Max F. Long, Vol 12 (1963), English HUNA VISTAS Bulletins 41- 52


HUNA VISTAS BULLETIN 41

The Meaning of “Union”, Word From

Meade Layne, New Angles on Fire Walking

January, 1963

 

 

ONLY ONE MORE YEAR OF THE HUNA VISTAS is being planned. Please take note. It has become more and more difficult to keep the HUNA VISTAS going, and I may even have to space them out farther apart or even discontinue them before the year is out. So “please do not send Cigbo gifts for his work fund intended to carry over into the year 1964. It will be safer to send him a dollar every four months. He says, “MEOW! Be forewarned!”

 

WHAT I AM TRYING TO SAY TO YOU GOOD FRIENDS is that I feel change in the air for myself and the HRA work. I do not know what it is, but my Guidance is that I should try to run things in a more orderly manner and have a fixed time set at which, if I wished, I could again discontinue getting out these monthly bulletins. What I greatly desire to avoid is having, for some unforeseen reason, to stop making up and sending the Huna Vistas. There is no one to take over, like Riley Crabb did with the B.S.R.A. journal when Meade Layne had to give up. I am not ill. But I am getting old, and my contemporaries are falling on their faces all around me. I feel that if I can keep going for the year of 1963 with my end of our HRA work, and then neatly write “30” on the final issue of the Huna Vistas, I could then go on to writing books or booklets covering different angles of Huna research. Should some unforeseen happening cause me to stop in the midst of such a writing effort, no harm would be done and no one would write to ask why the H.V. had stopped when a gift had been sent to Cigbo covering several more issues. Because some of the HRAs may wish to keep in touch, I could again, as I did once before, send them a newsletter at times when I felt there was something to say. So, please send Cigbo gifts intended to be used up during the year 1963, if not sooner.

 

I ONCE HAD HOPED that someone like Riley Crabb could be found to take over the Huna Vistas from me at the proper time. But while Riley had a magazine with a regular subscription price set by way of membership of $5 the year in the B.S.R.A. and could also expect additional gifts to help out, our work and the H.V. run on a system which Cigbo describes as “Paw to mouth”. Many HRAs can send nothing for the work fund. Frequently the lists have to be cleaned and “deadwood” names dropped after a note of explanation. It takes me, working without help on production, a full ten days each month to write the H.V., cut the stencils, run the 10 pages on the mimeograph, gather them into sets of ten, fold them, address and stamp the envelopes which must also be printed, then stuff and seal. Much time is taken. keeping the addresses changed and recorded. Many move and send no new address, and the H.V. comes back, with its return having to be noted. In addition to the 10 days or more of actual production time, there is an ever increasing volume of correspondence for me to handle as best I can. The healing sessions of the TMHG work come twice a day, and also call for considerable correspondence. My “tinned” letters help, but the days are not long enough. My share of the small book selling business takes two trips to the post office on week days, and time for packing the books and billing the dealers who order them. In the few remaining hours there must be reading and study if the Huna Vistas are to contain material of value aside from the letters and reports. The other day one of the seasoned HRAs wrote saying I would not be hearing from him again, perhaps for a long time, as he was going into some important line of occult research and study work. He did not say just what he was into, but I believe he is off on some line of esoteric Masonry. He jolted me slightly (for my own good, unquestionably) by adding, “The Huna Vistas are not worth the paper they are written on, to me.”

 

RECENTLY I INQUIRED of local mimeograph shops what figure they could give me on taking over my 10 days of production work, provided I wrote the copy and read proof. The best production price I could get was 45¢ per copy, including the printed envelopes and the stamps, with me to bring in the address stencils and Adresserette each month for the addressing. These letter shop people have to charge almost as much an hour for their work as a barber or carpenter, and have also to pay rent, to say nothing of expense and complications if they have to hire help. The situation, as can be seen, is  quite outside of commercial possibilities. Anyone willing to take over my work would have to work for the love of the work and live on Social Security or whatever other source of income might be provided. One thing is very certain, the H.V. is not worth 45¢ an issue to most of the HRAs. In fact, I get letter after letter letting the cat out of the bag that the H.V. hardly gets read at all, what with the dryness of its contents, the pressure of time, and the competition of brighter reading and television – all of which is as must be expected. Of course, one compensation for anyone who would take over the H.V. and produce it, would be that of having a soap box from which to expound pet ideas – an expounding of which I am frequently guilty. Production costs climb steadily for the H.V. also. Paper has more than doubled in price since the start of the old HRA Bulletin. Ink that once cost a dollar a pound, now costs three. The post office is now adding a cent to the cost of mailing a copy of the H.V., and when one is returned, it costs 80¢ to ransom it to see if a forwarding address has been given which can be used in an effort to locate the HRA. More and more stamps have to be scratched up for me by Cigbo to use in answering the letters which arrive asking about the HRA, many of them from foreign country writers who can be answered with a stamp cost ranging from 11¢ to 25¢, and no telling when Uncle Sam will elect to fight inflation again by adding more to foreign postage costs. When I am king – but perhaps we’d better skip that use of the HRA soap box. (Any mention of economics or politics is murder in HRA circles, I have found to my sorrow, and any mention of religion is equally as dangerous outside of our own little charmed circle. Try to explain Huna basics to a visiting Jehovah’s Witness bent on saving your soul from the burning, and you’ll see what I mean.)

