or more. Some of these clinics specialize in color therapy, using the colored cotton method discovered by Herbert George. Broadcasting treatments are also gaining increasing popularity. The patients are issued small coils by the healer and given the colored cottons (threads? mfl) and the times to use them. Patients living in the back country have found this method enormously convenient and beneficial. Many farmers in New Zealand have placed radiesthetic coils at various points on their land to facilitate stock treatment. The farmers are responsibe for one very interesting development, this being the making of colored cottons corresponding to the 12 biochemical cell salts. After the soil is tested for cell salt deficiencies, the required color or colors are then placed in the coils already sited on the farmer’s land. Where this method is used, there is a notable saving in top dressing and fertilizer.”
CORRECTED SOIL CONDITIONS are said, in the article, to give better crops and animals, and benefit the health of those people fed by these farms as well as the farmers living on the farms. Again I quote from the article: “The farmers who have used radiesthetic methods have been able to rid themselves of many seasonal stock complaints such as bloat or facial eczema. NZ farmers lose tremendous amounts of money through these seasonal ailments, which radiesthesia can, demonstrably, control. “In New Zealand there are no laws to restrict the use of the practices described. In fact, the government seems to favor such use, especially in the local version of socialized medicine.
FOR THOSE INTERESTED IN THE KABALA AND MEDITATION, Riley and Judith Crabb, have included with the July issue of their journal, the introductory sheets of a planned set of instructions in mediation after the “Western Tradition” based on the Kabala of the early Jews. They promise concluding instructions with the next issue. They report much benefit from the use of the system which they describe. Meditations are aimed at learning to see the realities on three levels of the “self”, the Emotional, Mental and Spiritual. The physical is involved as the base of operations and is cleansed. While this is but distantly related to Huna and its more direct approach to control on the levels of the Aunihipili and Auhane and contact with the Aumakua – it looks most promising. It has an added element from other Oriental religions, and one can, of course, translate any terms and concepts into the Huna counterparts and go right ahead. Mrs. Crabb has been deep in the Kabala for the past few years and should know the subject extra well. Riley is open to what he may find to be Truth regardless of the source, and backgrounds his studies with Theosophy, much as I do mine with Huna. I would not be surprised to see these instructions expanded in due time to cover much more ground, resulting perhaps in a regular “course”.
MY OWN DAILY MEDITATION still takes the form of making contact with the Aumakua and sending mana. The pendulum in my hand registers the process from the start of accumulating mana to the completion of the contact and the return mana flow. I give thanks and then go into the Q & A system to try to get information concerning my writing and other things. I also take advantage of the contacts to ask help or healing for some on my “special” list in the TMHG work. I often wait to see if anything is given such as the mental picture of the hula dancer, but since then almost nothing has been sensed. I make no effort to meditate on things belonging to the mental or Auhane level, as my days are more or less occupied with the ordering of my thoughts, plans, studies and the like. Nor do I give special time to meditating on my Aunihipili, who is responsible for my emotions. I suppose that I would if I realized that my Aunihipili was in need of a close inspection and some very special training.
THE PAPERBACK BOOK YOUR DREAMS which HRA Hal Falvey found so helpful in giving the meaning of dreams, and which I had such trouble finding, has been located for me. Hal sent me one and two more came from New York, so I now have two extras if anyone wants one. I have tried interestedly to find in the book a dream to match ones I have night by night, and for some reason or other, my dreams seem to be different. I have failed to dream of a single thing which is listed, for instance, on page 63: “Greenhouse, Greeting, Greyhound, Grocery, Guest, Guillotine (I can’t understand how I missed dreaming of this one in over a month of trying), Guitar, Gun and Gutter.”
WATCH YOUR STEP WITH YOUR AUMAKUA. Brethern and Sistern, I urge you to watch carefully for bumps and pitfalls when using the Q & A method with the pendulum after making contact with the Aumakua. Care must be taken lest you contact the Aunihipili or a cynical spirit instead of the Aumakua, and be given wrong answers which may throw you for a loop. Also, one does well to walk with the greatest circumspection when following what seems to be a straight directive from the Aumakua. To illustrate, let me tell you what recently happened to me. (I still think I hear peals of heavenly laughter at times as the incident is remembered.)
As some of you know through my habit of using “tinned letters”, our house had a week’s vacation back beyond the desert and in the higher country of the Navaho Reservation. We had such a good time that as soon as we got home we began to talk longingly of a repeat performance. But the weather is growing warm and from now through September, crossing the desert to get to the cooler levels beyond, is an ordeal. We talked about the possibility of trading in our 95,000 mile chariot and getting something equally sturdy with an air cooler. We agreed that the idea was foolish, but I drove past three used car lots, and chanced to see the twin of our car, but equipped with an air conditioner. It had gone only 63,000 miles, and the smiling man in charge agreed to trade his car for mine for a third the price of an air cooler. It looked too good to be true, but I couldn’t get the possibility of a good deal out of the back of my mind, even when we all agreed that the idea was foolish.
Shortly after seeing the other car, it came to my mind at the end of a Q & A session with my Aumakua. Fully expecting to get a strong No in answer, I asked if it would be a good idea to make the effort to trade for the other car. I got a good Yes. I was still surprised when I went cautiously to the car lot and asked to take the car out for a test on the road. What I now cannot understand is how they ever expected anyone to take the car. Its engine knocked, it banged top and bottom over bumps and had three loud squeeks. I got over wanting it in five short minutes. Later that day I made my Aumakua contact and among questions, asked whether I had been given a Yes on making the trade just to get me to go to see how impossible the other car was …. and to get it off my mind. To this I got a most enthusiastic YES. So be warnedl Watch your step if you wish to be in the clear on ideas you know are unsound, and if you do not wish to be made laughing stock, even by the loving and ever kind na Aumakua.
“SPEAKING FOR THE GOD”, as a healing method, and discussed at considerable length in the last H. V., has been reported on in a letter just in from HRA H. P. in Florida. He writes: “After accumulating and sending mana to you as center in the TMHG period, and thanking the Beloved Aumakua for aid, I looked at Mr. Putser P. (the ill family cat who is almost human and was said to have a virus infection for which little could be done) who was perched in the kitchen window near me as I sat in the garden under the stars. I said with feeling, ‘BE THOU HEALED’. The instant I uttered the words there began an action somewhere near my feet and flowed the entire length of my body, upward in a series of waves that lasted fully 30 seconds. I literally tingled all over and with it was a great feeling of joy and peace. Later I told my wife, who had been in the house working on the TMHG, and as I spoke my entire body became covered with ‘goose pimples’ while the waves and tingling were repeated as before. I can report that Mr. P. P. is showing marvelous improvement. He seemed to know what we were doing,”
DEPARTMENT OF UNFINISHED BUSINESS
HRA Thomas Langan P.O. Box 613, Inglewood, Calif., has asked me to ask if any of the HRAs can tell him where to get a book written by J.J. Owens in 1893, titled Psychography. It deals with slate writings given through the mediumship of Fred Evans who was horn in Liverpool, England, in 1862. May have been reprinted by an English publisher.
TAROT CARDS are offered for $2.25 post paid instead of the original price of $5, by Lighthouse Book Co., Box 411, Huntington Station, N. Y. These are the ones I recommend, duplicating the Waite pack. These cards are offered at a cut rate because the transparent boxes used for them are broken or missing, but the cards are O.K. This firm located an 1865 Hawaiian/English Dictionary for me recently, and specializes in finding rare books. They put out a book list now and then of buys from private libraries which are being broken up. I got some fine books for my continuing study of Egyptian Huna traces, and at very reasonable prices.
LOVE’S RETREAT, which is a small hill resort loved by metaphysical students, and which is run by HRA Madah Love, requests that the HRAs be invited to spend a few days or longer there, meeting like minded people. Write for information or to make reservations. The address is “Love’s Retreat”, Lake Rabun, Lakemont, Ga. Open from early May to sometime in the Fall.
A NEW BOOK BY HRA DR. JOHN MANAS was sent to be reviewed, and overlooked last month. It is an exceptionally well bound and printed paperback, with pictures Title: FLYING SAUCERS and SPACE ME
N. $2.00 postpaid, from Phythagorean Society, 152 West 42nd St., New York 36, N.Y.
Dr. Manas has done his usual good job of combing the available material. He tells in brief sections about all that is to be known of the Flying Saucer matter right from the first, showing that there is much evidence to prove the verity of the UFOs as well as many unverified claims made by people whose word is all that one has to back up their statements that they have made contact with Space Men, ridden with them in their saucers, or received metaphysical and factual information from them which was good enough to incorporate in “courses” and be sold to all curious enough to buy. This field, which I believe is covered now by the many “Understanding Groups” which have been organized, and of which we have a flourishing one in Vista, is well reviewed, even to comment on the supposed inhabitants of the great worlds beneath the earth’s surface. If the reader is a late arrival in these fields of fact and fancy, the book will bring him up to the minute on all that is of real or possible importance. It goes on to consider space travel in general and especially in the new rockets which we are building with the hope of reaching the moon, and, eventually Mars or Venus. He gives a scientific digest of what is known of outer space radiations and atmospheres. With these known or supposed facts for a springboard, he takes off to make a wonderful Swan Dive into the pool of Speculative Metaphysics. Here he is entirely at home and in his own element. He can and does lay down the law on all fronts and levels from ether to ether and level to level never at all reluctant to state his facts without the slightest effort to prove that they are facts. That is fine for all who are willing to accept “teachings” “right from the horse’s mouth”, but for my part I prefer Huna – something which HRA Dr. Manas seems not to have known, or, if he has, he prefers his own system. I read: “The Creator consists of a triune or triadic Spiritual Principle – Father, the Divine Will or Logos; the Divine Wisdom or the Holy Spirit.” I remark grumpily, “Who says?”
HUNA VISTAS BULLETIN 36
LOST CONTINENT THEORY OF ATLANTIS AND MU explodes in our hands like a piece of “bombsky” Emma Goldman’s pie back before Communism. (That is the title of this news unit. It should all be in caps.)
AS YOU ALL KNOW, there seems to be nothing quite so difficult as getting the truth about things after reading materials presented by writers who make their ideas and theories seem so logical and factual. Take for instance all the accounts of the lost continents of Atlantis in the Atlantic Ocean and Mu in the Pacific, to say nothing of Lemuria or Gondwana Land in the Indian Ocean. Orthodox Science ignores the theories of all “occultists”, especially those propounded by the psychic occultists who claim to have gone back over the ages to investigate pre-sinking continents. The occultists either fail to tell the same story, or some liar in the charmed circle tells a whopper and all the others accept it as truth and begin to pass out the lie with bits of exciting speculation.
IN OUR BULLETINS, our search for proof of the origin of na kahuna and their secret lore has led us to gaze hopefully into all the dark corners. We have, at the same time, paused to inquire about the Ice Ages, and the climatic changes evidenced by studies of rock formations, sedimentation, fossils, and dates determined by bits of burned wood found in ruins or in lower levels of kitchen middens where cave dwelling peoples tossed out the garbage and trash long ago. We have discussed the delightfully entertaining and quasi-convincing theories of Ignatius Donnelly who argued that the earth had passed through the tail of a comet and had even been hit by one so that the Great Lakes of North America were pushed as vast dents into the earth’s surface. He accounted for no end of clay and gravel deposits as material left by the comet. Ice Ages were explained by the same happening, and all was most impressive. The trouble was, and still is, that when we turn to orthodox books to try to check Mr. Donnelly’s theories, we find practically nothing to give us an alternate set of explanations for the same things.
THEN THERE WAS VELIKOVSKY and his book, Worlds In Collision, which somberly argued that a collision with a comet had caused earth convulsions which made Atlantis sink and played hobb with no end of places around the globe. Following on the heels of this writer came those who hit upon the idea that ice caps at the poles had betimes grown so heavy that gravitational forces caused the earth to flip and arctic regions to trade places with the tropics – an idea which seems recently to have lost favor in some way. At least we no longer see books advertised and offers made to assist others, for a price, to build boats and store supplies against the flip which was silently but surely creeping up on unsuspecting humanity.
THEN THERE WAS HANNS HORBIGER of the earlier years of the Ohl & Ahl Department. He had dreams, psychic insight and, surprisingly enough for his
time, a fine press agent. Horbiger propounded a theory that the planets were made of ice and if not entirely of ice, usually had an ice coating. Ice moons were said to have fallen into earth’s field to become authors of floods, quakes and drowned equatorial regions, while polar regions were left high and dry. Thanks to his book and press agent, a cult of over a million members was formed. He died in 1931, but the cult still retains a few advocates to voice the old cry of, “Out with astronomical orthodoxy! Give us Horbiger!” Some still expect the moon to fall in on the earth, breaking up in the process, and ending all life here.
GREAT NAMES STILL ARE SPOKEN IN WHISPERS in the circles where the lost continents are proven to have existed through the equally lost manuscripts, which tell of them. Dr. Paul Schlieman appears to have had nothing to go on when he claimed to have received secret papers from his grandfather, who had been a recognized anthropologist, famed for digging up Troy and Mykenia. Borrowing ideas from right and left, a fine tale was concocted which was supposed to have been told by ancient writings, and covering both Atlantis and Mu. Mme. Blavatsky wrote of the secret MMS called The Stanzas of Dyzan, and set up a rather reasonable system of cosmology, also adding her bit of the Lost Continents. Col. James Churchward had his Naacal Tablets, which a friendly priest in India had allowed him to see and which he had been able to read because, luckily, he had just been making a study of “the dead language”. These tablets served him as proof source for his several popular books on Mu in the Pacific, to say nothing of much side material. The Frenchmen, Brasseur and Le Plongen pretended ability to read the Troano Codex of the Mayas, and got away with some wild claims until it was proven that neither of them was able to translate the Mayan writings. While not related directly to the Lost Continent theme, the Book of Morman and translations from the plates of gold unearthed by Joseph Smith, and translated by him through the aid of other worldly objects, should not be overlooked in this classification.
THE SPIRITS OF THE DEAD AND OF GODS came into the picture via the many mediums and psychics of the time when the theories were flying thickest and fastest. The English Theosophist, Scott Elliot, reported revelations concerning Atlantis and Lemuria, given by Theosophical Masters through “astral clairvoyance.” Another Theosophist of the time, Rudolph Steiner, probed the past with his psychic powers and came into print with detailed information on Lemurians. A contemporary of the Theosophists was John Ballou Newbrough, an American, who acted as the medium through whichOahspe, the New Bible was produced. In this book appeared quite a different version of the steps by which mankind got started and slowly progressed despite such cataclysms as the sinking of Pan or Mu 24,000 years ago. At least a dozen more accounts of similar nature have been given through mediums. Phelon and J.B. Leslie demand mention, the latter’s 805 page book, like Oahspe, giving an alphabet supposedly used in Atlantis and Pan. To cap the mediumistic histories we have the spirits often giving predictions of things to come, such as the rising again almost any day of Pan (Oahspe). In more modern times, Edgar Cayce used his supposedly non-mediumistic powers to look back and report on Atlantis and Mu. In flying saucer circles the saucer men and assorted spirits have given us a steady stream of information on the past, the present and the future.
THE EXPLOSION OF THE ATLANTIS – MU – LEMURIA MYTH has been set off bit by bit in recent years through studies of the floors of the Seven Seas and by more and more information gained concerning geological formations. Careful inspection of the supposed facts upon which the claims for the Lost Continents have been based, have put quite a different face on the whole gaudy picture.
I was fortunate enough to have presented to me a battered copy of a book published in 1954 which contained nearly all the claims in full outline and which told in some detail why each will not hold water. The book is:
LOST CONTINENTS, the Atlantis Theme in History, Science and Literature, by L. Sprague de Camp. Published by The Gnome Press, Inc., New York. 360 pages, with maps, index and source book list. It seems to contain almost all the “no” reasons except the final one given by sea bottom drill cores which show that in the oceans where the continents are said to have stood, there is nothing to indicate that the bottoms had once stood for a long time above water. The silt and other deposits which accumulate on the floors of oceans over thousands of years have a very different composition in comparison to deposits laid down on land surfaces which have been one or more times above the sea. (I discussed this matter in one of the Huna Vistas not too long ago.) Let me claim the reviewer’s right, even at this very late date, and quote a few passages to give the flavor of the studious handling of the history of the theories. I begin with a summary on page 16, after the famous Plato account of an Atlantis has been reproduced and discussed.
“We shall come back to this question later. Meanwhile I will merely point out that, although many of these references to Adantes, Atlantic islands, and submergencies suggest details of Plato’s narrative, and might have something to do with it, not one of them says in plain language that an island named Atlantis once supported a civilized state but later sank beneath the Atlantic waves. Moreover the Atlas myths and the tales of the African Atlantes and the Western Islands are known to have existed long before Plato’s mention of Atlantis.”
On page 37 is an account of Donnelly. “Ignatius T. T. Donnelly (1831-1901) was a man ‘with an extremely active mind, but possessing also that haste to form judgments and that lack of critical sense in testing them, which are often the result of self education conducted by immense and unsystematic reading.’ Born in Philadelphia, he went into law, and in 1856 emigrated to Minnesota, where he settled in Nininger, near St. Paul, and started a small town journal. At the age of 28 he was elected Lieutenant Governor of Minnesota. Thence he went to Congress, and for eight years, when not attending upon the nation’s business, spent his time in the Library of Congress soaking up information and becoming perhaps the most erudite man ever to sit in the House of Representatives.
“When finally defeated in 1870, Donnelly retired to his rambling mansion to write the first of several very successful books: The Antediluvian World, brought out by Harpers in 1882, went through at least fifty printings, the latest in 1949. He followed it with Ragnarok, the Age of Fire and Ice, which argued wrongly that the Pleistocene Ice Age was brought on by the collision of the earth with a comet, and The Great Cryptogram, which undertook to prove by cryptographic methods that Sir Francis Bacon had written the plays attributed to William Shakespeare.”
Schliemann and Churchward are discussed on pages 46-47 and on. Again, I quote. “Schliemann gushed: ‘You can imagine my excitement; here was the first material evidence of that great continent whose legend has lived for ages.’ He went on to advance the usual arguments, taken without credit from Donnelly and Le Plongeon, for a common origin of New and Old World cultures in Atlantis. Like Le Plongeon he claimed to have read the Troano Codex in the British Museum, though it was in Madrid all the time. The story of the dunking of Mu contained therein he corroborated by a 4,000 year old Chaldean manuscript from a Buddhist temple in Lhasa, Tibet, of all places, which told how the Land of the Seven Cities was destroyed by earthquake and eruption after the star Bel fell, while Mu, the priest of Ra, told the terrified people that he had warned them.
“Schliemann promised to reveal the full story of his discoveries in a book that would tell all about Atlantis. He ended significantly. ‘But if I desired to say everything I know, there would be no more mystery about it.’ Alas, the book never appeared; nor were there any further revelations; nor did the owl headed vase, the Chaldean manuscript, and the other priceless relics ever see the light of scientific investigation. Queried about the matter, Heinrich Schliemann’s collaborator, Wilhelm Dorpheld, wrote that so far as he knew the elder Schliemann never displayed any special interest in Atlantis and had not done any original work on the subject. The evident fact that the whole thing was a hoax has not stopped Atlantists from quoting the younger Schliemann as an authority, sometimes confusing him with his grandfather.
“The last and gaudiest blossom on this particular branch is the late James Churchward, a small wraith-like Anglo American, who in his younger days wrote A Big Game and Fishing Guide to North Eastern Maine for the Bangor and Aroostock R.R., and in later years called himself ‘Colonel’ and claimed to have traveled widely in Asia and Central America – where he was attacked by a flying snake. In his seventies Churchward burst into print with The Lost Continent of Mu, 1926, and other Mu books published subsequently. Deriving his ideas mainly from Le Plongeon and Paul Schliemann, Churchward expanded upon them by assuming two sunken continents, Atlantis in the Atlantic and Mu corresponding with the occultists’ Lemuria, in the Central Pacific, where for geological reasons we can be reasonably sure there never has been a continent and never will be one.
“Churchward shared the favorite obsession of the occultists that there was once a universal esoteric language of symbols which the ancients used in recording their secret wisdom, and that by staring at ancient symbols long enough an intuitively gifted person can conjure their meanings out of his inner consciousness and thus recover forgotten historical facts. Now, the ancients did use many symbols, just as we do our flags and trademarks. But, unless one knows the culture intimately, one cannot tell whether some bit of antique decoration symbolized anything or was just put there to look pretty. If you think you can interpret symbols subjectively, try your skill on a page of written Chinese, without knowing in advance how to read that language. A Chinese ideograph is merely a conventionalized picture – exactly the sort of thing Churchward claimed to be able to interpret.
“For an example, Churchward asserted that the rectangle stood for the letter M in the Muvaaian alphabet, and therefore for Mu itself. As the ordinary brick is entirely bounded by rectangles, you can see that he had no trouble in deriving everybody and everything from Mu. Moreover he misquoted Plato: ‘…in Plato’s Timeus Critias we find this reference to the lost continent: “‘The land of Mu had ten Peoples.”‘ etc., and printed nonsensical footnotes reading, “‘4. Greek record.”‘ or “‘6. Various records. “‘ When he printed a table of forty two Egyptian hieroglyphs, only six of them were even remotely correct.
“Churchward said that he based his theory upon two sets of ‘tablets.’ One of these appears to exist, being a collection of objects found in Mexico by an American engineer named Niven. The objects look to the uninitiated eye like flattened figurines which the Aztecs, Zapotecs, and other Mexican tribes made in great numbers for religious purposes; but to Churchward they were tablets, and their bumps and curlicues Muvanian symbols conveying esoteric meanings.
“The other set is more recondite: the ‘Naacal tablets … written with the Naga symbols and characters’ which a friendly priest showed Churchward in India. That is, in one book he tells of seeing them in India, and in another book in Tibet. By a lucky coincidence Churchward had just been studying the “‘dead language”‘ with which these tablets were inscribed, and hence could read their account of the Creation and of the submergence of Mu.
“From these sources Churchward learned that Mu was a large Pacific continent, stretching from the Hawaiian Islands to the Fiji Islands and from Easter Island to the Marianas; low and flat because mountains had not yet been invented, and covered with lush tropical vegetation. In its days of glory Mu supported sixty four million souls, divided into ten tribes and ruled by a priest emperor called Ra. While Muvanians came in several colors, the Whites dominated the rest. They not only possessed a high civilization, but also practiced a pure Aryan monotheistic religion, which Jesus Christ later tried to revive. Savagery had never existed, for Churchward, who had no use for “‘monkey theories”‘ favored by science, held that man was specifically created, fully civilized, in the Pliocene …
‘No fervent believer in Mu, it seems, will give up his belief merely for the sake of a few facts. Thus Churchward’s pseudo scientific masterpieces have begotten progeny, in the pamphlets published by Dr. Louis R. Effler, who flies about the world looking for the Muvanian spiral symbol, and in the Alley Oop comic strip, whose hard boiled hero is a skin clad native of a dinosaur infested Mu. And in 1947 F. Bruce Russell, described as a “‘retired Los Angeles psychoanalyst,”‘ announced that he had found mummies eight to nine feet tall, from the lost continent of Mu, near St. George, Utah. Evidently Mu, despite anything we can do about it, marches on.
I comment: It is a shame that this book has been allowed to go out of print. It is the best round up of the many theories which I have seen, and the debunking of these theories on a by and large basis, is most delightful reading for those of us who have been taken for suckers and lied to in print so many times by the crafty boys who are out to take the public for as large a profit as possible. I admit, of course, that at times I have been taken in and have been long discovering the lack of truth in assorted statements which I could not prove or disprove – I am thinking especially of Donnelley and his books. One so often becomes impatient with the slow progress of official Science in arriving at a satisfactory answer to a host of questions. One tends to be too hopeful when a new and interesting set of answers is concocted and put into print, or is “revealed” by some waggish spirit to a trusting psychic who is soon commanded to make a book of the things given by various means.
ON THE OTHER HAND, the men of science have all too often given us the last and final answer to a question, only to have it turn out to be the wrong answer after all. For instance, in our long search for the answer to the question of where the Polynesians and their Huna lore came from originally, we have the anthropologists giving us answers which fall far short of fitting the few facts which we, as amateurs have discovered. One must be continually on the watch for “blind leaders” even in scientific circles. They often make their answers fit by leaving out a large part of the evidential material. As Robert C. Suggs wrote in his recent book on the origin of the Polynesians (I reviewed it not long ago in one of the Huna Vistas), the Polynesians came from the coast of South China. On the fly leaf of his Mentor book one reads:
“Tapping the scientific resources of archaeology, oceanography, botany, zoology, geology, and physical anthropology, Robert C. Suggs reconstructs the prehistory of the Polynesians, perhaps the greatest mariners the world has ever known. He traces their origin to Eastern Asia, and step by step, he follows their migrations to the scattered islands of the Polynesian triangle. He studies the warfare, the agriculture, the religion, family life, sexual customs, political and social organization of these adventurous people who journeyed into the unknown centuries before Columbus set sail for the New World.”
Mr. Suggs prefers to trace the Polynesians through language similarities back to the Li and Thai languages still spoken in a section of South China across from Formosa. A very few word similarities are pointed out. Why he almost ignored the evidence found in the language of northern Madagascar, I cannot understand. On Madagascar they speak a dialect of the general Polynesian which contains almost no words that do not belong to the common tongue, but Suggs seems never to have thought of the possibility that the Polynesians came originally from that far place instead of South China. Nor has he taken the trouble in his book to tell us of the very many words which are found to be almost identical in Maori dialects and in the dialects of some parts of Africa and in the early Egyptian, especially the Coptic, (as Judge Fornander pointed out in his books long ago when he was giving evidence through language similarities of the Egyptian origin of the Hawaiians, and, pointing to the fact that Coptic was the nearest in similarity of any, the world around, to the Polynesian).
ALSO, IDEAS AND BELIEFS MAY TRAVEL instead of tribes or races. This is all too often overlooked in searching for race origins. Consider the Nestorians who went from the Near East all the long way to China as missionaries and left there the Huna or secret version of Christianity, now preserved in the Chinese classic. Secret of the Golden Flower (recently reviewed in the H.V.).
AN OUTSTANDING AND CHARACTERISTIC BELIEF of early Egypt may have been carried to Polynesia by migrating Polynesians, or may have traveled as ideas. Only in Egypt do we find a systematized belief in the human being as made up of a body, a shadow and two spirits or selves. The belief was part of their lives, and in The Book of the Dead one may read of all the precautions which were taken to preserve the shadow body and the souls to keep them safe and to keep them united in an afterworld. This was a very peculiar idea. In India, where ancient religious ideas evolved and were preserved in writings, there was nothing like the specific divisions of the man, all named and set in definite order. Such vague divisions as we find in the Bhagavad Gita, with its higher and lower self, fails to include the shadow or aka body of Huna, and only in Theosophy do we find the Vedic and other writings combed and an effort made to identify man and his invisible parts. But in the resulting Seven Bodies of Man, there was but one shadowy body instead of the needed three to house each of the three “selves” as in Huna. The emotions were given a “body” instead of being recognized as actions of the mind typical of the Aunihipili of Huna. A mental body and a spiritual one were vaguely described.
In Egyptian lore there was recognized a danger of having, after death, one’s bodies and selves separated, and from the inner Huna knowledge there appears to have grown up an outer dogmatic belief that after death a “self” part of the man or his shadow or even his name, might be eaten by a ghostly creature and thus destroyed forever. From this belief in the several parts of the man apart from his body, there grew up a very interesting practice on the part of witch doctors.
A SURPRISING OUTLINE OF AN AFRICAN BELIEF, almost identical to that of na kahuna in far Polynesia, caught my eye some time ago when I was reading a rare book sent me as a gift by HRA George Stone of Wales. The book is, Devilman’s Jungle, by Gustaf Bolinder, (1944, Published by Dennis Dobson, Ltd., and translated from the original Swedish). I quote from pages 157-8, where the author is discussing religious beliefs in Rhodesia.
“All these spirits of nature (he has just told of a mine that was closed because of the evil pranks of nature spirits) are only dangerous locally. A python oracle in the vicinity could have told them what should have been done. To counter the evil spirit influences, however, the mine, police station and store all had to be abandoned and the entire valley left to the possession of the jubilant spirits.
The spirits of the dead, however, are not dangerous. People have two kinds of soul, the one, shave, is a sort of shadow of the other and more impersonal in character. (Note how this fits the Aunihipili and its entirely impersonal shadowy body.) The personal soul, mudzimu, continues after death as part of the family circle giving advice and assistance. The personal, proper ancestral spirits have with the passage of time acquired an element of divinity. (As has the Aumakua of Huna.) They devote themselves to the family, to the village, or to an entire tribe. The impersonal soul, which during the person’s lifetime was not to be distinguished from the other, is abandoned on his death by the true ancestral spirits. While the personal soul manages by itself and can help those who come after it, the shadow spirit lives a sort of parasitic life, being incapable of getting along without going into some animal, some object or a person. A dead person’s shadow is not buried with him, but remains in the village. The shadow and the spirit have the same name.
A man can shut his shadow up in a little pot and by doing so hope to live longer. It is, however, a risky thing to do, for if the pot or horn is lost, then he is without his shadow and must die. (Note that this is a remarkably similar belief when compared with the degenerate kahuna practice of pretending to have caught the Aunihipili of a person in its aka body, and to hold it for ransom. If not released, the victim was threatened with death. One may well ponder the answer to the question of just how the Egyptian basic beliefs came to travel across much of Africa, and then arrive in Polynesia, if the Polynesians with language and physical characteristics came from South China. It is evident that we are thrown upon our own resources, such as they chance to be. Men and spirits lie to us and Science evades the facts.)
I KEEP GOING BACK TO GERALD MASSEY. Let me quote from page 17 of his A Book of Beginnings. He was just telling of Huxley’s conclusion that the native Egyptians closely resembled Abos of Australia. Massey writes:
“A vocabulary of Maori (Polynesians of New Zealand) and Egyptian words is given in this work such as will corroborate his (Huxley’s) statement with the testimony of another witness. This list of words by itself is sufficient to prove the primal identity of the Maori and Egyptian languages. The evidence from mythology is if possible still more conclusive and unique.” (The word list here mentioned is most imposing, and comes in the back part of the second volume of this tide. In addition to the similarity of the myths, shared also with the writers of the Old Testament and to a lesser degree with African tribes, we have the strange evidence of the Huna in Bible code which employs the Polynesian tongue. Then there are several customs held in common, such as circumcision and the marriage of brother and sister in royal or chiefly circles to keep the blood line unchanged.)
DR. WESTLAKE’S “PATTERNS”
SEVERAL LETTERS RELATING TO DR. WESTLAKE’S “patterns” and the theories advanced in H.V. 35 in an effort to explain in part what has been found, have come commending this angle of the work and expressing the hope that the healing service can be extended to us in the U.S.A. If this becomes possible, I will be quick to mention it in the H.V. In the meantime the exploration of this new part of the radionics and healing field is being pressed by Dr. Westlake and his fellow workers. In passing, it is most interesting to see the psychic skill being used in the work. The pendulum is used to diagnose the nature of the illness and to determine the often complicated steps to be taken in the treatment – the treatment using medicines and colors in connection with the proper pattern. For one, like myself, who has no schooling in medicine, the pendulum simply hangs without moving over a chart when I ask my Aunihipili to indicate what the trouble may be with myself or a friend whose signature is being placed in the TMHG healing work.
“PSYCHIC DESERT”, is a term used recently by an HRA in a letter. It is most expressive of the strange periods when one finds the psychic sense dormant. I have reported from time to time the progress of the effort I am making to try to get pendulum contact with the Aumakua and to be able to get Guidance via the pendulum in writing a book or two. The pendulum gives fine indications of the mana being sent and the contact made, but recently I can get no answer to speak of to questions about what should go into the books, or how. On the other hand, the ability to make Psychometric Analysis readings seems to be much as usual. Perhaps we all need a psychic fallow period for some reason or other. However, at this point in our research work, it seems necessary to divide the psychic work with the pendulum into two types. First, we work only with the Aunihipili (or so we now suppose), asking it to use the pendulum in making for us a P.A. reading or perhaps do some dowsing for us. In the second type of work we ask the Aunihipili to stand by and register our contact with the Aumakua, then pass on to the Aumakua our comments and questions. In waiting for the Aunihipili to get and present via the yes and no method such answers as the Aumakua may see fit to give, we follow a far more complicated procedure. As yet we do not know just what the Aumakua may wish to do in the way of giving advice. Up to this time, in my own test runs, I seem to be left to follow my own judgment, perhaps to learn by trial and error. On the other hand, Dr. Westlake and his group have been able to get answers from what I take to be na Aumakua, and to learn when presenting a suggestion whether the right lines of exploration are being followed, the patterns already having resulted.
I SEEMED TO BE DOING WELL and getting Guidance at first. But the Guidance that came through the pendulum was so very strange that I began to distrust it. The answers via the pendulum indicated strongly that I should go all out to do a very large and dry book on Huna in Bible, or even put out three or four books as a set: reprinting the old Hawaiian Dictionary in its entirety, giving a word and symbol list in addition, then giving as many passages as might be found with the coded material …. perhaps including the passages in both Hawaiian and English, even including the Hawaiian-English New Testament in the set of books necessary for a complete study of the material. The whole thing seemed so impossible to manage that I distrusted the genuineness of the Guidance. I then discussed the matter with my partners in writing and publishing, and they were firmly of the opinion that no one would wade through all that dry material, to say nothing of laying out cash to purchase the full set of books. Moreover, they were not inclined to accept my pendulum given Guidance as genuine. They recalled several instances in which HRAs known to them had depended on pendulum instructions and had later discovered that the pendulum had led them astray. After this conference, my next session with the pendulum seemed to run into a wall. I could make the contact, but I could get no answers to questions concerning the book which I contemplated and on which I had already started working. I find myself caught between the horns of the dilemma. If I were to go all out with blind faith, I just might be following genuine Guidance. If, on the other hand, it was not genuine guidance, I could waste no end of time and effort and end up feeling the complete idiot. One question, by the way, and rather an important one, to which I got no answer at any time was that of where the funds were to come from to publish the advised several books. From the almost entire lack of interest, on the part of the Christians of various sects, in the finding of the Huna code in the New Testament, it seems rather insane to expect more interest to be exhibited should an elaborate presentation be offered.
I am plodding along, hoping to learn something even yet of this possible method. Perhaps I shall let the CODE material ride for a time and try some other line. We need a book to bring all our research up to date, but it could not be one of general interest to the public at large unless I stopped in it to tell all over again the nature of Huna. The big problem now is how to get past this difficulty of having to repeat what has already been told at length in the earlier Huna books. I am not too discouraged as yet, but I must admit that I am well stymied. It is very evident that something is badly wrong with the ingredients of this line of tests and experiment. Perhaps the big fault is in myself rather than in the theories being tested.
I STRONGLY SUSPECT that my Aunihipili, being illogical and like a small boy, found that it could please me with an answer when none was forthcoming from the Aumakua (if contact actually was established each sitting). Seeing my surprise at a “yes” answer to my probing question as to whether I should reprint the entire Hawaiian English Dictionary, it happily followed up by “yes-ing” me for the fun set of books. I now would say that the only safe line to take is to use my best judgment and the best advice to be had, then proceed with circumspection and caution. Perhaps it is enough to ask the Aumakua for the Guidance that comes as inspiration betimes.
THE “DEAD WOOD” has been cleaned from the HRA list after long hesitation, and letters have been sent to 90 HRAs telling them that they have had their address stencils removed from the box so that the H.V. will stop being sent. So far, only four have responded to my invitation to send help to cover their share of production expenses. Many get on the list who do not belong and others cease to be interested and are too indolent to write a post card to ask me to take them from the list. These are always discouraging times for me and Cigbo, but we simply cannot go on carrying so many who do not do their part. The many loyal friends who cheer me on so well and who help carry the load are, at these cleaning times, all the more appreciated.
AN INDIAN REMEDY FOR ARTHRITIS was recently mentioned in the ABERREE magazine published by Alphia and Alice Hart (P.O. Box 528, Enid, Okla. $2 the year). It is tea made from the desert creosote bush. Harold Kinney, P.O. Box 3146, Inglewood 2, Calif., cured himself with this Indian remedy, and as a service, he now makes periodic trips to the desert to gather the materials for making the tea. He will send you a package, and perhaps instructions if you will write. I suggest that a dollar or more be sent with your letter to help. If you try it, please let me know after a bit what results you get. I understand that there are several kinds of arthritis. The TMHG work has helped some, but not all. There also may be a mental cause of the trouble, it is said.