 

IN THE MATTER OF THE “MYSTERY BOOKELT” which I mentioned in a recent H.V., and which I said I was making up on press and mimeograph in my spare time in order to have it on hand to send out in place of more Huna Vistas, should I fall on my face…….

 

I HAVE AN ANNOUNCEMENT TO MAKE. Some of the HRAs wrote to say they were perfectly willing to forgive me any issues of the H.V. which might be expected, but which failed to get made up, but that they did not want to wait until something happened to me (or to them) to have their copy of the booklet. A few wrote that they disliked the way I made a mystery of the title of the booklet, and that their curiosity was burning them …. SO, they wanted their copy NOW. (I must apologize for making a mystery of the booklet’s title. The truth is that I had not yet found a title for it, and even now, having rushed through the booklet so that it could be sent, I fear the title could have been better. It is, as you will see, The Will Levington Comfort Reconstruction Letters in the Light of Huna, Comment by Max Freedom Long. Pretty clumsy, you must admit.

 

AT ANY RATE, I will mail a copy of the booklet to all HRAs, when I mail this H.V., and hope that they will arrive together. Mailing will be done one jump ahead of Uncle Samuel’s upping of the old postage rates. A sheet sent with it will have more to tell you of the matter. I might add, however, that the reason for the use of the heavy gray paper is that it is the only kind found which will allow mimeographing on both sides with this black face typewriter.

 

IF YOU READ NOTHING ELSE IN THE W.L.C. BOOKLET, I urge you to read the top two thirds of page 16, for there I have explained something that has just dawned on me – the real significance of the meaning of “union” in Yoga. That one page, in my mind, justifies the whole of the other 40. To me it seems that we have here the answer to the greatest mystery in Yoga, and that goes for modern Theosophy and its handling of Yoga as well. If you do not care to read the rest of the booklet, look up the address of your nearest Theosophical Society Lodge and send it to the president. He or she might be old enough to recall the Comfort Letters, and of sufficiently open mind to read page 16 twice, if you fold down the corner and mark in red pencil, “Very important new discovery!” Of course, in all honesty, we must admit that it is not a NEW discovery in any sense of the word. Na kahuna of ancient times knew the real secret of “union” in contrast with the idea of “at onement” (which is quite another matter), and evidence accumulates rapidly in my recent studies of the older literature of Yoga, that shows how Huna was passed around from sage to sage in ancient times and carefully hidden in lands where it was preserved in the veiled writings.

 

SPEAKING OF THEOSOPHY,  may I say that I still look upon it, fractured as it is and surviving in opposed cults, as one of the few organizations in which we who work with the reconstruction of Huna might eventually get recognition for what we have found. The founders of the T.S. were careful to state that the Society was formed to foster the study of the occult and metaphysical as well as to promote the formation of the Brotherhood of Man. Huna has already been given a tolerant (even if rather critical) notice by the gentlemen who have edited, in the past several years, the excellent news letter put out for Peace Lodge of the Theosophical Society (Adyar), and which may be addressed at 32 Chapel St., Hyde, Cheshire, England. This may sound less than important to you as you read, but in actuality it is of great importance. As some of us know, Huna contradicts many of the things believed by Theosophists. It insists on reshaping many of the ideas and concepts, all the way from reincarnation and karma to the “seven bodies” of man. At the moment it is on the verge of demanding a radical reconstruction in the Yogic beliefs as held by many Theosophists and probably by the modern Yoga practitioners. As a case in point, let me quote from page 13 of a recent issue of the journal mentioned above, which is namedEIRENICON. (Issue No. 144)

 

“In the HUNA VISTAS (April 1962) Max Freedom Long writes: “‘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 … We must not ask the Aumakua to do more than push when we have decided in what direction we should best steer the cart.”‘

“Is it not better to invite the Aumakua to steer whilst we supply the push?”