(A letter just in as I write, comes from Mr. Kinney saying he will send instruction sheet and free packets if the sufferer cannot donate to the expense of the work)(I also have received a 3-sheet set of instructions. Send $2 for two bags of leaves.) MIND OVER MATTER is discussed in a reprinted book by Charles W. Littlefield. (Title: M M M. $3. De Vorss & Co., 843 So. Grand Ave., Los Angeles, Calif. 140 pages with many illustrations.) This classic was sent me on loan by one of the HRAs. It tells one how Littlefield made solutions of the 12 “tissue salts” and placed pure drops or mixtures of salt solutions on micro slides, then used his mind and the chanting of mantras to cause the crystals formed by evaporation to take special and significant form, giving letters, pictures and symbols. Mantras were composed through the use of Numerology. If you wish to try something, interesting and rather simple, try the method. All mixed up with “Masters, Yoga Meditation” and Christian texts. The author uses “mantras” for the control factor, “here, in the border land, where mind and matter meet and blend in that union we call life.”
A STRANGER RECENTLY WROTE AFTER READING MY BOOKS: “I was cured instantly by my Aumakua. When I knew I was in contact, I asked to be cured. I simply talked to it as if to another person. In five minutes or less my trouble had disappeared, and has never returned.” (I am often told of encouraging things like this.)
HUNA VISTAS BULLETIN 37
A Bulletin of Letters
I am most pleased to be able to report that almost a third of the HRAs who were notified that they were in Cigbo’s dog house because of “neglect of Cigar Box” have been heard from and are back in the fold. A few have written to say they have lost interest for one reason or another, as was to be expected. For the most part, the need was only a reminder that Cigbo needed his annual help to keep from getting splinters in his feet from scratching on the bottom of a bare ‘box. The overseas HRAs have not yet had “deadwood” letters sent out to those who have been forgetful, but I notice Cigbo eying their address stencils with some questioning in his small and slightly crossed eyes.
IT IS HIGH TIME THAT WE HAVE A “LETTER BULLETIN”, so:
How extensively you are delving into the past in your research work? Do you dwell much on what is ahead in the future? The discoveries about outer space? The fate of the U.S.A.? Will Communism cease to be a menace? M.S.S. (California.)
MY ANSWER: Yes, indeed, I do! I am as anxious as the next fellow about all these things. I read the daily papers and skim such magazines as offer the opinions of experts in various of these lines. Some of the HRAs write at times to tell me what they have concluded, guessed, hoped, feared or hunched. It may be recalled that a few months ago I made remarks in the Huna Vistas discussions which some of the HRAs interpreted as indications that I am a Red. Others thought I must be leaning as far to the right as the John Birchers. One resigned in hot indignation and has since been bombarding me with literature aimed at convincing all readers that we must turn back the clock of social progress, put an end to graduated income taxes, Social Security and the things which prevent the rugged individualists from running things high, wide and hansome, as they did in the grand days of child labor, sweat shops and The Public be damned. On the other side of the fence I have a few good friends who, while not approving of the way the Reds are doing things, feel that we are not progressing fast enough in curbing abuses which still serve to allow the powerful to run things for their own benefit rather than in a way to serve the good of the many. I think that the majority of us are “middle of the roaders” who see rather clearly that the day has come when we no longer can, as individuals, “go it alone”. It is the day of united effort in which most of the jobs are to be had in the works of great corporations, chain stores and spheres of work dominated by trade or professional “Associations.” My barber belongs to a trade association in which all the barbers for miles around are united to fix the prices charged for their services. In my youth our town barber cut hair for 25¢, and later on, in Los Angeles, certain shops managed to get enough business to keep open by cutting the 35¢ price to a quarter. At that time barbers were universally poor. Now they are organized to the extent that they are well paid for what work they can manage to get. Also, in my youth, doctors and dentists had no set prices for their services and were not organized to keep out those who wished to practice a different form of healing or to set up cut rate dental offices, advertising loudly and pulling teeth free of charge on street corners to further advertise their offices. The Osteopaths and Chiropractors, Naturopaths and even faith healers were all able to set up shop and divide the available business with the medical doctors. Now the medical men are so well organized and powerful that they protect their field almost as completely as do the barbers. The carpenters, plumbers and electricians have powerful unions and workers have learned to unite to be able to meet the united corporations and other “Associations” – as of Building Contractors – on equal footing. We unite to build our great roads across the face of the land. We are learning to co operate instead of be rugged individualists following the rule of “The Devil take the hindermost”. True, the unorganized part of the population suffers on the one side from the fixing of prices, and on the other from the fixing of prices for service. Some day we may see the ones caught in the squeeze organized to protect their general interests. They have the vote, of course, but being in a minority, and being unable to unite on any set of political proposals, they remain disorganized and the prey of politicians who happily set one half to work fighting the other half. I was most interested in a talk given on the trend to united action by the president of Dartmouth College to the alumni. (If any of you think I am a Red for holding my opinions concerning the need to work together instead of against each other, write for a copy of his address and you will at least see that I am in good company.)
As to going back to ancient times to peer around and dig for bits of information in dark comers, I can say one thing for my surrender to such impulses, at least it is SAFE in comparison to digging into politics and sounding off on what I think I find. The HRA could easily split and fall into a dozen pieces over political points. The only reason we have not exploded into fragments long ago because of religious differences is that those who differ with the general findings of the Huna studies do NOT join the HRA. By keeping to birds of our own feather, we are fairly safe in much the same way as are Methodists or Catholics. As to doing a similar job of trying to look into the future to see the outcome of Red efforts or of space exploration, I am forced to admit that I am not qualified to enter that field. I can do little but make guesses while I sit in the back of the world hall and listen to what the experts have to say as they strut the stage and smite the man of other opinions hip and thigh. I read that the sudden winds carried fumes from underground atomic blasts in Nevada to the district of Troy, N.Y., and caused pasture contamination which forced the authorities to take milk off the local market for several days. But I also read that the great Poobah of the Atomic Energy Commission, or someone equally elevated as an “authority” says the radioactive particles are harmless. If the shoemaker should best stick to his last, I feel that my last, if I have one, is Huna, and that I do well to continue to concentrate my efforts on what it has been, is at the moment, and perhaps may be in the time to come. Meantime, I try to remain aware of the fact that we must take care not to become too serious and in that way freeze into dogmatists. We must cling to our humor – the great antidote.
……for this economy is deathly sick in behind the ballyhoo curtains.
Watch your step (in the matter of publishing any book to be written when/if) as you would in a dark and rutty alley. Be in no hurry to part with or obligate yourself for sizable sums. Get your little ship in as good shape as possible. There is an unprecedented storm ahead. It may strike any month now, even in August. And High Heaven alone would know what the outcome will be ….. F.McC. (Also California.)
I COMMENT that I give this letter as a part of my response to the expressed wish for information as to the political and economic future of U.S.A. The information in the above letter is derived from observation of trends combined with’ a questioning pendulum and a strong hunch. A warning to keep ones head down is always good.
On the other hand, a recent letter from Wing Anderson, known for his work with prophecy collecting and publication (as well as the republication of “OAHSPE,” and his work with sleep suggestion) is most reassuring. Not too many months back he was expecting a disaster to hit the Pacific Coast and for this reason (at least in part, I take it) left Los Angeles and went to live at the Essenes of Kosmon center at Montrose, Colorado. He has just spent some months in England, and has now returned to Los Angeles, where he plans to remain at least until next June. He may start a new business there. I was greatly surprised to read in his letter that, in England, the sales tax has risen to 45%. If this is not a misunderstanding on my part or a mistake in typing on his, it makes me feel that our 4% sales tax in California is just a minor burden. Wing found the people in England most kind and friendly.
Dear Mr. Long:
Your Huna Vistas for July was very interesting, but all these experiments with the pendulum and the other diagrams you describe are too slow. They are all right for those who are interested in experiments for scientific purposes, but I prefer the Christian method of mental and spiritual thinking through advanced ideas in Divine Science, Religious Science and Ernest Holmes, Dr. Murphy and others as they write in the International New Thought Quarterly. I am not orthodox and read my Bible only as a symbolic interpretation. I have read Rudolph Steiner a little [over] a year ago, as well as many other books, including much Theosophy. They have all given me backgrounding, so it is easy to follow any teaching I read about. I received the letter about the creosote bush tea for arthritis. I have tried herb remedies of all kinds, but thought perhaps it would be all right to try one more, so sent for some. I am not gullible, and did a lot of thinking about it first. I still believe some form of metaphysical treatment can be the only cure with Osteopathic included. If Osteopaths would study some form of occult schools also and add to their physical manipulations they could do wonders …….. M.T. (Wisconsin.)
COMMENT: This HRA came into the Huna circle in the hope that she could get help for a painful arthritic condition of long standing through the TMHG. I am very sorry to say that, so far as I kow, our work did no good, although during the period in which work was done she was at one time greatly and almost instantly relieved of the pain in her knees by Osteopathic treatment. I find frequently that those who join us in the HRA because someone has suggested that they try the TMHG for healing help, have little interest in the experimental angles of our work.
Dear Mr. Long:
…. I have gone along with your research work, and know that it is long and laborious and carefully done, with faith in what you are doing. I just can’t see going through all of this to find God, the One Source and Only Power in the Universe to get the answer to our problems or to find God. As Jesus said, “If you abide in me and my words abide in you…” That is if we can abide in a state of awareness where we absolutely know we are with this mighty power and intelligence of the Universe and that we have been given the ability to use our portion of Divine Mind we, in faith and belief, can ask what we will and, “It shall be done unto you.” We live and move and have our Being in this Great Sea of Universal Intelligence and Power and it is waiting for our acceptance, that we may use it at all times for that which we need and desire. Maybe I am wrong and you are 100% correct, but few of us see the light through the same avenue. Do not continue to send Huna Vistas. My every good wish that you find all you are seeking for and more. L.H. (California.)
MY COMMENT here is that the average of answered prayers, where the above described approach is made in the search for healing, is too low to satisfy many of us, especially when we know of the results obtained by na kahuna. The study and research is necessary if we are ever to get past the low average of results offered by the older churches and by the new “Science of …” type. The painful fact has been that a large part of those who apply for help via the TMHG have no willingness to give a hand in the effort to develop a working knowledge of Huna. Almost never will one of these take a single one of the steps needed to cause their Aunihipili to become convinced that its man deserves the healing or help which is asked. Fasting? Giving help and comfort to others as advance payment in kind? Not in any case which I can recall at the moment. The beauty of the New Thought approach is that the old and perhaps arduous of Christianity has been done away with. One does not have to repent hurts done others and be baptized. One need not give time or money to help anyone because it serves that sufferer right to be made to suffer so long as he or she refuses to accept the doctrine and start “thinking right: to be right”. The whole loaf of the Huna lore in early Christianity has become half a loaf in the watered down “Science of … ‘ beliefs and practices. Yes, hardly a morsel.
A misleading play on words has replaced the knowledge of himself that can help the individual understand himself in his relation with his Aumakua and any Higher Gods. The Aunihipili and the physical body, even the Auhane mind, all have been tossed overboard so that the man can become pure spirit and leave all else behind him to be “denied” as “unreal”. The meal set before the convert who enters one of the “Science of …” cults is so scant that he must – and usually does – bring in with him to fill his plate, much of the metaphysical dogma already accepted, be it a few crusts from orthodox Christianity or some sustaining crumbs garnered from the religions of the Orient. I speak from experience. I tried New Thought in my early days and found the fare so thin that I came rushing out with my belly filled with illogical words of affirmation and wind. Even if I had been able to tolerate the Mumbo with which I had met, the Jumbo was too much. (Yes, I know. I will get several hot letters to set me right on this score.) (Someone is bound to ask what it was I classed as mumbo jumbo, so I may as well say that what gave me my quietus was the chanting in unison of the affirmation, “We have eternal life, here and now!” I ventured to question the possibility that the use of this affirmation would enable the affirmers to live forever and was promptly screamed down. But I won in the end. Three of the furious ladies are gone, while I, who refused to chant, have enjoyed eternal life – at least thus far.)
WILL LEVINGTON COMFORT, the famous master of colorful English, was engaged back in 1921 trying to lead a group very similar to the present HRA – a mixed group. He had come away from orthodox Christianity by way of Theosophy, and had accepted the teaching that the inner and Higher Self of man was the great reality and that one needed to learn to stand aside and let this Self work through one. The philosophy which he taught through his monthly letters was most satisfactory in so far as the Aumakua was touched upon, but it fell on its face many times because the reality of the Aunihipili and Auhane was not understood and because recognizing the parts played by the two lesser selves made denying reality to them just one more jerk on the growing pile of tangled yarn. While he did his best to balance Maya and Her illusion against the people who could not be pushed aside as unreal, he failed to solve the riddle.
I was one of his group, back when, and I had not yet found the answer which blessedly lies in the Huna knowledge that the three selves are a team, each working on its own level of life and material density, and each needing understanding in terms of its place on the evolutionary ladder. As we are again trying to get certain parts of “Science of …” out of our hair, let me quote a passage from Comfort’s 53rd letter, dated June 25, 1921. 1 quote:
With the man who is honestly caught in materials, you can be patient. There are plenty to practice on. But with the person who moves about this place crying, “Wonderful wonderful! …. All is good; I am divine; I draw from Unlimited Supply” you can be patient, too, if you are poised enough. Is it not a fact, however, that when one really begins to Know, to practice the Presence, to draw from the Unlimited, he scarcely dares speak of it to others; at least, he does not for awhile? He studies to fasten himself tighter and tighter and tighter to the Source. I believe while we are yet mainly imprisoned in the mind, we are free to talk much and openly. In speaking of the many cults in the world today, the Happiness Cults, the Plenty Cults, the Health Cults – one who is wise in these things recently said to me: “All in all, I think they have done more harm than good.” It wasn’t just a random remark, but spoken from deep study and long trained observation. He did not speak with finality, however, merely saying, “I think.” I have pondered much about this saying. I could hardly credit it at first, because 1 came out of the hardened bigotries of the church, through the gentle, kindly leading of the older and purer of these movements. I learned to breathe more deeply and to become faintly conscious of the Higher Road because of it; and yet a terrible devastation is going on, as a result of these many psychic activities. The old sins are boyish and easy to put away, compared to some of the adult errors which one falls into, if he tarries too long among these phony paradises of the mind.
I do not see the fruits (of regeneration) in the outer lives of the many who cry, “Wonderful, wonderful”. Rather I see egos intensified, passions sublimated, greeds more sweeping and relentless, in those who have taken the shorter cuts to power. I see wrecks and eccentricities of genius, rather than its poise and chastity. I see in some the jesuitical eye and in others a suppressed fury of desire to astonish the world, and in the eyes of others a more terrible plight of soul imprisonment than before. There are no secrets. These things burn up to the wide night like beacon fires upon a headland. Perhaps these are exceptions. Perhaps I still see only that which I care to see; and yet the conviction remains unshaken in my heart that there can be no coercion; that the Holy Spirit can only cleanse those who come to the Fountain; that one must render oneself and do all in the outer in one’s power to make oneself clean; that one must learn to abide alone before one can endure the coming of the Lover; that one must be basically aware that thinking a thing does not make it so; that there must be established in the consciousness that delicacy that seems only to come from pain, which makes possible Discrimination between the vibration of the mind and the vibration of the Spirit.
I have enjoyed the Vistas, but there is something wrong. I cannot tell you what, unless it is that you give the impression of uncertainty which makes one feel that we are just wandering around and going nowhere. I would very much like it if you would send me any Vistas in the future which have something special in them. While I enjoy reading the Vistas, I am not taking part in any of the experiments or exercises, except to see if they work. I gained more faith from your books and the Vistas that it is a reality that there is a power. M.E. (Nevada.)
THERE IS A FINE POINT to be drawn between our research work in the HRA and the work of the numerous people who set themselves up a “teachers” so that they may “lay down the Law”. In research we begin work because we feel the need to find an answer to some question or a solution for a problem. We are well aware of the fact that we will fail far more often than succeed. We also know that one of the most difficult things in the world is to be able to learn enough about a subject to formulate a question of real and pertinent value or to see clearly enough to put together the elements of a problem before starting to solve it. Of course, we are uncertain usually a large part of the time when we have, delightedly, managed to set up a new line of testing and experimentation on the mental or physical level. We can take the recent experiment which I performed of trying to get answers via the pendulum to questions about writing a book – questions asked in language, and to be answered by the pendulum symbol swings for the English words, “yes” or “no”. In my writings I have repeatedly said that I had concluded that the Aumakua does not think like we of the Auhane and Aunihipili think. It seems to replace memory and reason by some form of direct knowing. I should not have neglected to remind everyone that there had happened nothing to cause me to change my conclusion, but in the enthusiasm of filling the Huna test tubes with a new mixture which might – just might – react over flame and transmute base metals to pure gold. What resulted from the experiment, I reported in all candor and to the best of my ability. It was apparent failure. Admittedly, this is a “going around in circles.” But despite this we have learned a few most interesting and possibly valuable things. First, we have learned that the Aunihipili has a fascinating ability to construct symbol movement patterns with the pendulum to tell us something in its own way. Second, we have learned again the lesson that caution and vast circumspection must be used in evaluating the results which we seem to get through testing. I confess that I was tripped up by my own eagerness. One should, I agree, not race across a strange rug and chance having both feet fly out from under one. (On the side, may I say that I have not at all finished with this experiment. There is something there that my Aunihipili was trying to tell me.)
In contrast to the importance of the research work, there is the great need for certainty. “Nature abhors a vacuum”, and the human mind cannot tolerate a question without an answer. From the Dawn Ages men have had to have answers to the questions pressing hardest in upon them. Usually they were not able to give the correct answers, but answers they must have, so they invented them. The thunder, lightning, storm and quake were explained as the work of various gods. They made good and helpful gods as well as hurtful and dangerous ones. They asked themselves how to propitiate the bad gods and how to gain the security which would come thru the help of the good gods. They invented more answers and when these were accepted, they all settled down to enjoy their sense of security. They had filled the bad vacuum caused by being unable to solve the problems. We are so constituted that we can gain vast comfort from even a wrong answer, so long as we believe it right.
Just because we have discovered Huna and its answers which are the most rational of all, and because many of us have accepted these answers as correct and dependable, does not excuse us from sharing the human need for an answer upon which we can rely and in which we can find the blessed and necessary sense of security. In our research work we move with courage and daring out an inch from the tight little circle of known security. We cling with one confident hand to the little finger of the Father and take care that we stay close enough to be able to retreat on the instant to the protection of the Mother. Nature has endowed us with the urge to grow, and because of this, once we have found something upon which to depend utterly for out basic security, we dare prod the serpent with a twig or gaze unabashed and questioning at the stars. The uncertainty which was sensed behind my writings in the Huna Vistas was that of the unanswered problem, but not at all an uncertainty concerning the verity of my Father/Mother or their love and gentle tolerance of my ignorance. However, it cannot be denied that some of us become upset by the hint of an unanswered question. Research and experimentation is not for these. But, if they can realize this and admit their reluctance to face outward from the safe circle, even for an experimental moment, they can still hold fast and enjoy security. If one does not panic in the thinner air of Huna and rush in terror back down the hill to embrace the “Rock of Ages” left yesterday, it may be that in time one will come to sense what so many of us have sensed in the past, that we are NOT alone; sense the Guidance and the Plan always held over us even when we venture to prod a fresh serpent.
May I share with you another passage from Will Levington Comfort’s 53rd letter? It will haunt you, as it did me, if you do not resolve its problem by adding your own happy ending. I quote again:
Consciously to cultivate one’s Genius means to reject more swiftly the promptings of the mind; even those promptings of a fairness and effectiveness that once you thought must be straight from the Self. It means in Meditation to pass beyond the two sides of a question, past choice or need of decision …… You are a woman lost in a strange city. In one house in this city waiting for you are your husband, your father, your mother, your child. You are hungry, ill, frightened. If only you could find that housel. It holds everything – it is your peace, your place, your joy and strength. From its windows you could look with love upon all the world; from its doors you could pass forth all gifts.
If you were there, you would have everything, you could open your doors to all sick and terrified and hungered as you are now. If you could only reach that house! Look at the thousands around you who have forgotten that they have a house. You can only help them from your own threshold.
Dear Friend Long:
….. I enjoy the Vistas and talk to my “George” regularly every night before going to sleep. On another sheet I have put down an account of George’s behavior, and would appreciate your sending it back with your comments.
(The sheet mentioned follows): When I wish to establish contact With “Hi Self” 1. I relax. 2. 1 tell “George” what I want – mostly it is Guidance. in connection with some problem, sometimes an improvement in health for someone. Then this happens: 1) My pendulum starts swinging in the “yes” pattern (on the 12 o’clock vertical line) getting stronger all the time. I assist by correct breathing. 2) After a certain time, generally from 3 to 5 minutes, the pendulum starts to swing to the right, and finally forms a circle, getting stronger all the time. This keeps up until I “give thanks” and close with “Amen”. Then the pendulum reduces speed and comes to a full stop rather quickly. But I never feel any special sensation. If you have any suggestions or comments, I would appreciate them very much. F.M. (California.)
I COMMENT: This is the type of check on the experiments which I always hope for and all too seldom get. The men of the HRA seem to take to the experimental work and especially the mechanical pendulum side of it more often than the women. In the testing described by HRA F.M., he gets the pendulum reaction I get when I use the steps he describes and then ask for a P.A. reading of the Aumakua of someone whose signature I have before me. The vertical swing turns slowly to the clockwise circle, both being far larger than when reading for the Aunihipili and Auhane. If I next ask for the degree standing of the Aumakua, the pendulum swings in the ordinary manner while I count out the swings and get the degree, (usually over the 450 level). In contrast, when I use the pendulum to check on what happens when I try to contact the Aumakua, after accumulating mana, and then send the mana over the connecting aka cord, I get the building 12 o’clock swing, but instead of the change over to the large circle, I get a large and very strong horizontal swing from 9 to 3 o’clock on the chart dial. This horizontal swing slowly stops and I may feel the tingle on the skin or the sensation of cobweb strands across my cheeks. I decide that working contact is established and then present my prayer picture of what is desired. Some things, such as the desire for inspiration or Guidance from the Aumakua cannot be pictured, so one has to be content with naming the desired thing in words. I also, at such times, asked for information as to whether or not certain plans for writing which I mentioned might be good or bad. As we know, the answers seemed mainly to be given by the Aunihipili in an endeavor to please me. I would very much appreciate reports from others as to what form the pendulum swings take for them under these two types of prayer conditions. It is quite possible that our na Aunihipili differ in deciding on what swing patterns should be used to indicate different things. My report may influence your “George” when you test. Dr. Brunler discovered that the pendulum appeared to react all by itself and make a swing pattern to fit the thing tested. He got a “V” swing over gold or a check which could be cashed for currency. It struck me at the time when he told me of the pendulum reaction, that it could NOT be a radiation from gold that was being indicated because the paper of the check must have quite a different radiation to say nothing of the signature. I prefer to think that the Aunihipili (which we know to be really very clever in its own level of mentation and action) tries to invent a swing pattern fitted to the object tested. The “V” was used to tell Dr. Brunler that gold was to be found here or there when he did map dowsing. It also made for the learned doctor one type of swing over ordinary drinking water and another over “Holy water” from a Catholic church – the latter pattern being a cross. As the sign of the cross is made over water when it is blessed by the priest, it may be that this in some way influenced the Aunihipili in inventing a significant swing pattern.
……. In regard to your pendulum tests and the writing: I have found that the “Spirit” is definitely cyclical. You just “rest up” from the pendulum work of the meditations or prayers. In a little while you will find yourself going stronger than ever.
I have discovered something, I think. Before releasing it, perhaps you had better test it out and make some pendulum checks yourself. Here it is:
Take a deep breath and hold it while you rotate your head four times, first to the right four times, then to the left four times. Then release the breath. This makes one dizzy, but if gently persisted in, has a remarkable effect in clearing the vision and creating a tranquil, uplifted and serene mentality for prayer.
In other words, I believe that it is a strong producer of mana. This is what I have been after for a long while. You will remember several years ago that I began my correspondence with you by asking how to generate more mana. You will remember your experiments in Honolulu with the Count, involving the dog, etc.
Of course, in my opinion, one’s nearest tangible approach to the Healing Spirit is the breath. The proof is that without it we perish within a few minutes. Like yourself, I believe that this Spirit is originated within ourselves by the breath, the food we eat, also the sun, and a strong Power passing through our mind via the brain. (The mana in its three forms? MFL)
Assuming the above to be reasonable, we can, in surrendering our thoughts, words and deeds to God, also surrender the strong mana created at the same time. Sending it up the aka thread, we get back Mana Loa, the Miracle Force ………
I have been testing along these lines for some years now, and between us, I believe this is it, and further, I believe that this energy can be stored and can be used by the Aunihipili in an emergency after it has been trained in prayer methods. When an urgent need arises, we do not have time enough to go through the steps of prayer, and that ever loving Aunihipili snaps into it for us like lightning. I’ve experienced this. Let me know your reactions. W.B. (California.)
I COMMENT that this method is well worth trying. I have not finished my own tests as yet, but this seems to combine the best in the rhythmic breathe and hold of simpler Yoga with the conscious accumulation of Huna. The head movement seems to do something beneficial to clear the neck tensions and perhaps increase the circulation. The vision becomes sharper than is usually the case when mana is accumulated in the ordinary way, and the mind seems to clear. As HRA W.B. also said in another letter, it removes fatigue in a surprising manner in less than a minute. Take part in this piece of research, if you will, and report your findings.
Dear Max F.:
….. In one of your Huna Vistas you mentioned, “If we could only find out what foods eating companion spirits didn’t like …” Figs, especially fresh ones. Cut in quarters, sprinkle a little salt on each piece. Rub a piece over the “All Seeing Eye”. (Center of the forehead.) Place the quarters in different locations around the house. M. G. (California)
I COMMENT: This is at least a start. I imagine that the information was received from the writer’s spirit guide, “Urtian”, but she did not say so. In any event, I will be pleased if any of the HRA can find a way to get those needing help to try out the method. Figs are just coming into the market now in California and may be elsewhere.
Dear Max Freedom Long:
(This is a passage from a long letter from HRA. Dr. Aubrey Westlake, whose book was recently reviewed and has been of such interest to us: Patterns of Health.)
I was most interested in your present conclusions that what you took to be advice of the Aumakua was in fact, only your Aunihipili giving you the answers it thought you wanted. This, I am sure, is what happens unless one definitely and deliberately orients one’s whole thinking towards the Christ. I know you cannot at present accept Steiner’s concepts, but I am more and more convinced that he has given the key to the perplexities and dangers of these times, and this is where the magical systems fail us. They were true in their time, and, as you know, worked and gave results, but they are not true now, or rather they require reorientation and interpretation in terms of the real Truth of Christianity. As you know, I have been troubled about you, because I felt, rightly or wrongly, that you were becoming stuck and bogged down in the old Huna concepts, and did not apparently see that they required an interpretation in the light of what Steiner calls “the profound Mystery of Golgotha.” But what you have now written fills me with hope that perhaps the logjam is shifting when you say, “I shall have to find a way to make a start in a new direction as I keep trying and seeking for inspiration.” You carry such a great influence by your unique work on Huna, and its publication to the world that I am more than anxious that the influence should lead forward to new truths for this Age, not backwards to obsolete ways of thought and action ..
If you work on the problem of “eating companions”, a subject of urgency and importance, it is very necessary to get the whole work Christ centered, as otherwise one lays oneself open to great dangers, for the demonic forces are so powerful now that unless one invoked the great powers of Christ, one is liable to get overwhelmed, even with the best of intentions. That is why the therapeutic patterns were sought for in the name of Christ, as patterns equally powerful could have been forthcoming, but actually empowered with what Steiner called the Ahrimanic forces. If you can take this step forward – in real understanding – then I am convinced that the whole of your work will take a creative leap forward.
MY WARM THANKS to Dr. Westlake. I do not as yet catch the flash on just what it is he senses to be lacking, or on just how the present stage of the work with Huna, and with the Huna in Bible material might be re-interpreted to better fit the needs of this Age, but I am greatly intrigued by the possibilities which are so kindly indicated. Here, indeed, is a time to pray for Inspiration and Guidance.
HUNA VISTAS BULLETIN 38
Names for ne Aumakua & More Healing Methods
STRANGE NEWS COMES FROM HAWAII
As I write, the strange old happenings which marked my days in Hawaii are once more being reported. In the old days the stone gods were said to move here and there of their own accord, especially the ones worshiped in very early times by fishermen. I have just had a long telephone conversation with a lady of some psychic ability who passed on an odd story which she believes correct in all details.
It seems that a prominent gentleman of Hawaii was driving along one day with a young Hawaiian boy beside him when the lad asked him to stop and look at a place near the road at which he sensed something important was to be found. Investigation proved that there was an ancient stone god of considerable size there, and, moreover, it was a double image. Eventually, the god was moved to a new center built near the old Bishop Museum in Honolulu. It remained there and attracted many visitors, but it was decided that it should be taken a block or so over to the Museum. Arrangements were made for the large truck and a crane to lift the image. But when the work of moving was undertaken, the image could not be budged. Someone suggested that the god did not wish to be moved, so a local Hawaiian versed in such matters was called in. He chanted praise and when good relationship was established, told the god how much better it would be in the Museum for him, and how much more pleasant his surroundings would be over there. He then asked the god whether or not he would now allow himself to be moved to the truck and transported. He was able to tell those who were watching that he would tap the image and that if it gave out a ringing sound, it would signify assent. If a dead and dull sound came, it would be refusal to go. The image was struck and a ringing note was heard. But before the crane could again be put to use, the god levitated of his own accord and moved across the intervening space to the doors, through them and settled gently on the bed of the truck ready for the journey.
The story reminds me of similar tales of the stone gods, their likes and dislikes and conversations with human beings. This one seems to be considered by some as an omen of change in the Islands. The lady told me that Dr. Brigham had appeared before her and at a later time, King Kamehameha. Neither spoke to her. Later on she saw in a vision where Kamehameha had been secretly buried. This “seeing” may soon be put to the test, as the burial place of the famous conqueror of the eight islands has been known only to a few trusted servants who conducted the burial rites, and to descendants. The last person knowing of the secret burial cave was recently stricken in such a way that he could no longer speak to pass on the information. Via visions, also, other things were seen and there is the expectation that ancient religious secrets will in some way be recovered.
Another bit of news which the lady gave me was that Dr. Emory, who has for years been director of the Bishop Museum, is being replaced by someone else, now about to be selected. Dr. Emory was asked years ago to consider my findings on Huna, especially through the Hawaiian language root meanings of words used by na kahuna, and refused to have anything to do with the material, one way or another. It is my hope that some fine day there will be a man in charge of the Museum who will be more open to this approach to the secret lore of na kahuna.
The lady will be going to Hawaii shortly to supervise the testing out of what she has seen psychically, and will return to Los Angeles in due time. She has promised to let me know how things come out and what new is given her. I have asked her to get any information Dr. Brigham might possibly have to pass on to me concerning the Huna study on which he started me many years ago. I was much interested in the fact that the lady saw Dr. Brigham well before running into my book, SSBM, and was only able to identify him after reading my description of him. She was so excited over the identification that she picked up the phone and put through a call for me, although she still had made only a start at reading the book (which a friend had handed her when hearing that she was into things Hawaiian in a psychic way).
SPEAKING OF THINGS PSYCHIC
A most intriguing thing has recently happened through the hand and pendulum of one of the good HRAs, W.D., of California. He had constructed a circular chart with the alphabet on it so that his pendulum could pick out letters much as the pointer of the Ouija Board can do. He was running check on the method I had described in one of the Huna Vistas in which I accumulated the mana surcharge and watched the movement of the swinging pendulum, which indicates that the mana has been sent to the Aumakua and then, that a return flow is being sent back. After that I asked for “yes/no” answers to questions. (As you will all remember, I got some answers which seemed so far afield that I concluded that the Aunihipili was answering instead of the Aumakua.)
Adding the alphabet chart to the method, and asking the Aunihipili to spell out the answers, he soon came to this conclusion. (I quote from his letter on the subject.) “Here is what I learned – and by the hard way. The Aumakua is not going to sit on your shoulder and answer a lot of questions while you create mana, etc. for him. He may answer one or two, but then the Aunihipili takes over, or so I believe. When I want an answer from the Aumakua, I pray and give him as many units of mana and Vital Energy (a slightly different form of life force which he believes he can also accumulate and send to advantage) as he may need, the same as I do in making any other prayer, but this time I ask for an answer to a specific question, as for example, ‘What is the name of M.F.L.’s Aumakua.’?
After praying to the H.S. I give a little more mana and vital energy in case it may be needed. I usually put the number 3 at the top of the call board (chart mounted on a board?) as 3 is his call number. First I ask if he is ready (the Aunihipili, a little later, perhaps next day) to contact the Aumakua and if the pendulum goes to 3, there is H.S. contact and I ask for the answer to my question. I got for the name of your Aumakua the letters AEHAI, which meant nothing at all to me, but which meant a great deal to you, as you know, when I wrote you about them. I repeated this three times on three different days, and always got the same AEHAI, then I wrote you about it.” (He continued this line of testing and later got more results:) “For L.M. I got the letters AA and for H. I got AAEA. I also gathered that these are the secret names of na Aumakua and are not to be spoken, anyway by the uninitiated. I got mine, as you will recall, as AIO, which you looked up in your Polynesian dictionaries and found to mean ‘Calm and peaceful’ and which could apply to any Aumakua.”
The name for me, which he received as designating my Aumakua, is really two Hawaiian words, Ae haiand need to be translated separately but considered together. In English we have no single word equivalent for ae, which means, “To pass, either physically or mentally, from one state, condition or place, to another.” It also has the meaning of “To rise, or lift up, ” the latter being the usual Huna symbol of the Aumakua. So, we have intimated a Aumakua which has made the transition or change from the Auhane level to that of the Aumakua. The word hai has many related meanings, chief of which are “broken in two, as a joint in a limb, elbow,” and, when used as a pronoun or adjective, “another”. It takes a knowledge of Huna and the inner doctrine to understand what is signified. One needs to ask what it is that was broken in two and who is this “other”? The answer is the male and female na auhane who were parts of the sundered man from the start of the evolutionary passage through the life school. The single self was divided into male and female halves for that stage of growth and experience, and allowed to unite again only when graduating from the Auhane level to that of the Aumakua. So there we have a perfect description of my Aumakua but one which would fit any other Aumakua.
We also have something of great value – the added evidence that we have correctly reconstructed the Huna lore where it concerns this upward growth of the selves and the reunion of the male and female halves to give us the Father/Mother Aumakua as a blending of the pair.
The name for the Aumakua of “H” has the literal meaning of: in aa, burning like a fire, continuously, which gives us the symbol of the Aumakua as LIGHT. Fire makes light. The second part of this name, ae, is, again, that as given above, “To pass physically or mentally from one state or condition to another”, and it seems certain that this must be a symbol indicating the Aumakua in its level of evolution. The full name A ae a has also the meaning of a “word used by children in addressing their parents before they can speak plainly.” This points symbolically to the parental aspect of the Aumakua and clinches the matter of inner meaning. And the name for L. M.’s Aumakua, as given above, was Aa, which we have just seen to mean the continuously burning fire or Unfailing Light.
I consider it very strange and not a little exciting to have this set of results, as given by HRA W.D., and to know that he has no knowledge at all of the Hawaiian language. I may have missed out in the answers I thought came from the Aumakua concerning the next writing project to be undertaken, but there seems no avoiding the conclusion that W.D. made contact with something other than just his Aunihipili. I feel that I should proffer our combined thanks to him for the effort. By the way, he also reports that he has had a very strong feeling that the late Meade Layne, the founder of the B.S.R.A. organization, now in the hands of Riley Crabb, desires very much to make contact with me for some purpose or other. I have tried a few times to relax and wait for a telepathic message from him, but as yet nothing has been received. I have not heard lately what the Mark Probert seances have been bringing through, but am sure that if Meade had given Mark a message of importance for me, I would have been told. It will be remembered by many of you that Meade was for years the leading investigator of the Probert contacts with those on the other side.