 

There! At least Huna got a bit of recognition as, well, something worthy of friendly challenge. The editor, Mr. T.H. Redfern, voices the general idea that the Aumakua could and possibly would, steer our lives if we asked it to do so and obeyed inspired directions. However, the getting of such guidance for every step we take does not work out in practice. Now and then we become aware of the way certain steps in our lives are being shaped – usually we realize that there was a hand taken behind the scenes after the event. We might say that 1% of the events in our lives are brought about because the Aumakua steered the cart. The other 99% appear to have been brought about by the Auhane, urged on by the desires of the Aunihipili, and the evolving by  learning process furthered, even when the learning is done the hard way. Back of the problem is the old question of to what extent the na Aumakua allow the lower pair of selves to exert their “free will” and progress under their own power. We teach a horse to pull a plow, but the horse never can learn in this way to invent a plow and use it in planting.

 

CONSIDER THIS INSTANCE when the 1% of Aumakua Guidance was, apparently, at work. One of my oldest friends, with whom I graduated from Normal School in Los Angeles in 1916, told me in a letter not long ago just how he happened to be used to change the whole course of my life so that I went to Hawaii – there to do the job of digging into the vanishing Huna lore to recover it. He is a psychic by natural gift and has long sensed commands and followed them at rare intervals. In this case he wanted badly to find someone to take over his teaching assignment in Hawaii. As he was walking down a street in Los Angeles one evening, (let me use his letter here), “something much like a voice, told me to stroll about a bit and that I would meet someone who would take my place and go to Hawaii. What a good thing it was for me that I heeded this voice. It was, I dare say, destiny for you as well as for me. I have (he adds) had several similar experiences throughout the years and now realize that it was some other force or entity speaking through me – not myself at all. How little we do know at times. Seems to take the years ahead to finally make us wake up and see these things ……..

 

WHAT, THEN, SHOULD WE DO? I confess that I have not as yet found the foolproof answer. What I am doing these days is to plan as carefully as possible, then pray hard and often for Help and Guidance as I move ahead. My past experience has convinced me that if I keep on the move, the Aumakua will manipulate circumstances on the other side to nudge me into the right path or block a wrong path and force me to leave it. I watch for inspiration and then question what seems at the time it comes to be a properly inspired idea. I have learned from experience that I cannot get the Aumakua to tell me through the pendulum (in the hands of my Aunihipili) what do do. The ice is very thin in these places, and if one does not walk with great care and suspicious circumspection, one may get a chilly soaking.

 

THE QUEST FOR MEADE LAYNE PROGRESSES, with the same psychic HRA as before again reporting. I quote:

 

“Dear Max:

All morning my forces have been telling me to write to you, and now they say, ‘First a message from Meade Layne. He has been standing in readiness for a long time.’ (The message to me follows. mfl)

 

“Hello, old friend, long time no see!

How long has it been you’ve waited for me

To give you a message through extended hands?

Do you know what a tax upon Spirit the law demands?

Sufferings, grief, earthliness must go.

Oh, I know, I’ve told you so.

In our searchings how many times we have erred,

But something came up – our ego was spared!

Many thoughts you out-pictured to me,

(I was a little too blinded to see)

The symbols you gave now stand me in good stead,

They aren’t so far over my head.

My ideas were sound, too, believe it or not.

I had to make use of them while they were hot.

So here is my greeting, More power to you,

My hand is outstretched, our friendship is true.

Meade

 

(The letter continues:) “Well, well! That came with a flood of emotion I felt joy, love and tears. He is still standing off at one side – nice looking man, smiling and looking pleased. I haven’t seen him as clearly as I’d like, but I did get a glimpse of him. Did he write poetry? He must have to give a message like that ……….

 

I COMMENT: Indeed, Meade Layne was a man who wrote poetry, and of the best. Short verses like the above seem evidential enough to justify the assumption that he has managed to make contact from the other side. What he says about my ideas drawn from Huna, and his own drawn from many sources, is convincing, for in life we sometimes discussed and compared ideas and while he looked upon Huna, as I was putting it back together, as something of great interest and probable value, he was never willing to give up his beliefs for those of na kahuna. On my part, I was unwilling to accept many things which he felt true enough – he believed largely in what the communicating spirits of Mark Probert had to say about many things. All in all, his message, given in verse, and with its contents as they are, has to me the feel of authenticity. I am not discounting the fact that spirits very often oblige the living by pretending to be a departed friend or loved one, and doing a very good job of it . But one thing that still puzzles me is the fact that, after the years in which he was the leading questioner, expounder and hopeful philosopher at the Probert seances, he should not have come through Mark with his message. Soon after Meade passed, I had expected Yada or one of the several other spirit guides of Mark to mention Meade’s transition and give some word of him. But, so far as I have been able to learn, not a word came, through. There is just a small possibility that Mark did not wish such a message to come through him, I feel.

 

COMPARE MEADE LAYNE’S WORK AT ITS BEST, with the message given above. He was a strange man, sensitive, penetrating, usually unsmiling, but with silent laughter held tightly within lest he offend as he observed you and listened to your ideas. The laughter came out when he was at his best, slightly sardonic, and using a pen tipped with a bit of fire. The following verses were written as a response to the words of Democritus of Abdera, Submit to Necessity with a joyous heart. The poem is taken from a small book of verses published in 1947.

 

REMEMBER ME FOR LAUGHTER

 

Remember me for laughter, my companions,

Now that small learning ends its shadow play;

Not over much for love, which lives always,

Nor gain of useless guerdons which outlast

Only the change of morn to evening gray,

With all our foolish fancies then outcast.

Remember me for laughter, for the gay

Acceptances of pleasure, and half jest

Wherewith one fronts down sorrow unconfessed

And blunts the sharpening darts of Destiny.

Yea, for the spirit of God’s Comedy

Hold me in memory a little time,

And for these motley harlequins of rhyme.

Some go with banners marching, some sublime.

With metaphysic mysteries, or Grace

Of the wise Nine in secret dwelling place,

But here there’s no such virtue, only this,

That I was touched somehow with lasting kiss

Of Life’s inconsequence and God’s desires.

Remember me for this when spirit tires

Within you, and drums invite no more

To festivals or wars

 

HAPPY NEW YEAR, MEADE! We’ll be listening, and hoping that you may find for us the answers to the many questions you put to The Yada and others.

 

NEW ANGLES ON FIRE WALKING

 

New angles on fire walking keep coming slowly. Those of you who have had the pleasure of reading the book by HRAs George and Helen Sandwith, THE MIRACLE HUNTERS, will remember the very fine description of the fire walking done by Hindus in Fiji – the several days of ritual cleansing and preparation, the actual fire walking and the healing rite conducted by the priest of the local temple of the Goddess Marianna, the latter being worshiped in connection with the fire walking and healing as well as in simpler rituals. I had arranged with the Sandwiths for permission to reprint this material in a book which I had been planning to bring our Huna books up to date, but now a strange thing has happened. The Sandwiths are very psychic, and recently I had a letter from them saying that an unmistakable message had been received by them that the Goddess did not approve of allowing the material to be included in my proposed book. From past experience, especially had through messages passed on to them via the spirit attached to their very old Ethiopian ikon, they have learned to pay careful attention to such warnings. On my part I am quite willing to share the warning, even if the reasons behind it are not clear. I can only guess that we have in this peculiar sequence of events more evidence that entities of a higher level are involved in giving the protection from heat in the fire walks. In Polynesia the “Woman of the Sky” was invoked to give protection, but no ritual cleansing was needed, only certain set observances of ways of making ready the stones and fire pit, and correct chanting of invocations. (No healing was connected with the rite in Polynesia, so far as I know.)

 

ANOTHER ANGLE COMES FROM YOGA STUDIES which I have been making. In the book of W.Y. Evans Wentz, Tibetan Yoga and Secret Doctrines (Oxford University Press, 1935) (Given to me as a gift with other books by the same famous author by HRA George Stone, of Wales), the REVERSE ANGLE of fire immunity is discussed at considerable length – pages 156 to 161. Under heading of, “The Doctrine of the Psychic Heat.” Here we learn that part of the esoteric or Mahayana teaching of early Buddhism, best known in Tibet, is almost pure Yoga in that the system teaches control of the mind, and through such control, the ability to use “prana” and related forces for supranormal works.

 

Tantric Yoga in Tibet took the form of India’s Kundalini Yoga, but developed its own elements. The ability to create bodily heat by an action of mind and with breath manipulation, resulting in the changing of the sex fluids in the body into a type of fuel which was then burned to make heat, was called Tummo in Tibet. The prana was supposed to exist in unlimited quantities in the atmosphere and it could be drawn in and stored in the body, then as the writer explains “employed to transmute the generative fluid into a subtle fiery energy whereby a psycho physical heat is produced internally and made to circulate through the nerve channels of the psychic nervous system ….