THE “HARMONY GROVE” GET TOGETHER
The Harmony Grove Get Together, which, by the way, was recently arranged by Riley Crabb and friends of his of the “Understanding Units”, also the Spiritualists who have made Harmony Grove, south of Vista some 15 miles, was a big success. For three days there were lectures and and conversation between like minded people. Douglas Low, who has sat long at the feet of David Bray, who claims to be a kahuna, gave a very impressive lecture on the lore of na kahuna, so Riley told me. I did not learn whether or not he told his audience that Mr. Bray refuses to accept my findings concerning the beliefs and practices of na kahuna. He will have none of the Aunihipili or Aumakua, as I see them, and believes that there is but one grade of mana, a supernatural force of some vague sort which one either has or does not have, and which cannot be accumulated for use. He considers the word Aunihipili, which I translate “Low Self”, to mean , as says the dictionary, “Arm and leg bones of a chief, bound up and given worship,” or “A grasshopper”. He visited me one day and hit the ceiling at the idea that one might translate the several roots in this word and get a fine description of the subconscious or Aunihipili as known in modern psychology and my own research work. I did not get over to hear the lecture as several HRAs were enjoying the Labor Day period and wanted to see me. Riley tells me that the directors of Harmony Grove are talking of expanding its uses and perhaps arranging to have monthly meetings, with talks and entertainment which will cover everything from Spiritualism and messages from the departed to Flying Saucers and Border Land Science Research such as represented by Riley’s organization. One HRA, I hear, was so taken with the place that he is talking of moving down from upper California to live there in one of the several available cottages. He is retired and a great hand at making gardens bloom, so may pretty up the grounds in his spare time.
MORE HEALING VIA HERBS calls for the attention of many HRAs. As, na kahuna used such medicines and manipulations as they could, even while calling for healing from na Aumakua, I feel that everything is grist for our healing mill, be it alfalfa, comfrey, creosote bush tea or work in the TMHG healing circle efforts.
A letter just in as I write, is from HRA M.C.K. of Arizona. She writes: “You have mentioned in the latest bulletins a palliative for arthritis, tea from the leaves of the creosote bush of the desert. There is another herb tea that is very helpful, avocado leaf tea. While I was living at Lakeside with an avocado grove in my backyard, I used it and found it helpful. Friends to whom I used to give bags of leaves also claimed it stopped the pain. This prescription comes to me third hand from native Brazilian witch doctors. A friend of mine knows a doctor in Brazil who is with the Federal Public Health Service, and whose job it is to swap medical knowledge with the local traditional healers. From them he learned about the avocado leaf tea. He claimed that in his own practice he found it cured three or four out of five patients. Take five or six medium sized leaves, shred them by cutting with the kitchen scissors, cover with water, boil for fifteen minutes or so, and drink either hot or cold. Take five cups daily. It tastes somewhat like sassafras tea. If you know anyone with a grove who would sell and ship me leaves, please let me know.” (I have written to ask whether the leaves were to be picked, washed, dried and packed in pound lots. If there is a demand, I am sure we could hire Mexican help to do the work, and this year the avocado trees in this neck of the woods forgot to set on more than a token of fruit, so might well furnish a crop of leaves. I will give more information when I hear again.)
HEALING BY USE OF THE PENDULUM is more along our usual line of investigation, and HRA O.K., also of Arizona, has related in a letter her experience with the method. Here is her letter: “In the matter of healing through the use of the pendulum, about which you asked to have details, I have this to pass on. When I injured my knee (bad bruise and scrape), I just cleansed the injured part with cold water, then used the pendulum. The first finger on my left hand registers positive with the pendulum and the second negative. I held the pendulum over my knee and it registered positive – rotated clockwise – so I placed the tip of the first finger on the spot that was injured, held the pendulum with thumb and first finger of the left hand over the spot and let it rotate positive. When it changed to negative – rotating counterclockwise – I used the second finger of my left hand, then back to the positive finger when the pendulum rotated clockwise again. Never end a treatment on negative rotation. I continued the treatment until the pendulum swung back and forth, meaning neutral. Two treatments did the trick. Yesterday I crawled through a barb wire fence and caught my right shoe on a barb. I fell, and hurt the side of my left knee. It swelled up as big as half an egg. I used the pendulum – positive – and in nothing flat the swelling was gone. No discoloration or soreness whatever. I don’t believe it, but there it is. It sure isn’t faith. I can’t explain it. Before I started this treatment yesterday, I built up a supply of mana, as mentioned by one of the California HRAs, and perhaps that speeded up the reduction of the swelling.”
This is excellent test work. Keep the method in mind and try it next time you hurt yourself. Or try it on a pet or a friend, and let me know how you come out. You might get ready for an emergency by testing your fingers with your pendulum to see which is positive and which negative. This HRA is an advanced student in the things of our particular part of the field. She delighted me last week by sending me five books which I had not yet seen, and which I have found most interesting, not so much for any Huna angles in them, but to show the trend of thinking in religious and psychological circles.
STILL ANOTHER HEALING METHOD was mentioned by HRA C.W. of Colorado, and I asked for more details. She answered:
Our method of healing is very simple and was given to us about 25 years ago. It has never failed. The instant you are hurt, or anyone else is hurt, repeat, ‘God bless it’, three times. Even if it is later, you can still repeat the phrase and it will help heal and decrease pain. It can be said either aloud or silently. One time I took hold of a lid lifter on a laundry stove. The stove was red hot and the lifter had been left in the lid. The palm of my hand was burned so badly that it turned white instantly and started to stick to the lifter. I used the phrase and never even had a blister. Just the other day our youngest daughter spilled boiling soup over her hand while filling a thermos. Instantly she repeated ‘God bless it’ three times and although her hand turned red for a short while and stung a bit, there was not even a blister and a half hour later you would never have known she had been burned …… One day I said ‘darn’ before I used the phrase, and although the burn healed, it was slower and stung a little. One evening a neighbor, and friend, who had been an army nurse, came in, her hand wrapped loosely in a handkerchief. She had received a severe burn and had come to our store to buy some first aid items. Both Mr. W. and myself instantly repeated the blessing while I was helping her to find what she wanted from the drug department, and suddenly she looked at me and said, ‘I feel like a fool coming here for that burn doesn’t even hurt nowl’ I began to laugh and she, knowing our beliefs, said, ‘Did you do something?’ Needless to say she had no trouble with her burn.
Once I saw an elderly lady, who was across the street from the store, shut her hand in her car door. She bent over the steering wheel the pain was so great. I quickly repeated the blessing and when she came over into the Post Office a bit later I asked her how her hand was and she said it was just fine and didn’t hurt any more. It never turned black and blue. Our grandson hit his finger with a rock and instantly had a blood blister form under the nail. Our youngest daughter – who is his aunt – and I immediately repeated the blessing when he came in and showed us what he had done. It continued to hurt for only a few minutes.” (Several other instances of the successful use of the invocation were given.) This method is of particular interest in that it uses the thrice repeated prayer with which we are familiar in Huna. As all prayer goes to the Aumakua, and as there may be emotion at work to set the Aunihipili to act swiftly to call on the Aumakua for the blessing of healing, it all makes sense from the Huns. point of view. Try it out and see what results you get.
A HUNA STUDY GROUP IS AT WORK, under the leadership of HRA Isabel M. Hickey who has a book and teaching center in Boston and who writes: “We started our classes Labor Day night and are using ‘Growing Into Light’ as class text book. I am hoping that members will also get ‘Secret Science At Work’ and do some serious work on it. Those who have already done so in the group will be eternally grateful to you for their introductions to themselves. We all found that after some months of talking via the pendulum that the rapport with the subconscious was established and we didn’t need the pendulum except in cases where we wanted to take the mana charge count, etc. One of the interesting experiments we did was to find out which one was in need of more vitality – then, in our meditation, we would all ask our na Aumakua to send more vitality to the person in need. And, the pendulum would always show that the prayer had been answered. Also in finding lost articles the ‘Little Self’ is invaluable.”
A slightly later letter says that the class discussions are being taped, and that I can have the loan of a tape if I wish to see what is going on. I shall very much enjoy the tape, as to find a group holding together and working under a strong leader, even for a month, is something rare and delightful. My congratulations to you, Group, and to your leader. (The Group belongs to the HRA more or less as a Group, and Cigbo has been remembered in the past so that he has been experimenting on sending meows of thanks in group form. He thinks he is sending now by the new Telstar satellite and prides himself on being a very modern kitty, even when scratching to help keep a study of a very ancient system progressing.)
HAWAIIAN ARCHEOLOGISTS DIG WITH CARE at the old “City of Refuge.” center at Honaunau, in Kona, part of my old stomping grounds. HRA M.S. who lives not far away and correspondes for the new local paper, sent a clipping which shows a team of three archeologists happily digging up a skeleton from a trench near the ancient religious center. Tourists now come thick and fast and parking grounds and a small museum are to be made ready. But, as the sites for these were found to include old burial grounds, the experts were called in to dig and make a study and to superintend moving the ancient graves.
However, long experience has taught the circumspect that the spirits of the old and departed Hawaiians sometimes resent having their remains tampered with. A story is being told of a contractor on another one of the islands who took the job of bulldozing a site to cut it down for buildings. He dug up bones, and, not being wise in the ways of Hawaii, threw them over a cliff to get rid of them. A few days later he was caught between two of his big machines and killed. Which all explains why those in on the “City of Refuge” project and those living thereabouts, called in a lady known as “Mother” Morrison, to counteract with prayers and chants any danger which might arise. She went to stand on a rise back from the sea and overlooking the center. There she … but let me quote from the article:
“On top of the hill beside a rock platform thought to be the grave of ancient and powerful kings of Kona, Mrs. Morrison prayed first in Hawaiian and then in English. She asked that the workers and visitors to the park be protected from harm coming from any evil clinging to earth and ‘things’ buried under the ancient rock and sands. ‘May God bless this land and make it safe for Hawaiians and all people to walk on,’ Mother Morrison said. ‘God in heaven is more powerful than the old Hawaiian gods.’ She is a Hawaiian and a religious leader from the island of Oahu. Archeologists from the Bishop Museum (one was from Yale on special assignment) and park staff members watched while Mrs. Morrison, wearing white robes, prayed there on the hill overlooking the Great Wall of the ancient City of Refuge.”
THE TMHG WORK CONTINUES STEADILY with varying results, some good, some slight and some not enough to be noticed. Not a little depends on the way the one needing help does his or her part and on whether or not someone close by will work if the sufferer is unable to do much of anything. An interesting test was run recently by special arrangement with an Idaho HRA, J.M., who set a time for me to send special telepathic signals to her to see if the contact was good enough to register. In connection with the test, we were to join in doing special work for her mother, as well as working in the TMHG periods.
For the telepathic signals I sent the Kingsley Tarpey healing picture which hangs on my study wall, and which is of a few pines against a sunset sky where yellow and orange predominate. In addition I sent a rainbow, sometimes using it to form a triangle, square or circle. Here is the letter reporting on the tests:
The only impressions beyond those I credited to imagination, were an experiencing of re-occurring bands of vivid color with waves of yellow orange predominating. The colors were extremely beautiful and the accompanying sensation most pleasant. Otherwise nothing, not even a geometric figure. However, on the encouraging side of the ledger and actually more important right now, my mother has been making a great gain. She has made noticeable improvement in the last three weeks, to an extent that her doctor is most surprised. I am most grateful for your help. She is obviously benefiting. Please do continue. Thank you so much.
OAHSPE, “The New Bible” interests some HRAs and others not. Dr. Hanoka, just now in Florida, has a copy, “like new” which he asks me to say will be sold to anyone who makes “a decent offer”. (If you wish to make an offer, send your letter to me to forward, as he may soon leave Florida.) Another HRA who likes her Huna, but also likes almost everything else, wants to borrow a copy. My copy is not available just now, so, if you wish to lend yours, let me know. By the way, subscribers to ABERREE magazine, ($2 a year), may borrow from a fine list of books in the library of the proprietors, Alphia and Alice Hart, P.O. Box 528, Enid, Oklahoma. The magazine if filled with articles and letters from its readers and editorial comment by the editor. It views everything with twinkling eye, and is provocative as well as amusingly refreshing. Let me quote from a typical article:
AN ARTICLE IN ABERREE
Christmas number, issued in July and August, has an article from the pen of indignant Jacob Isaac Apsel, on his experience with the people who are out to take the “suckers” and make a “fast buck”. I quote at random:
…. people who claim to have supernatural and supernormal abilities set themselves up in business, promising answers and demonstrations for a fee. The longer they operate, the more they become aware that they have to resort to subterfuge and fabrication to cover up their failure…. An Alabama ‘Reverend’ sold lessons on how to multiply coins by placing them in a plate overnight, but to pay up his mounting debts he kept appealing frantically for, donations from a large mailing list of potential donors. He sold lessons on how to develop a slender figure, but his wife was almost too wide to pass thru the doorway. He snorted and just about spit fire when I told him to quit being a ballyhoo artist and go back to photography, at which he was an expert. My firsthand experience with people who advertise that they will answer questions for a dollar or two, or a love offering, is that not one appeared to be a solid citizen to his/her neighbor, also they seem to be in need of money. Professional mediums constantly scheme how to dress up whatever messages they can bring forth. When I took some of these to task at the New York Spiritualist Camp I lived in, one quickly spoke up, ‘Your vegetable merchant polishes his fruit to make it more palatable.’ A healer who could not heal halitosis said, ‘So what. Doctors give sugar pills.’ The following are a few choice failures I have noted in the past 30 years: A medium who claimed she got 100% in Dr. Rhine’s Duke University test, could not perceive that her purse with $50 would be snatched on her triumphal return. A psychic who, blindfolded, could read the numbers on a dollar bill in a man’s wallet, could not locate his own wallet with $200 in it that was to be a payment on bis mortgage. A bank teller who gave lectures on mental telepathy could not read the minds of the men who entered his bank and held it up. A clairvoyant who boasted of knowing in advance the people who were to visit him, could not see the three teen age thugs who slugged him and left him lying in the alley. Several persons – including me – who gave predictions for a whole year, but could not tell what tomorrow’s newspaper headline would be. The Theosophist of 20 years, the Rosicrucian of 18 years, and the member of Paramahansa Yogananda’s Hermitage, who compared notes and confessed that neither they nor anyone they came in contact with had attained the mystifying powers promised in their respective schools. I visited a gentleman in Nevada for the purpose of taking E-Therapy mainly. He disowned me after taking my money – three figures – when I told him the aches and pains he claimed were removed from me were positively his own aches and pains that crept out when he relaxed. I had not had any aches, pains or even a common cold in about 20 years, so they couldn’t be mine. I continue to make public my findings because it makes me ‘mad’ that I sacrificed so much seeking to fulfill what liars of the past, and more prolific liars of the present, perpetuate. I feel sorry for my fish family – the suckers.”
IN THE SAME ISSUE of Aberree, Lorraine Harr takes a delightful jab at the ever increasing number of “course” peddlers and cult starters. It is in verse: “As I stepped from my spaceship onto the strange planet, I said to the native:
‘Take me to your followers.
AND AN EDITORIAL FILLER has the title, “U.S.Gift to the World from Xmas Island”. It reads: “With one branch of the Government working for integration and another branch working equally hard for disintegration, it’s getting more and more difficult to decide which one is the primary goal. Teufel, the office cat, says that it doesn’t take a Harvard graduate with a Yale degree to know that if they get one, they’ll have both of them.”
JUST TO SHOW the sardonic grin behind the ABERREE, let me give you an ad from the back page of the issue carrying Mr. Apsel’s blasts. It reads: “Gifted Clairvoyant and Astrological tea cup reader. Three questions $1.” (Then the address.)
HUNA VISTAS BULLETIN 39
Naming the Aumakua and the Po`e Aumakua
PLEASE READ THIS: I keep saying in the Huna Vistas that when you move, the post office does not forward the H.V. class of mail. Instead, the issues are returned to me marked, “8¢ return postage due”. A new address is sometimes scribbled on the envelope, but I have no way of knowing whether you are off for a vacation of a week or two, or gone away to stay. So, when I buy back a bulletin I chuck it in a box and then remove your address stencil from the set. I note on your file card that you are gone, then I wait for you to write to say what your new address may be. If you do not write, you become a LOST HRA, which is akin to a lost soul. If you do happen to miss the H.V. and write eventually, and if you want back issues which you have missed, either send 25¢ for each one desired so it can go first class mail, or wait until the next regular mailing is sent out. The figure of 25¢ includes 3¢ used to send out the issues, 8¢ each to ransom them back from the post office and 12¢ for the new first class postage, to which add the cost of two envelopes, a new address stencil and a dollar’s worth of my invaluable time.
“Dear Max. (read a recent letter), I have not heard from you for four or five months nor got any Huna Vistas. Are you sick or dead or something? If not, please rush me the issues for the last five months. I am now living with my daughter at the address written on this letter, and have been doing some prospecting and hunting. I like it up here a lot. I hope nothing has happened to you. [Signed] An HRA
WHEN AND IF I CANNOT KEEP GOING WITH THE HUNA VISTAS, for any one of several possible reasons, I have arranged to have someone let you know, and I am slowly making ready a little mimeographed book which I plan to get bound and put into envelopes and tied in bundles so that a copy can be sent to each member in good standing in place of the balance of however many Huna Vistas may still be due. If you wish to play safe on not getting your full quota of Huna Vistas after making a donation to Cigbo, send in only a dollar each four months. In that way the book I am making ready will be sure to be worth enough to reimburse you. It will run 40 pages, mimeographed with lines evenly justified at the ends, and printed on both sides of a heavy and opaque gray paper. The cover will be heavy leatherette paper. The title is a vast secret. If the making of such books proves to be not too difficult, I may, after this experiment, decide to do a few more for general distribution to the HRAs and friends. Dealers, of course, do not handle soft cover little books of this sort, and they are entirely taboo in libraries.