 

…. According to the texts, in practicing the art of Tummo the yogin must employ very elaborate visualizations, meditations, postures, breathings, directing of thought, training of the psychic nerve system, and physical exercises. A lengthy probationary period (under a guru) is usually necessary before the yogin can arrive at any assurance of success. At the outset, he must accustom himself to the minimum of clothing and avoid, as far as possible, resorting to fire for warming the body. It is by their never wearing furs or woollen garments or seeking artificial external heat that the masters of the art are recognized…..

 

“As progress is made in this science of yogically conserving and directing the physical, mental and psychic energy of the human organism the hermit yogin gradually develops the psycho-physical warmth. The rule is that (in final tests of ability) the yogin must have dried at least three of the wet sheets (dipped in ice water and laid on his shoulders as he sits on a freezing night in the wind, unclothed, beside a lake in the highlands of Tibet) in order to wear the insignia of proficiency in Tummo, namely, the single white cotton shirt or robe, on account of which he comes to be called, in Tibetan, a Repa, meaning, ‘Cotton Clad One’. Mila Repa (famous early teacher of yoga and writer of texts) as his name indicates, mastered the art of Tummo under the guidance of his guru, Marpa.” (About 1, 000 years ago.)

 

In the Tantric Yoga practices, one may learn from various books, the Goddess Kundalini (known under several names in various places and schools) is invoked to assist in working with the prana and sex energies. The invocation of a Goddess of a higher level of being is, in actuality, the only thing which the fire walkers and the cold resisters have in common. In Polynesia no accumulation of mana is consciously made to match the accumulation of prana in Tibet, as just mentioned. The Sandwiths saw no exercises indicating an effort to accumulate prana in the preparations made by the fire walkers in Fiji. For this reason it would seem less than necessary to belabor the theories of Tummo at this point.

 

We begin to see that we are confronted with the ability of an Aumakua type of entity to exert supranormal power to control heat, on the one hand where fire is walked upon or handled, and upon cold in cases where the body is to be protected from its contact. In addition to the earlier practices which we have been discussing we have the modern evidence accumulated in Psychical Research circles. In seances the heat or cold is well enough controlled by spirits (it is to be supposed) that physical objects can be reduced to a state of ectoplasmic or aka nothingness, taken long distances, and rematerialized as “apports”. Human bodies have been used as apports in what is called “Transportation”. Ice has been apported, also cooking food, as eggs frying in a skillet far too hot to touch. Flowers and small animals have been know to arrive very wet in the seance room, and the spirits performing the feats have explained through the medium that water was used to cool the things apported, otherwise they might be injured. Often the apported stones and coins arrive too hot to pick up at once. To a limited extent, the Aunihipili seems to be able to exert control over the bodily temperature. One of the common experiments in the use of hypnosis is that in which the subject is commanded to change the temperature of his hand – and who is able to do so, making it hot or cold on order.

 

The recent breakthrough in the Psychometric Analysis readings, in which we seem certainly to have been able to make readings at times of na Aumakua of individuals (here living but not as yet there living, for some unknown reason) helps very much in understanding the temperature control matter, particularly where it is met in the seance rooms. The spirits who perform works involving heat control are always very human and not at all like mysterious gods or goddesses. They seem to have little knowledge of just HOW they control beat or materialize, transport or dematerialize, this indicating that they must have close contact with their Aumakua, even if not too well aware of the fact, and that they are able to ask for help in producing apports and controlling heat and cold. In our P.A. readings we are now finding it possible to get separate readings for the three selves of individuals, and then the general degree reading for the man, as a functioning unit in which all three of the selves play a part. The Aumakua degree may be around 550, and that of the Auhane only 350, while the Aunihipili may range below 180. The reading for the team may be 380, showing that the Aumakua has pulled up the level of intelligence markedly. It becomes more and more evident that the Aumakua takes a far more active part in our lives on this level of “here living” than had been thought, and it also appears that on the “other side” the team work is very much more marked, at least in the case of spirits who come back to produce what we call “Physical Phenomena”. The Goddess of the fire walk may be part of the Great Company of na Aumakua responding in some way to the needs of groups of their earthy charges. But who can say?

 

CARE FOR A PASSAGE UPON WHICH TO PONDER? Then let me call your attention to this one by Buddha, to be found in The Book of the Great Decease, 11, 33, after the translation by T.W. Rhys David. It has the tide of SELF SALVATION. I quote: “Therefore, 0 Ananda, be ye lamps unto yourselves. Be ye a refuge to yourselves. Betake yourselves to no external refuge. Hold fast to the Truth as a lamp. Hold fast to the Truth as a refuge. Look not for refuge to anyone besides yourselves.”