FINDING THE BONES OF KING KAMEHAMEHA in Hawaii, by psychic vision, as reported on test in the last Huna Vistas, has aroused considerable interest on the part of several psychic HRAs, one of whom has written that she saw Kamehameha and that he wishes very much to have his bones remain hidden in the secret burial cave. As things are, she reports having him tell her, all is peace and progress for him on the other side. But, should his bones be found and handled and discussed by the living, the influence would tend to make him subject to their mental calls, and disrupt his “there living” life all too badly. I am of the same opinion. What need is there to locate the secret burial cave and uncover the remains of one peacefully resting?
MEADE LAYNE, former good friend and HRA, mentioned in the last H.V., seems to be working hard to “come through”. We still have no explanation of why he has not come through satisfactiorily via Mark Probert, the medium with whom he sat so many times in the past, so effectively. In any event, evidence accumulates that he is seeking an outlet in HRA psychic circles. A strange and most provocative report comes via letter from HRA Rev. M.G., of California, who knows HRA Layne only from mention of him made in the Huna Vistas. I quote from her letter of October 5th, 1962:
….. A number of months ago, someone in spirit just said the name, “Meade”. No other identification. I didn’t know anyone by that name. A few days later, I heard, “Mr. Layne”. I wondered who or why that was given. I then thought, my son’s name is Merryle Layne – M. Layne. The spirit said “Yes”. That was all again, and I didn’t connect the two names even then. A week or so later, I was in the bathroom washing my face and as I raised up and looked into the mirror a flash of light and sparks spelled out “Meade Layne” and it was given in such force that it shook as if shouted in the writing. I felt a little stupid to think that I hadn’t connected the two names before, but said, ‘Oh, Mr. Long’s friend!’ He said, “Yes”. I asked if there was a message he wanted to give you and he said, “The next time you write to him.” Then he walked away, saying something about dwelling too long in the subconscious. If he has returned since, I didn’t know it, and I have written you several times since then. Perhaps my forces (guide, Urtian?) will look him up and bring him to me some time when I am writing to you. (Speaking of another subject, she writes): I am enthused my Aumakua spoke in audible words. Urtian (her guide spirit) helped me, of course, and when it happened it seemed so natural and not out of the ordinary that I didn’t even realize it until a couple of days later. Then Urtian reminded me about it and I knew what had happened. He had been working constantly with me for the last several months on my clearing and using of light hypnosis and suggestion, similtudes, etc. I was given a Aumakua name a while back but only in part, Ana.
Then when I read your No. 38 Huna Vista, I had the rest of it, Au, then pronounce again with the vocal change between A and U.
I COMMENT that I rather expect Meade to get messages through to us, given time. What he may have had in mind when he said he had been “dwelling too long in the subconscious”, I have no idea. In the matter of the name for the Aumakua, this one follows the strange pattern already noted. It also describes a self which is older and more experienced – one which has been on the scene longer. The AUmeans “I” and ana is the Hawaiian for our “ing” ending. We might translate Au ana as a continuing “I” or Self. Au is a root word which has several meanings, some indicating “flow” or “motion” of water (mana force), and “time”.
The root or base word, au, when doubled, gives us the Hawaiian word auau which means to “wash, or cleanse with water”. This symbolizes the ability of the Aumakua to use the high mana to cleanse the Aunihipili, perhaps. The word, when used imperatively, has the meaning of, “to excite or hasten one”, and perhaps we have in this the symbol of the part played by the Aumakua in helping the Auhane and Aunihipili to grow or evolve faster. The word given our HRA as the name of her Aumakua, Au ana is given in the Hawaiian dictionary as either a verb or an adjective, but not as a noun, making the literal translation poor for use in explaining its use as a name. Let me quote the dictionary meanings for you so you can have a try at finding the significant symbology in them.
“Au a na: Au,to swim, and ana, the participial termination ing. A skmming off. The word has its origin in the overturning of a canoe, when men and cargo of the canoe float off in different directions. (2) To be scattered or dispersed, as things dispersed in upsetting a canoe. (3) To go astray, as the mind. To be wandering, as the thoughts. (4) To scatter from each other, as people. (5) To go here and there in search of something. (6) With hoo, the causative, to scatter; disperse abroad; to cause to wander; to go from place to place.”
A very interesting use of the word, au, is found in au la ma: “To give or cause light around.” The ordinary word for “to cause” is hoo, but here au is used, and one can hardly avoid the implication that the Au makua or “Older Parental Spirit”, is shown in the word as the one which brings the symbolic “Light” and illumination to the lower pair of selves. We know how a flood of white light comes to one at rare times when contact is made with the Aumakua, and we have in the word, Light, the symbol of the Aumakua in the ancient Huna system. The study of the symbol meanings of Huna, is, indeed, a fascinating one. Literally, au la ma translates via the roots, “I, the light that accompanies and continues.”
FAMOUS MEDIUM OF HAWAII VISITED. You may remember that not too long ago FATE magazine ran an article giving a glowing account of the psychic powers and accomplishments of a white woman living in Honolulu, Mrs. Mary Renne Glenn. At the time I had a number of letters from HRAs asking what I knew of the lady. Several of the writers wanted to see her when visiting Hawaii. Just now, an HRA reports actually going to Honolulu and making the necessary effort to find Mrs. Glenn and get permission to call on her. He is, himself, a good “mental medium”, and his conclusions are those of one who may be classed as an expert in the field of the psychics. Let me quote parts of his letter:
… You would have thought from the article on her activities in FATE, that she was a real kahuna. She was said to be in direct touch with Pele (Hawaiian Goddess of Volcanoes) and had predicted all of the volcanic eruptions and other catastrophes accurately for several years – I was able to see her from 9 to 12 on a Sunday morning. Such a disappointment. She could give me nothing. I could see that she was no medium at all, in the sense of the word as we know it. She knew but little of spirit communication or real mediumship. I was amazed. She told me that no one is allowed to give out anything remotely suggesting the psychic or occult. To do so makes one liable to heavy fines. The old laws passed by the early missionaries against kahuna activities are now turned against all mediums. Keith Rhinehart, a medium now in Seattle, was arrested there and fined $200 a couple of years ago.” (He was sitting with David Bray, who calls himself the last kahuna.)
Mr. Bray is half Hawaiian and an old showman. He learned many of the old chants and prayers in his youth from an uncle who was by way of being a fair kahuna. In past years, while taking what he knows of the lore of na kahuna most seriously, and claiming to be the one and only authority on such matters, he has lived what might be called a “double life” – of necessity. He was made keeper of the old throne room of former Hawaiian royalty, and often made extra money putting on an appropriate kahuna costume and going to chant a blessing on projects such as the laying of a cornerstone. He may have been involved in the reported efforts by Hawaiians skilled in such matters, to remove some”bad luck” curse such as the one supposed to cause the too frequent deaths of men working to drive the tunnel through the top of the hills at the place where the Pali road crosses the top of the island. In Hawaii one may believe what one wishes, but, outwardly, one must pretend that anything valid in the use of kahuna methods is “superstition” or a farce. “Daddy” Bray had lost his beloved wife and had gone to the medium, Rhinehart, who was then in Honolulu, to try to get into contact with her and to get a message. He was also arrested when the police raided the seance. There was quite an uproar in the papers over the matter, but, if I remember rightly, he escaped drastic punishment for his share in the wicked and sinful effort to communicate with a spirit.
A STRANGE STORY ABOUT PELE was also told by my HRA friend who reported on visiting Mrs. Glenn. Again I quote: “Last week a lady, Mrs. invited us out to have dinner with her in her beautiful home. In the course of the evening the subject of Pele and the Hawaiian gods came up. She casually remarked, “I have seen Pele twice” just as if mentioning a simple fact and nothing more. She said that she and her son were on the Island of Hawaii, and one day she was sitting in the car waiting for her son who was a short distance away. She saw an old woman with long, bushy white hair, leading a small dog. She called to her son to come quickly, but when he got there the old woman had completely disappeared. No trace of her anywhere. Then 20 miles down the road, ahead of them, they saw her again. Now, of course, they knew it was Pele. But the best was yet to come! Listen to this!
The son, having his camera with him, snapped her picture. Later, thinking no more of the matter, he laid his camera on a shelf in the living room. Next day he went to get it. It was gone. Nowhere to be found. Vanished completely. But the next day, he was startled to see the camera again in its regular place. It had been returned. But all the films had been taken out. Madam Pele dislikes being photographed. In fact, will not stand for it. Now what I can’t fathom is this: the people believe all these things which are nothing but Spiritualism or the Occult or ESP or whatever one likes to call it, yet, any exhibition of such things here is met with prison or fines.”
A CORRECTION IS CALLED FOR ON PENDULUM HEALING, as passed on from HRA O.K. of Arizona. In H.V. No. 38. on page 5, fifth line down, where it was said that the pendulum should be held in the left hand, it should read in the right hand (unless the user is left handed). She explains, “The pendulum is held with the thumb and first finger of the right hand while the first finger of the left hand is held in contact with the injured spot. Another hint: a comfrey leaf, freshly picked, eaten every day will relieve asthma.”
SPEAKING OF THE USE OF THE PENDULUM, it is interesting to note that the bob will swing in a straight line between two similar things, but between two dissimilar things, such as a square and a circle drawn on paper, the swing to up and down between them. Try it with two circles or two squares drawn on a paper, then between a circle and square. This will get the idea across to your Aunihipili and establish a code for it to use with the pendulum to tell you what it observes in its own mysterious way. Once you have worked with the circles and squares, you can go on to people to see whether they are sufficiently alike to be compatible or antagonistic. Take the pictures of two rival political candidates and place them so that the pendulum will swing in a space of about two inches between them. As a rule the swing will be up and down or separative. Try two politicians of the same party and if they agree fairly well, the swing should be back and forth between them. If you wish to know how two people will get along together, use their pictures or signatures in the same way. This is a great help for matchmakers and saves much time because the right young people will be introduced to each other, but not the wrong. The method and the use of the signatures will also tell one whether a stranger is apt to be agreeable or not. If one wishes to test food and medicines to see if they are right for one, the pendulum can be used, but the code is generally one in which the pendulum swings in a good clockwise circle when held over things which are beneficial, but in a counterclockwise circle if not. You can make your own code to use to indicate degrees of goodness or badness. It is possible to count numbers over items, to indicate how much is good to take, as for example, one pill or three, or one helping of food or two. And a little of something may be good, but too much, bad. It is well to add to one’s code some yes and no angles to cover that ground. The story is told of the old Scot who tested his first “wee nippie of whusky” and found it good, but when he was nursing his hangover the next morning, he announced sadly, “I dina ken what was wrong, but something must have been. Hooever, the wee bob made even a bigger and better circle over every nippie, until near the end of the bottle we both went around together in really grrrrand circles. ”
PLANT GROWTH AND ITS STIMULATION BY PRAYER gets into the news often these days, reminding me of our tests made several years ago on growing things. At that time we simply accumulated mana, touched seeds or growing plants – even young trees – and asked the Aunihipili to give the mana to the growing thing to help it grow. There was no question about the results. The mana fed plants grew faster by far, although in one test which I made, I seemed to have gone too far with the treatment, for in an hour after one long treatment, a small bed of plants wilted and acted as if burned.
An Ohio HRA recently sent me a picture clipped from a local newspaper, in which appears a minister, Rev. Ralph Haines, of Piqua, standing beside a bean vine which he had stimulated by prayer, and which had grown to rival the vine of “Jack and the Beanstalk”. In the picture he holds the largest bean I have ever seen. It is longer than his arm, and half as thick. In one night it grew from a length of 22 inches to one of 29.
One is caused to wonder whether mana alone was involved. Or was some high or elemental “group soul” brought into action to use the mana and cause the unusual growth. We suppose that plants do not hear and understand the words of the prayer, so some superior intelligence seems indicated. If we accept Huna, we say that all prayer goes to the Aumakua, because it is the only self connected to the aka cord. But “nature spirits” might also be near and listening. We seem to live in an atmosphere saturated by spirits of many kinds and levels of growth.
IMPORTANT RESEARCH NEWS ON NA AUMAKUA is in the making. For a time we who have been experimentally making Psychometric Analysis readings of na Aumakua of people have been puzzled by the apparent inaccuracy of such readings. The degree of an Aumakua might come through different in each of three separate readings. William Drake, California HRA, was the first to call my attention to this peculiar change. Then I became aware of it in rechecking readings, but I could make nothing of It.
Then came a letter from HRA M.G., of New York, who is a skilled dowser and a Trustee of The American Society of Dowsers. Her P.A. reading is identical to my own except that she rates a degree higher. Making P.A. readings was easy for her, and her readings matched my own very closely almost from her first tests. Let me quote parts of her letter dealing with tests made in reading my Aumakua:
“Your Aumakua came in with a long 6 to 12 o’clock swing spanning the diameter of the 2 inch chart circle. After the initial building up of the swings the pendulum seemed to get intermittently heavier and give little ‘tugging’ sensations – it actually seemed as if it were ‘pulling’. Once in a while this happens when I do a P.A. on other people too. Have you noticed this kind of phenomenon?
“It then went into the clockwise circle: It went to the ‘b’ level on the chart and stayed there a while, then went to the ‘d’ level for a while, and finally to the outer rim of the circle; then gradually stopped.
“The degree reading is interesting in that I think I have discovered something new. I had done your Aumakua reading once before and had forgotten what it was until I checked my notes a few minutes ago. Anyway, the degree I got just now is 554. The previous reading made in August was 567 degrees. This was disturbing, for it indicated a discrepancy. I checked to see which one was correct but found that both were! ‘How come?’ I wondered. Then the answer hit me: There are different levels of the Aumakua! I went on to try to find out how many there were. I hesitate to tell you my results because it sounds so odd. Nevertheless, you should know about it so you may do your own checking: There seem to be about 500 levels!
“Of course, I cannot accept this at face value, for I am still a novice and my work has not been sufficiently checked for validity. If it is correct, this finding is important. If it is not correct, at least it is interesting, and might be looked into.
“One thing is apparent: This result tends to substantiate some of the teachings of Theosophy and other occult groups that say there is a Hierarchy of Masters and such, leading ultimately to the Eternal ONE. In any event, it suggests that there are other reaches of the mind, or consciousness, which go far, far beyond that which we humans can ever penetrate – at least in living form. In that case, we humans would seem to be rather puny and undeveloped life forms – mere infants, perhaps only just born?
“Using the analogy of the infant again, it may even be that our physical growth and development from birth on may be actually the gestation period of the spiritual self. In that case, the death of the physical body would be analogous to the actual birth of the infant. This is a concept that would be difficult to accept, but it would be interesting to speculate on it.
“I just rechecked your signature today and the Aumakua is back at 567 degrees. Why? This variation suggests that the way you are thinking at a given time might make some difference. So, for your information, I should tell you that I checked it at 12:30 p.m. Eastern Daylight Saving Time. If you decide that you would like to put some of this in the Huna Vistas, it might be better not to mention the ‘500 levels’. It sounds so silly and fantastic. However, do whatever you think best.”
I COMMENT: After excitedly running some pendulum checks to see what I could turn up to add to this new line of research, I am inclined to think that HRA M.G. has hit the jackpot. This being a research organization, our warmest congratulations go to her. (Were we of some dogmatic religion where beliefs are frozen, we might be getting ready to excommunicate her for daring to think outside the tightly closed circle.)
FOR SOME TIME we have had a fair outline of Huna through the analysis of root and combination meanings found in words familiar to na kahuna. We have added to our speculative information by checking Huna against many other older religious systems. But one of the most impressive tests of the accuracy of our findings has come through the use of the pendulum. Being able to make a P.A. reading of the two selves was a most convincing first step. Then came success in reading the “eating companion” spirits bothering the fully or partially obsessed individuals. Another great step ahead was made when we learned to make readings of na Aumakua as well as of the Aunihipili and Auhane. While the pendulum crutch used to help the Aunihipili get across to us information it alone can discover, is not entirely “material” evidence, it is a long step in that direction – perhaps as far as we will go toward getting material evidence of things psychic unless someone can successfully build an instrument through which spirits can communicate with the living directly.
THE PO`E AUMAKUA OF HUNA: or “The Great Company of Parental Spirit Pairs”, has been known to us for some time and we have understood it as a strange and other worldly association of “Selves” quite unlike anything we have on the physical or mental level here below. The paradox of the single Self is that it is made up of a united male and female pair of na Auhane, with each member of the pair remaining separate and individual when desired, or united when group work of any kind is undertaken. The male and female halves of the Parental Pair blend and unite to use their creative power in the miraculous way. When there is work which demands united action and agreement on the part of many pairs, the “Great Company” or Po`e, is formed.
IN SUCH A GREAT COMPANY, the union of member Selves would, in theory, be much closer than any blending or uniting we can experience in the flesh or in thought which is based on dissimilar data. What seems to have happened is that we have made P.A. readings of either member of the Parental Pair, and found that they have different reading as individuals, but perhaps the same reading in terms of degrees when in a state of union. More than this, the searching na Aunihipili engaged in reading at that upper level, may well have found the whole “Great Company” and discovered that as many as “500” are so closely tied together in a unit that many different readings can be taken.
THIS LEAVES US A LITTLE BREATHLESS with the implications. We wonder whether the Mother has a different degree of evolution than the Father of the Aumakua, and it begins to look as though this may be possible. We already know that all na Aumakua are apt to give different degree readings. It appears that one may graduate into the Aumakua stage with a 450 degree reading, and continue to evolve and grow, with the degree reading always rising. In the Great Company, we seem to have found a mixture of Aumakua Pairs of differing degrees of growth.
IT MIGHT BE THAT, as in life on the physical level, the male and female can work well as a team although of different growth from the evolutionary point of view. Or, as HRA M.G. suggests, the degree level found at a certain time may register higher or lower according to what thinking process is going on. It is less easy to believe that the thinking of the moment being done by the Auhane and Aunihipili would cause the Aumakua degree reading to change. On the other hand, I have for some time been able to call for a separate degree reading for each of the three selves, and have found that the combination reading obtained from an individual is raised to a marked extent by having the standing of the Aumakua averaged in with the levels of the Auhane and Aunihipili. If a signature is written during a prayer period when the contact with the Aumakua is made, the degree reading obtained may be as much as 100 degrees higher than without prayer. Of course, it would seem a more perfect arrangement for the successful UNION of the Aumakua Pair if both male and female were of the same degree exactly. On the other hand, one may do well to keep in mind the sex rivalry that causes males to feel superior while any female will be certain that she is the most intelligent. In making a P.A. reading, the Aunihipili, if male, may tend to color a reading of a female and downgrade her, while the reading made by a lady Aunihipili might reverse the process. While we are aware that the woman may have more intuitional ability than the man, or that there may be slight differences in intelligence tied to sex, it would seem safer to expect the degree reading to be based on more definite characteristics.
THE “PULL” OF THE PENDULUM noticed by HRA M.G. is something with which I have been long familiar, although I have given it little attention. In making a reading for the Aumakua, and also in using the pendulum to run a check on progress when trying for a full contact with my Aumakua, I have had the pendulum pull and tug as if trying to swing in an overhead or full circle – something I have put down to a show of great enthusiasm on the part of my Aunihipili as it endeavored to tell me how strong and wonderful it was finding our Aumakua. This angle will be something worth watching.
THE “MASTERS” and “BROTHERS OF LIGHT” suggestion is well made. Na Aumakua in the Great Company certainly would qualify, although there must be much question concerning any Aumakua taking on a physical body and appearing as the Theosophical “Masters” of Mme. Helena Blavatsky’s day were reported to have done. On the other hand, we kaow that the spirits often produce fully materialized bodies and use them briefly at seances, and these, while probably not advanced enough to be na Aumakua, may have been the “Masters” of the early T.S. As for the tradition that there are “Brothers of Light” standing’to help mankind, this would appear to go back to the Huna knowledge that na Aumakua make themselves known by causing the appearance of a fine heatless LIGHT, this being characteristic of them to the point of having the very word “Light” used to indicate the Aumakua. The existence of a “Black Brotherhood” has been suggested frequently in occult literature, but, if there is anything back of this idea, it seems more probable that members of such a troop would be nothing more than lesser spirits of the “eating companion” sort, bent on obsessing and influencing for evil those they can influence in the physical. This influence registers as hypnotic or mesmeric in P.A. readings. Many good spirit friends stand by to help the living, but they exert no such influences, and to find and read them in association with a living person, demands that one ask for a special search and report when a reading is being made. The very good and most advanced spirits appear to be able to get Aumakua help for healing at times.
THE TIE BETWEEN MEMBERS OF THE GREAT COMPANY, seems to be an object of endless speculation in early religious circles, with only na kahuna retaining a clear understanding of the aka thread or cord made up of many such threads – these acting as the means of uniting spirits of all levels in a very real way. As the tiny and adhesive strands of a spider’s web make a fine symbol of the aka threads, the web became used as the symbol of all that the aka threads make possible. The whole of Creation has often been pictured as a gigantic web in which we reside in life as well as in death, each having a place in the web, and each being connected with all others by the web threads. It makes a good symbolic picture to contemplate.
Consider the possibility that each of us is connected by aka threads to all members of our family, dead as well as alive, and extending back several generations. This would make a family web of at least 500 crossing threads, each crossing a point at which to say a spirit or person is lodged. If we go back a sufficient way with the generations, we would eventually have a thread connecting us indirectly with practically everyone in earth and in heaven – or in Hell, if there should be one. We are not alone, as I have remarked before in the Huna Vistas. In fact, I begin to feel very much the cosmopolite. Add everyone’s Aumakua and multiply the “500”.
The search for something to tie spirits and things together into a whole has been frequent. There is also the search for a “something” which ties the stuff of the universe together and keeps the electrons and their tiny associate units from parting, uniting or ceasing to perform their particular part of “the dance of life”. Here the best guess at present seems to me to be that aka substance united with consciousness and empowered by some form of mana force is indicated.
IN THE ROAD I KNOW, by Stewart Edward White, page 237, we find that “Betty”, who describes what she sees in her trips into the realm of spirits, tries to explain the connecting something which we are discussing. I have quoted this passage before, but let me give it again.
“I am,” said Betty in her next approach, “face to face with this vast level of consciousness that is back of human consciousness. They (her spirit friends) show me a great rope twisted of many strands …. I don’t understand it. It runs through us all …. It is the connecting link. It is the connection through which we act on each other on this (the spirit) level. When we touch it, it is charged (by us?) with life and vitality, (mana?) an open way to wisdom and understanding. If you touched, reached this level, somebody would answer somewhere if you had a real need they could supply. It is the universal conductor in some way.”
… I’ve said it badly because I gave the impression of a merging of individualities (in the consciousness she tries to describe). They are distinct; but it’s the merging of the substance possessed by all of them, which, kept uppermost, produces the magic. ”
“This is very advanced teaching, ” warned the Invisibles. “We are not sure that it is wise to precipitate it, but we’ll sketch its meaning. Very briefly and crudely, it is to this effect: The undeveloped being lives in isolation of consciousness within himself, his village, his town, his country, depending on how far along he is, always contained within definite personality limits, separated from other creations by the confines of his senses and sympathies. The developed man is as different a creature in the breadth of his perceptions as is a walnut in its difference from the winds. The developed man can search out any distance with an extension of himself (protrude an aka “finger”, na kahuna would have said), his full consciousness concentrated at any point he desires. He assumes kinship with other consciousnesses as poignantly as with his own.”
BEING BORN INTO THE PHYSICAL LEVEL as are the Aunihipili and Auhane in each reincarnation, is not so much a series of gestation periods to give birth to a spiritual or Aumakua, as a series of matriculations in the first and second grades of the life school. The Aunihipili is in the first grade now. The Auhane is in the second grade. The Aumakua Pair sit together in the same seat in the third grade. One does not, according to Huna, grow a new body to house the Aumakua. One simply graduates into the next higher level of consciousness when sufficiently schooled. It may take a dozen incarnations to learn the lessons of each grade, but, certainly, not the endless number of incarnations presented in the main beliefs of India.
IF YOU ARE ABLE TO MAKE P.A. READINGS, please run checks on readings for na Aumakua and let me know what you get. HRA William Drake thinks that it is possible that the Aumakua degree readings may run as high as 1,060. It may be that he has reached up through the Aumakua level and made contact with the next level above, the one in which na kahuna believed that na Aumakua live when they graduate a step up and become Akua (god) na Aumakua. These are exciting times for us in our research, and there is always the feeling that we may be led to understand one thing after another until our reconstruction of Huna is completed.
I MADE A VACATION TRIP of a week in early October, going again across the big Navaho Reservation, this time on a new short cut road to see the ruins of the cliff dwellings at Mesa Verde National Park. Evidence seems sufficient now to prove that North America was populated long before the supposed coming of peoples across the Bering Sea bridge from Asia. Recent excavations have uncovered the remains of men intermingled with the bones of the early mamoth and three toed horse. The cliff dwellers were in the Mesa Verde country for 1300 years before they learned to build in great natural caves in the cliffs. However, there was slightly less than a hundred years of the cliff dwelling period, then it is supposed that the great drought which is shown in tree rings of the period, caused a migration.
SHINE SMITH was not at home at Powow Trading Post when we called. You will remember that he is a missionary who long ago broke with the church which had first sent him to work with the Indians, and who for years has collected food and clothing to give the needy Navahos and Hopis after feasting them at a big Christmas party. Many of the HRAs responded generously to the invitation last year to send money or clothing for the party. This year no preparations are being made for a party. Shine has grown too old to handle it. Besides, times have improved greatly with the Indians, especially the Navahos. They have uranium mines and oil wells, with a refinery. They have just opened a saw mill costing over $500,000 and which will mill their own timber and furnish employment for at least 300 Navahos. The Tribal Council uses the returns from all resources for the good of the tribe and no individual gets rich …. Many fine new schools with good teachers are provided. The herds of sheep are being reduced to keep from over grazing the land, and fine roads are being built. Water wells are being drilled to open up dry grazing sections, and everything is looking up. The new town of Window Rock has been built for the H.Q. of the tribe, and is laid out artistically and built with red native stone. Recently the Council deposited a cool million dollars in a branch bank which was opened at Window Rock. They publish a weekly newspaper (to which we subscribe), and are proud of their many accomplishments. They are working hard to educate the children, and a few leaders are college men. Christianity makes little appeal to them.
HUNA VISTAS BULLETIN 40
The Po`e Aumakua &
The Possibility of Group Souls
A MERRY CHRISTMAS AND HAPPY NEW YEAR to you all! This will be early for those of you near by, and late for those far away in terms of sea mail. May those of you on the southern side of the equator be blessed with a day which is not too hot, and may those of you in Canada, England and Finland have a day not too cold. (Yes, I am proud to say that we have a very silent but much valued HRA in Finland. We have two in Mexico and used to have one in Venezuela, but after months of silence on his part, eleven of the Huna Vistas came back in a bundle, “Postage due 88¢”. One in Brazil. None in Germany, France or Italy, but two good HRAs in Holland. Our one HRA who has for some years been swallowed up behind the “Iron Curtain” gets some of the issues sent to her, and about once a year writes a good letter.) Here in Vista we will have medium temperature, if weather runs true to form, and I will try my best to I send out at the 3 and 7pm TMHG sittings a mental picture in full color of a Christmas tree – perhaps our own, as we three “old buddies” still are blessed with childishness at Christmas and hardly ever miss getting a tree up and trimmed with lights and bangles, some of which we have treasured a long time.
THE TELEPATHIC MUTUAL HEALING GROUP WORK, by the way, continues without a break, the 3 and 7pm time now being set back an hour, what with the Daylight Saving advance being finished. I am happy to say that not a week goes by in which I do not receive a letter telling of benefits received in health, finances or social difficulties. Remember that all of the HRAs and their loved ones are eligible for participation. There is no charge, but I must say that the gifts sent to help the work by grateful participants have been a constant help for Cigbo and his cigar box work fund. All that is required is a signature in ink or a picture to give us one end of an aka thread so that contact can be made through me with the group at large, and through the”braided cord” which we activate with our sending of mana, with the “Great Company of na Aumakua”, of which our individual na Aumakua are believed to be a part. Acting as center for the Group, I need to know what is wanted so I can make with care a mental picture of the want FILLED, to present in its turn to the Light as I take up each signature or picture in turn during the 20 minutes of each sitting. A report is requested once every thirty days so that I can keep my prayer action picture in line with the condition or can stop work on any individual if it is no longer needed. Special projects may come in for prayer actions, as, for instance, help and protection in experiments with astral projection. Many requests come for work on slight or heavy “eating companion” or poltergeist trouble. Success here is not as good as desired.
MORE ABOUT THE PO`E AUMAKUA, or “Great Company of na Aumakua”, which we discussed in the last issue of the Huna Vistas, is being added to the pooled information on the subject. You will remember that in making Psychometric Analysis readings for one Aumakua Parental Pair, one of the HRAs appears to have made contact with the many na Aumakua associated with the one being measured. My own pendulum testing has taken me into the realm of what Thornton Wilder, in his book,The Bridge of San Luis Rey, called that of “vast, vague intimations”.
I am almost like the missionary who was described in a story, whose author I have forgotten. This missionary worked in Africa, and believed that every word in the Bible was true. His little world was flat and had heaven just above it. Hell was very close under one’s feet, especially under the bare feet of the people he labored to save from the burning. For him the world had been created only 5,286 years ago. After some years of working in the field, he chanced to come upon a scientific expedition equipped with a fine large telescope. He called, and was invited to stay the night in the camp and have a look at heaven. He was greatly fascinated by the idea, and when assured that gazing at heaven from a slightly closer point of view was in no was sinful, he could hardly wait for night to fall. He hoped that he might see at least a few angels walking on streets of gold. He hardly dared hope for even the smallest glimpse of God presiding from His throne. Night fell, clear and ideal for viewing. The telescope was focused, and he was seated so he could view the countless universes of the skies. A kindly scientist sat beside him, using the pilot scope and pointing out various points of interest. The missionary became more fascinated as he looked and listened. He could not understand much, but suddenly his mind snapped open enough to let him realize that he was seeing right through heaven and what he saw upset everything he had ever been taught or had ever believed. The night wore on. The scientist left him there, gazing and gazing. In the morning he was gone. He did not return to the mission, but began to wander aimlessly. At long intervals word would come of him. He had been here or there, silently helping in what ways he could, but never preaching a word. At night he would sit staring up into the sky and muttering infrequent words which were not connected so far as anyone could tell, and only at rare intervals made up such a senseless phrase as, “A million light years….”
“WHEN THE PUPIL IS READY, THE TEACHER APPEARS” is a saying which more and more seems to fit in with what is happening in our Huna research work. Or perhaps we should say that when we discover a new point of interest, information begins to pour in – or should I say, trickle in. In any event, one of the HRAs who had been sharing the Huna Vistas with a psychic friend, was the cause of a new contact which has had much to do with tossing me upward through a hole in heaven, and to set wandering in places perhaps not so vast as vague. Let me quote from a letter recently received from the new and valuable friend just mentioned.
“… All my life, bits and pieces of information have dropped into my mind somewhat like random stones falling into a plane. They come in various forms, often in mental pictures of remembered objects except for the realization that no prior experience has deposited them in my mind. The picture described above (of a white triangle suspended on a line between trees) came into my mind with strong overtones of importance related to Huna – after I had read your books – but without any explanation. Sometimes these things which come are years ahead of the experience which will explain them… For instance, it was perhaps twenty years before I heard of Huna, that I was introduced to the Company of na Aumakua. I will tell you about this and then close this too long letter. All this pouring out is because I have been so hungry to find someone who might know what I’m puzzling over.
“… Anyway, I saw the Company. I seemed to shift sensitivity and be taken to another place. There I saw a great Company of lights, each separate. I was told that each light was the Jehovah of a single human being. Off to the right, and behind me, I saw the outer edge of a great glow. I was told that this was God. Furthermore, that no mortal could view this magnificence and survive – that I might only view the very edge of His light. That when we thought we prayed to Him, it was really to our own personal small light. There the vision ended. You can imagine my confusion when I explain that I was reared in a fundamentalist hardcore faith, Disciples of Christ, which eliminated all steps between God and the human being in its orthodoxy. For my sanity, I followed what was already an established system. I tabled the experience mentally until such a time as I should know what to do with it. And then, years later, I found my Company in your books.
THE SAME WRITER, in an earlier letter, had, however, tossed me out into a world so vague that I can only try with my pendulum to search for aka threads which might lead to something only dimly sensed. She asked whether or not na kahuna had information on such things as “group souls” or “over souls” or whatever they might be called. With her psychic sensitivity she had been catching glimpses of some of these “somethings” who seem to overlook animal, plant and insect life in group chunks. What she wanted especially to know (and what threw me into frantic scratching through books and via pendulum) was whether or not the human animal had its body overlooked by some group soul as did ants. (She had been especially interested by ants, having heard a “something” speak to her as if from the ant over soul when she had sprayed a path which she had found being used by the ants as they came into her kitchen. The voice mockingly told her that they had another path which they could use. She searched, and, sure enough, found a second path.)
NA KAHUNA OF YESTERDAY, had much to say about the human-like spirits who presided over groups of living things. There was a “Queen” who inhabited a shark body at Pearl Harbor, and bossed all the local sharks. Other spirits were known, and arrangements had been made to have them let people alone in Hawaiian waters, even though some fishing was done and some sharks caught. I have told of these matters in my book, SECRET SCIENCE BEHIND MIRACLES, and have described the beliefs connected with the general system, but very briefly because I have never known much about such things. I quoted a report in the National Geographic magazine in which a writer told of a group of children in Samoa “calling the shark and turtle” with ritual chants long established. The shark and turtle both came when called. Then there was the matter of being able to appeal to the spirits overlooking winds and storms, and getting them to give more or less wind as wanted. In all races we find ritual prayers and dances addressed to spirits to get them to bring rain. The “Rain Dance” (or “Snake Dance”) of some of the Indians of the Southwestern states here in USA are famous examples of elaborate prayers mixed with strange rituals to call down spirit help in producing rain.
But the possibility that the human body is under the group soul type of guidance and supervision is what has started me running in circles like an excited hunting dog trying to pick up the scent of game. I have thought of the Aunihipili as being sufficiently wise to manage all the bodily functions, perhaps with the help of the Aumakua, but have given scant thought to the possibility that there might be over souls giving guidance to the body, perhaps to a number of bodies composing a group.
THE IMPORTANCE OF THIS NEW LINE OF INVESTIGATION LIES IN THE POSSIBILITY THAT IF THERE IS SUCH A GROUP SOUL, WE MIGHT FIND A WAY TO CONTACT IT AND GET HELP IN HEALING THE BODY. I feel that the need for healing is so constant and great that no stone must be left unturned in our Huna investigations.
ONE CAN IMAGINE a pattern to exist in aka substance, invisible and intangible in terms of the five senses, but open to being touched and examined by the Aunihipili, just as is a man and all his selves in the making of a Psychometric Analysis reading – the pendulum allowing the Aunihipili to report its findings. Jung, the famous psychologist, postulated such patterns and named them archetypes or “first forms”. He postulated a “Universal Subconscious” as the intelligence connected with the many patterns on which human myths and legends were based. Magnetic fields were discovered to surround plants and other living things by a gentleman in India several years ago. In order to explain how a plant or an animal may grow from a tiny seed and develop exactly in accord with its kind, we have theorized in a tentative fashion and said that while the seed may be tiny, it is surrounded by a field which is the mold and pattern to contain the growth. It becomes the “emergent field” as the seed grows into the mature plant or animal. What element of consciousness is connected with the field, is not specified by those who present the postulation, but it has been hinted that there is some such consciousness, and that it is not just a blanket consciousness of an unindividualized sort, having at least to be as well defined as the field with which it would have to work.
WE CAN FURTHER IMAGINE that if we could, via pendulum or some form of “introduction”, contact the pattern and the group soul behind it, we might have part of the secret of getting healing for the body. Suppose we are able in some way to identify ourselves with the perfect pattern which the group soul holds in, over or around our body, and that we can find a way to tune in to its vibrations, rhythms or whatever it may be that makes it what it is and has made us, in body, what we were from the moment of conception to the present hour. We may guess that we have fallen out of step in some way with the vibrations of parts of the pattern. We may guess, in addition, that the pattern has remained perfect and that by some action or other we can fall back into step, vibrate correctly in all our parts, and become healed, slowly or even miraculously. Perhaps we might use the vibrations of sound in chants, or in light and color, even perfumes, to help throw the body back into the rhythm and vibration which would allow a reentry into the pattern from which we have for various reasons stepped partly out. Do you see how the VAGUE INTIMATIONS collect around the speculations? One thing leads us to another, and more and more complications confront us as we try to imagine how things could work.