 

Now note in the passage the Huna symbolism pointing straight to the Aumakua. Here is veiled Huna. Remember how the kahuna, Jesus, said, “I am the Way, the Truth and the Light.” Now Buddha speaks of the same Truth and he compares it to a lamp which gives light: the Light. All these code words stand for the Aumakua, which is La or Light, or la, the path, pointing to the aka cord which ties man to the Light at the upper end. These two aspects of LA make up the Truth, Oia, which it the grammatical third person, he or she or it – the third part of the man, the Aumakua which is a dual self, made by the union of a man and a woman who have graduated from the level of the Auhane to that of the Aumakua. In this short passage we have not a simple truth, but the Oio io, the great truth, the REAL and final truth of being. The goal of life is to come to know the nature of the three selves, and to learn to work as a perfect part of the team. There is no other refuge. Not until one learns to guide the Aunihipili and to work in harmony under the wiser Guidance of the dual Aumakua Father/Mother, can the next step in evolution be taken. To graduate and become a Aumakua is the sum total of reaching Nirvana or inheriting and entering the Kingdom of Heaven.

 

OR MEDITATE ON THIS BIT for a moment. It was written by the Chinese sage, Lao Tse, about 600 B.C. The passage is taken from M. Stanislas Julien’s 1842 translation of the Tao Te King. “You look (for the Tao, the Law) and you see it not: it is colorless. You listen and you hear it not: it is voiceless. You wish to touch it and you reach it not: it is without body.”

 

Consider the Tao the Aumakua, and then apply the lines, as I have done after trying to see, hear and touch my Aumakua, figuratively speaking, via the back door of the Aunihipili and the pendulum. But in making my try I at least did one thing that still seems proper to do, and which still is indicated as fully successful by the movements of the pendulum held over my left palm – I accumulated mana and sent it with love to the Aumakua while asking that I be allowed to make contact with it, even if it could not be seen, heard or touched. Down through the many centuries men have known that sacrifice to the gods was needed before prayer. The secret of true sacrifice is the sending of mana along the aka cord to the Aumakua to empower it to work better in shaping an answer to our prayer. So says Huna.

 

AS F. MAX MULLER POINTED OUT in his 4th volume of Chips from a German Workshop (pages 237 238), it is very dangerous to try to say that word sounds in one language equate with similar sounds in another language and mean the same thing. In the passage from the Tao just given, the words I, Hi andWei, mean “colorless”, “voiceless” and “without body”. Early European writers tried to show that the Hebrew name for God, “Jehovah” was taken from the sound of the three Chinese words given above, because they had a similar sound and also pointed to something like a God concept. In our work with the words used by na kahuna to name the things which were also symbols of parts of Huna, we have taken great care to avoid saying that a similarity of sound indicated a similarity of meaning in the comparison of words in different languages. A few words may have been borrowed and their pronunciation changed but unless the symbol or thing named in the Huna words passes over with the borrowing, danger looms. A case in question is the word mana in all Polynesian dialects, and the word prana in the Sanskrit of Indian religion and Yoga.

 

THE SANSKRIT WORD YOGA has (according to W. Y Evans Wentz) two meanings.

 

To join, as in joining two oxen with a yoke, or two men, each carrying the end of a carrying pole which supports between them a burden. Our word “yoke” may have come from yoga.

 

To meditate or to go into a trance. We read: “It implies a joining or yoking, of the unenlightened human nature to the enlightened divine nature in such a manner as to allow the higher to guide and transmute the lower. It has also been taken, but less generally, to imply a yoking, or harnessing, or disciplining of the mind itself, by means of mental concentration.”

 

In the West, in our borrowings from the East, we have usually made the great mistake of thinking that in Yoga we are taught to try to unite with the higher self and through it with the Ultimate God. We have looked upon this union as “the dewdrop slipping into the shining sea” to become absorbed and blended so that all identity, experience and personality is utterly lost. To us this was the “at-one-ment” and we read, “The Father and I are one”, and that God was One, but made up of the Father, the Son and the Holy Ghost.” I, for one, have been blinded by this misunderstanding for years, but my recent delving into Yoga and Huna has given me what I consider the key to the mystery.