THE PATTERNS seem to me to have been the first step in creating living things. The Intelligence or Intelligences planned things and drew up plans, if they work as we do at our level. Then, after the blueprints were finished, the molds or patterns were made, and the work of a complete foundry commenced, the molds being filled and the material objects cast in all sizes and shapes, all alive and evolving. As we look at the evidence of evolution around us, we see in the human fetus the evidence that man came up through the lower kingdoms from worm to fish to man.
We conclude that because we evolve, the patterns must change gradually. This very strongly suggests Intelligence at work behind the patterns at every step of the upward way.
The animal fetus shows its evolutionary course, as does that of man, but there comes a point in the human development at which bodily evolution seems to have come to a stop and some mysterious evolutionary leap was accomplished. Man ceased to be an animal and began to have inductive reason. Huna tells us that at this point the Auhane was added to the lesser creature to produce the end product of the Plan, a man. Now give this Auhane an aka body as well as a “self”, and try to picture the pattern which will include him, or stand beside him. Does he have a group soul as does the body or body plus Aunihipili? Must there be a group soul to hold a pattern for the Auhane to keep it running true to kind? If so, then must we postulate a group soul for the aka preservation of the Aumakua? Where do we stop, once we get started? And did the hen or the egg come first? The mind is a very limited tool when it comes to facing such problems.
WE MAY ASK WHAT THE ANCIENTS BELIEVED on these scores, and turn back to the Theosophical gleanings from the muddled conclusions of early and late India. Perhaps by turning our eyes in this direction we might find a directing clue to follow through this deepening maze of speculation. Let me give you information from Powis Hoult’s Dictionary of Some Theosophical Terms. He defines nature spirits as elementals, and of “elementals” says: (Pg. 46) “A comprehensive term for any semi-conscious or conscious non-human being or natural energy manifesting on the etheric or astral planes. A similar entity on the higher planes is more correctly termed a deva, though the word, elemental, has often also been applied to these higher beings – Elementals may be grouped in two classes:
The natural elementals or nature spirits. These include all those entities popularly known as fairies, gnomes, brownies, pixies, nixies, undines, sylphs, salamanders, etc. They belong principally to the astral world, but there are many which manifest on the etheric sub planes of the physical.
The artificial elementals or thought forms. These are forms given to a portion of elemental essence by the thoughts of mankind. Their existence is generally very transitory.” (Now note the Theosophical approach to the aka substance of Huna and similar concepts.) I continue to quote: (Pages 46 and 47)
“Elemental Essence: The substance of the Elemental Kingdoms, below the first, the atomic or monadic subdivision. (He then quotes from The Vahan). ‘When a portion of the monadic essence of any plane clothes itself in the molecular matter of that plane, in addition to its permanent sheath of the atomic matter, it is then called elemental essence of such and such a kind.’ (And from Annie Besant): ‘Elemental Essence …. consists of aggregations of matter on each of the six non-atomic subplanes of the mental and desire planes.’
“Elemental Kingdom: Spirit, descending into matter, reaches and vivifies the region known on the ascending arc as the Manasic or Mental Plane. The higher, Arupa subdivisions of this plane are called the ‘First Elemental Kingdom'; the lower, the Rupa subdivisions, are called the ‘Second Elemental Kingdom’. Below this, again, is the ‘Third Elemental Kingdom’, corresponding to the astral plane on the upward arc. ”
On page 37 we read, “A deva is lord of each class of elementals, such are Indra, Agni, Pavara, Varuna, and Kshiti. The devas: “Sanscrit: ‘the shining ones’, same root as deus. ” We would call them “gods” in English. They are related to the Pitris.: (I quote from page 100) “Sanskrit: forefathers, progenitors. (Note how similar this concept is to the Huna Aumakua or “ancestral Spirit Pair”). Owing to the wideness and looseness of its application, and partly to the very fragmentary nature of the information we have of those higher orders of beings to which it refers, this term has been involved in much confusion …..
“The Beings who build for man – the Monad – the body whereby he may incarnate, and bring to him those principles of mind whereby the spiritual is brought into touch with the physical.
“We have two main classes of Pitris, the Barhishads and the Agnishvattas, the first, of whom there are four orders, have to do with the physical ancestry of man; the second, of whom there are three orders, have to do with his intellectual evolution.
“The term is also applied to the two orders of Lower Dhyani or Solar Pitris, but the less progressed entities from the Lunar Chain, those who had not yet reached the individualized form, are best designated Ex-lunar Monads.” (Besant.)
IN CONSIDERING THE ABOVE MATERIAL, we must not forget the old problem which is whether the consciousness came down by steps from God to penetrate to the bottom of the heap of created things and then began to work back up from crystal to plant to insect etc. The men of India as well as of Egypt reasoned that this must have been the way things were done. Na kahuna, so far as the evidence shows, were content to catch the course of evolution in mid-stride, moving ever from below, upward. Perhaps na kahuna of old were mentally lazy, or perhaps they were wiser and had a better source of information. They avoided the vast complications which arose from trying to bring God down into material creation, with level after level and godlings finally falling into sinful flesh on the long and quite irrational slide from top to bottom. The idea that a circle or cycle must be involved, with beginnings and endings in terms of TIME, as we know it, gave men the idea of the in breathing of Creation, followed by an out breathing or manifestation.
For my money, I am content to follow na kahuna and pick up the course of evolution where we can catch it – where it is NOW. To go back to the problem of level after level of descent of godlings, and the final “Fall” where gods entered humanoid bodies, is such a useless exercise of mind and gets one only more and more complications.
But, as a secret doctrine showing through the outer speculative systems, we can say that there appears always to be the idea of a Parental Spirit, more evolved than the man. We can catch glimpses of superior and more evolved INTELLIGENCES at work guiding and making patterns for evolving life to follow. It would seem that the most profitable expenditure of time and speculative effort would be to try to catch evolving conditions in their stride and try to benefit by falling into step with the overall plan instead of trying for one reason or other (usually dogmatic) to run counter to ordered growth. We can see no devolution around us, only evolution.
WITH MY PENDULUM I have been trying to investigate the group souls and patterns in my garden, where I go to stand to represent man. There are neighbor dogs and cats. Birds, insects and plants, worms and bugs and microbes in the soil. There are crystals, minerals and water. If each unit has an invisible or aka body which is the pattern of its every part, then one may well ask what need there is for a larger over-all pattern, also probably made of some grade of basic shadowy or ectoplasmic – aka – substance. One may ask why an aka thread from every unit to its group soul would not be sufficient to carry guidance – guidance which would, from the seed stage to full growth, dictate the form of development. If we say that this thread connection would suffice, we are left without as great a need for a pattern made of some form of aka substance.
COULD THE PATTERNS BE MADE of the thinnest aka substance and be something like thought form clusters or ideas? It sounds reasonable. The group souls might live in their own aka bodies and just hold their pattern in mind more or less. If we can reduce the patterns, at least for speculative purposes, to memorized plans, it would make things very much more simple to understand. We could say, as we have often said before, that perhaps when we graduate as a male/female pair to the level of na Aumakua, we become apprentice na Aumakua and learn the details of simple patterns so that we can be trusted to be the group soul of a group of soil units. The older and more experienced na Aumakua would be the teachers and know the patterns. They, themselves, might be presiding over a human pair.
HOWEVER, IF THIS TURNS OUT TO BE TOO SIMPLE, and we fall back upon the idea of a substantial pattern acting under the skilled manipulation of a group soul as a pattern for all units in the group, we must look for some way to explain the mechanism without depending entirely on the connecting aka threads and the mana running along them to act as the needed energy. So what then? Micro waves projected as from a radio tower? Millions of them of all lengths and power? Or must we say that there are also waves and many forms of waves, or that there may be resonance from pattern to units, keeping most of the units in step, but allowing some to get out of step and so become sick?
IT SEEMS AT PRESENT TO BOIL DOWN (at least for me and my pendulum investigations via the Aunihipili), to two basic possibilities.
That there are master patterns made of some kind of invisible substance being used by some Intelligence to keep all forms of life in step in my garden and in the atmosphere above or rock below. (Perhaps a pattern keeping the rays of the sun in step, but we won’t try to go into that now.)
The same multitude of Intelligences, but with the patterns in their minds instead of in aka substance. (But, even then, if we accept the idea that “thoughts are things” made of aka substance shaped by mind, we still must have a substantial pattern.)
WITH MY TRUSTY PENDULUM, literally in the hands of my Aunihipili, I set out to explore the invisible part of my garden the other day. “Big Max” was pleased to help and suspiciously anxious to please. I began asking questions and getting answers of an amazing kind. Yes, there were aka bodies around everything in the dirt, in the plants, in the trees and weeds and in the air and clouds. Yes, all had aka threads going every which way and, yes, they did make an amazing tangle. Yes, they led to Intelligences, and there seemed to be patterns to match everything. Yes, the atmosphere was thick with them, all around and high up and down under foot. No, that was not all. There were no end of ghosts about, most of them Indians who had lived in these parts where we had a spring and in the valley a creek. Yes, there were the ghosts of white people and of several races, and of birds and deer and gophers no end. No ….. Big Max could sense no human spirits coming down to wait until a body was born to do a “Fall” into matter. Yes, there were radiations and vibrations and things all around and through and crossing and pulsing. No two aka bodies of plant or worm were just alike, but the patterns were much like the small units in the garden. For instance, the pattern for one kind of tomato plant was perfect and all of the tomatoes on it, so far as could be sensed, were perfect. No, the aka bodies around the tomatoes which the two handsome snails were eating, did not seem to change, although the snails ate holes in the material tomatoes. No, there seemed to be no hard feelings between the group souls overlooking the tomatoes and those seeing to it that the snails acted like snails should act. Yes, (after a long pause) when men wanted to play group soul, they could, and the pattern held for both of our kinds of tomatoes had been changed to please men and give a better strain of tomatoes. No, the group souls of the two kinds of tomatoes in our garden would not answer questions. They had other things to do, and did not seem to understand Aunihipili English. No, a man could not vibrate like a tomato or a snail, Yes, I had a group soul holding a body pattern for me, and if I tried hard, I might find a way to make myself vibrate better to match the pattern. Yes, the pattern covered a time lapse in some way, being just like a man from inception to old age and death. Yes, the man was supposed to be perfect at every stage of life if circumstances allowed, but if team work between all the group souls did not match and circumstances did not give the right food and things, a baby or grown man might be imperfect. Yes …… perhaps one might learn to vibrate just right to become a nearly perfect old man standing in an imperfect garden. Yes, it was all very complicated and confusing, even for Big Max, who can sense no end of things which I cannot sense as an Auhane. No, he did not find a group soul for the Auhane alone, but there might be one if he knew where in the tangle to look for it
But, anyway, there was our Aumakua, and it could be found because there was an extra large aka cord running up and out to it. Yes, the group souls would let men practice at being amateur group souls and make new strains of plants or bugs or cows, but they couldn’t do it directly and all by themselves. They had to follow the rules and keep breeding and cross breeding the kinds of things they wanted, leaving the group souls to make corresponding changes in the pattern. Yes, when a new rose was developed and sold all over the country, Big Max supposed that the changed pattern to fit it would have to expand in some way to go with the new plants. Yes, indeed, the group souls are much smarter about such things than we are.
SO THERE YOU HAVE IT, if you are still reading. Want to try your hand at exploring this new angle of the field? Want to try doing something to make any part of you which is out of step with its pattern get back into step? I suggest that there may be the Aunihipili or physical action to consider, and then the Auhane or thinking angle, in which we visualize good health, think good health and try to vibrate in the positive and constructive way instead of the negative. A combination of both approaches may be just right. If you join me in testing, let me know if you hit on something that works. Your Aunihipili may be of much assistance through the pendulum if you can formulate the right questions and get it to understand what you want of it. Physical stimuli such as chanting, dancing or what have you, may help the Aunihipili in its part in the combined effort. Perhaps the Aumakua needs also to be considered when we try to hear a three toned musical chord, or something similar in the matter of vibrations and try to respond mentally and physically to some resonance. The hula dance used as a religious ceremony in the Polynesian past may well have been a part of a ritual effort to cause a group to fall back into step on all three levels of life, physical, Auhane mental, and Aumakua direct knowing. (If you are still with me, come on down into my garden with me while we have a coffee break. I’ll show you the most elegant big green tomato worm. He thinks he is helping keep the balance of nature by eating the vines so that the tomatoes will not take the whole garden.)
MY TAROT CARDS PREDICT: (Several of the HRAs have written in to ask what the cards had to say about the Cuban situation, Russia and Red China.) When the Cuban trouble first hit the headlines, I sat down at once to run the cards, and was surprised by turning up indications that nothing much would happen. The cards said, “Business as usual. They said the same thing when run for Russia. I have just paused to run the cards again after coming up from admiring the big green tomato worm and a smaller friend who has joined him, also a large red butterfly who seems to be a post worm manifestation.
FOR CUBA, I got a surprising run of cards which I cannot but read as predicting that cutting ties with Russia and China will come to a large extent and that USA will make friendly advances and offer money and business and trade help with even a pledge not to invade Cuba or overthrow Castro. I would not be at all surprised to see Americans again swarming down to Havana next Spring for vacation trips and the pleasures of gambling.
FOR RUSSIA, the cards told a mixed story in which crop and money matters show badly and there is a background of increasing desire for peace and understanding and increased trade. The leaders seem to be coming around to the realization that no one wants war or dares risk the financial and social pressures which a large war would certainly impose. The space and bomb race has cost Russia too much, and in USA there is a growing desire to cut down the expense of war preparations and reduce taxes. No war or major disaster cards were cut for either side.
FOR RED CHINA, the cards still run badly, as they did last January. Hunger and the cards of enemies turn up. False starts and resultant losses and forced new starts show strongly, with a turning up of the “Fool” indicating that in no long time a big change and large new start in a different direction will come. At the end of the run of cards the “Death” card came up. I read the cards as predicting another period of crop failure and bad weather next year, and possibly some great epidemic which will change the general picture. Uncle Samuel and the other Western nations will probably offer a helping hand and have their help welcomed. The war now going on with India seems to end quickly, with one side or the other stopped cold. Oddly enough the cards seem to show China accepting a bribe of money and other help in return for letting India alone.
NEWS FOR ME ON THE HOME FRONT, is just coming in from Cigbo as I write. He has been cutting his small deck of cards in the seclusion of his cigar box and has passed me a note: “My cards tell me about half of my Aunties squiggle at the mention of our tomato worms. I addwise that boss dry up about them. I also addwise that he has stuck his neck out terrible far in making too defrinite pedictions about what is to happen. It is always best to just make general (or captain, or sarjunt or even corporal) pedictions that aren’t so importink and are easier to wiggle out of when they go thataway instead of thisaway. A other good way is to wait like I do and see what happings, then you can write, ‘As I pedicted in a earlier eddition which you no doubt received and forgot to read, the Fall ejections was held and all them I said would be ejected, was, and all them I said wouldn’t be was tossed out and had to appear on Tellemvision and make consessions so they would be let back in after the whooping and hollowing is over.’ Or write, ‘I pedict that there will be vast and interustink changes on Mars, Venus and Jupiter. I also pedict that us Repuplicans and us Democracks will get mad when the next ejection comes up. “‘
THE BOOK ON DREAM MEANINGS, recently recommended by HRA Hal Falvey of Chicago, was found seldom to mention a dream of the sort one has. Hal writes to explain that what one must do is take pencil and pad to bed with one, and whenever awakening and remembering a dream, write notes to enable one to recall it. Such dreams are listed and used to make one’s own individual dream book. Attention is paid to what certain types of dream foretell, and with the mind turned expectantly to receiving premonitory information of this kind, the dreams will become more and more helpful. Dreams often have symbolic form and meanings, and one may soon learn that to dream of a red bull means something bully is about to happen. This ties in with the Huna theory that the Aunihipili gets premonitory information from the Aumakua, who can see to a limited degree into the future, then in dreams and dream symbols the information is passed on. List the dreams alphabetically and leave space to note what follows each, if anything. Another thing: best keep a weak night light burning so light turned on suddenly to see to do the writing will not upset your Aunihipili, as it did mine years ago. Or, if you have a tape recorder, speak or whisper the dream to record it, and play it back to take off for the record next day or when time allows. (The whispering records and does not awaken the household.) One soon learns to sense the difference between dreams which have no particular meaning and dreams of premonitory significance. It stands to reason that no two people are alike and each may have a different meaning for the same general type of dream. Remember that fears are often reflected in dreams of a type which come frequently, but that these seldom foretell or warn. (I have just taken my old Revere tape recorder to the repair man to get it made to work, and will give the method an enthusiastic try to see if by chance I can get back to dreaming premonitory dreams as I did years ago in Hawaii – as described in my first book.)
WHAT IS THE MOST SUCCESSFUL METHOD OF ACCUMULATING MANA? asks an HRA in a recent letter. Another HRA has sent in two pages of methods given by Doreal, the occultist and teacher in Colorado. Some occultists believe we can draw “cosmic energy” or “prana” from the air, and a few mention two women who have no need for food or water as examples of how one can live entirely on such a form of force.
Recently we had in the H.V. a mention of the benefit of turning the head back and forth while breathing deeply to accumulate mana. This is good. Any form of physical movement or posturing while breathing and accumulating by a mental command to the Aunihipili, seems good. Each person may find an individual method best. Remember that your Aunihipili with the pendulum is expert in measuring the mana charge and showing you through the weak or strong movement of the pendulum how the accumulation is going. Hold your pendulum over your palm and tell your Aunihipili to show with a swing about how large your mana charge is at the moment. The swing may be in a circle or in a straight line. Start accumulating and ask the Aunihipili to register via the size of the swing the size of the charge. More charge: more swing.
BUT ONE MUST REMEMBER THAT the Aunihipili has a very small vocabulary to use in connection with the pendulum and the code. It often has to invent a word by using a form of straight, oval or circular swing to mean something quite different. A case in point is found in the invention of the far larger than normal swings used to tell us that the Aumakua has been contacted and the mana sent, then returned to us in a changed form to bless us and complete the working circuit. To enlarge the vocabulary, men have invented charts with degrees and numbers to which the pendulum can be made to swing, but George often is slow to learn the new codes.