 

There are two forms of union or joining together or yoking. The words we have used were badly chosen. The first is the dewdrop falling into the sea to make a complete blend. In Huna the word i, for the Aunihipili, gives us in the root, pili, the second meaning, that of joining and sticking together very closely, as do the Aunihipili and Auhane. In this second meaning, we see that the two selves are yoked or joined together in a very close association, but that at no time does one actually become the other. Nor is there anything to indicate that the Aunihipili and Auhane ever actually become the Aumakua of the team of three. Each is at a different stage of evolutionary growth. They could not become each other by any stretch of imagination. Our false idea that Yoga teaches us that we, as the lower man, must become one with our Aumakua in any way except by making a close contact, has thrown us  for a fall at every turn.

 

However, there is, as I have pointed out in my comment in the Will Levington Comfort Letters booklet, a form of perfect UNION. It is a strange union in which the Aumakua Mother and Father may blend to make a perfect union and also may withdraw from the common center to remain, basically, male and female, each half having its own unique qualities, powers and sensitivities. So, in Huna we have two goals: union with the mate, and contact with the Aumakua.

MFL


HUNA VISTAS BULLETIN 42

Connecting with the Aumakua

February, 1963

 

 

ONE MORE IMPORTANT DISCOVERY has been made (at least it seems important to me as a further step in the slow work of learning to make working contact with the Aumakua Pair of Parental Spirits). As you will recall, we have been greatly in need of something tangible to tell us when we are in contact with na Aumakua. A few months ago we discovered that the pendulum, used after the manner of making a Psychometric Analysis reading, could give us the satisfying evidence through movement and the use of the established code that we had contact with the Aumakua.

 

LET ME STRESS THE FACT THAT for all the past centuries, man has made little “scientific” progress in his work with the psychic sensing of such contact. He could feel contact but could not demonstrate it materially to convince others or to make more firm and lasting his own conviction. Let me illustrate this important point with a passage from Mary Austin’s autobiography, Earth Horizon (pages 275-6), in which she speaks of her great need to find a way to pray which would get definite answers. Before she had studied the prayer methods of the Paiute Indian medicine men and learned from them the ritual way to pray to the “Wakonda” or “Friend of  the  soul  of  man”, she had closely questioned those near her who seemed to have great faith in prayer. She reported a conversation with her mother on the subject. It is this I wish to use here as an illustration of the necessity of using blind faith where contact was concerned.

 

“……… At this distance (in time), I doubt whether my mother realized at all how desperately driven I was at the time of the one significant conversation I had with her (about prayer), of which only the last phrase is worth recording.

“She said, ‘Well, when I had difficulties I couldn’t get over any other way, I prayed about it.’

“… And did you get what you prayed for?

“‘I got what it was God’s will for me to have.’

“But did you get what you prayed for?

“‘I got an answer.’

“But how, what kind?”

“After much pointed insistence it developed that she got a sense of having touched something out beyond herself; she was ‘reconciled’. It turned out that she couldn’t put her finger on an explicit instance (in which she got what she had prayed for); things improved, the desperate need passed away, she found strength to bear what couldn’t be remedied. And this, in short, was very much the sort of answer that was dragged out of orthodox Protestant Christianity whenever (she) Mary interrogated it.”

 

We are not concerned at the moment with the matter of getting answers to our prayers but with the problem of how to be sure that we have, as the preliminary step, made contact with the Aumakua (or god or God) to whom we wish to address our prayer.

 

As I reported earlier, I had learned that in making a P.A. reading of the Aumakua of a person, I got for the “will” swing of the Aumakua a long vertical swing of the pendulum much larger and stronger than for the Auhane. This was at 12 o’clock and according to the code, indicated the “perfect or hypnotic will”, (or as found later, might indicate an obsessing spirit acting as an “eating. companion” and influencing the individual). The “personality circle” usually obtained to give the state of the Aunihipili as constructive or destructive or worried, ill or bothered by obsessional influences, also registered in reading the Aumakua, and the circle was always much larger than for the Aunihipili, and always constructive: that is, clockwise and perfectly rounded in the pendulum swing marking it.

 

As I also reported, the same reading method could be used to indicate the fact that contact had been made with the Aumakua and that the accumulated mana offered as a gift had been accepted and was being returned in some way to complete a form of “circuit”. This method was that of holding the pendulum suspended over my left palm (I am right handed) and watching its action while I began accumulating extra mana, with deeper breathing and the command to the Aunihipili to do the accumulating, also to reach out to contact the Aumakua and offer the flow of mana along the activated and connecting aka cord, as a gift. (The gift to empower the Aumakua to work in the denser material of the pattern world or the physical.) As the work progressed the pendulum gradually made the extra strong vertical swing as for the reading of the P. A. of the Parental Spirits. In about half a minute the pendulum changed from the vertical swing to a similarly strong horizontal one. In this it differed from the P.A. readings in that it gave a straight horizontal swing instead of the customary large, clockwise circle which comes when making the P.A. reading. (Please keep this underlined part in mind as we go on.)

 

For some time I have frequently made the pendulum-checked contact, and have often asked permission to ask questions of the Aumakua to be answered via the Aunihipili through its “crutch” or “amplifying mechanism”, the pendulum. You will also recall that at one time I thought I had at last been able, through the pendulum “talk” with the Aunihipili, to get Guidance directly from na Aumakua as to what was best to do in conducting our HRA work and research. I announced excitedly the possible success, only to have to write in a following Huna Vista that I had apparently been mistaken and that the Guidance I had received (telling me to plan to put out the Hawaiian-English dictionaries and books on the Huna code in the Bible, the book set as “yessed” to my questions, to cost as much as $35 – which seemed out of the question) must have been only the Aunihipili answering my questions via pendulum as it thought I might wish. As you know, my face was red as I confessed the belief that I had been “had” by the Aunihipili, and that I felt much like a small boy who had made up his mouth for a lollipop, only to have it snatched away from his eager hand.

IF YOU ARE STILL WITH ME, I will try to get down to the matter of the fresh discoverv which I consider important. Since slapping down my Aunihipili for doing what I considered fooling me, the pendulum talk had all but stopped. I put this down to sulking on the part of my Aunihipili, but a few days ago the thought came to me that perhaps there might have been an element of genuine Aumakua guidance in the seeming fiasco of the $35 set of Hawaiian dictionaries etc. Acting on this thought, I apologized to my “Big Max” and asked whether or not we might patch up our differences and get back on a working basis if I agreed to take the earlier Guidance as at least genuine in part, and promised to make a 64 page soft cover booklet giving in very simple terms the Huna in Bible material, with a word list. To make a long series of pendulum conversations short, the booklet came to stand as a project which, if I would start it in a very small way, and address myself in the simplest possible terms to Christians of the 260 to 290 degree P.A. intelligence range, the effort to find a way to get Guidance would once more proceed. I was also told by pendulum “talk”, that if the booklet could be produced, the more elaborate handling of the subject could come when and if na Aumakua of the Po`e Aumakua commanded and made the way clear.

 

(I have started to work in my few spare minutes on the pilot booklet above mentioned, but it may not be completed and ready for offset printing for two years. It is a very time consuming task, and involves much selecting of words in the dictionaries, and much photographing of same, assembling, paste up and so on. I wish to explain this here because many of you will be interested and may sit down at once to ask that your name be placed on the list to get a copy of the booklet. Let me stress the fact that the book may not be ready for a very long time, and that, when it is ready, I will let everyone on the HRA list know. The present plan of continuing to get out the Huna Vistas for all of the year of 1963 will mean that until next year, I may not have the necessary time to work out the booklet.)

 

NOW FOR THE NEW DISCOVERY. In the past few weeks I have often been puzzled in using my pendulum to indicate the progress of efforts to contact the Aumakua to find that instead of the swing starting very large on the vertical and slowly working around to give a similar swing on the horizontal, the second swing at times, and unpredictably, came as a large clockwise circle, exactly as in the making of a reading of a Aumakua in the regular P. A. procedure. After a time it occured to me that the nature of the prayer request I was planning to make in various instances might have something to do with the strange substitution of the large circle for the horizontal movement. The outcome of the tests has been the finding that the full cycle of contact includes the chanLyig of the horizontal to the circle. Just what this indicates: just what the Aunihipili is telling me by this code it has invented to indicate the full contact cycle, I am not yet sure, but I am inclined to believe that until the big circle comes and lingers a few seconds before dying out to allow the pendulum to remain still, the Father and the Mother elements of the Aumakua have not united to be ready and empowered with the gift of mana to undertake creative work. By creative work I mean something like making or unmaking the aka pattern of a condition or coming event, The giving of Guidance and Help through inspiration or the implanting of ideas, on the other hand, may be a thing the Father alone can do. Just what the Mother does by herself, I can only guess at this time. Healing may be in Her hands for simple matters which do not demand a creative change – a minor or even major miracle, either fast or slow.

 

I think that we are fairly safe in concluding at this point that the contact we make and measure is not complete unless the horizontal changes to the circle.

 

WE MAY BE CLOSING IN ON SOMETHING very important here, a thing around which religious “magic” has been circling for centuries trying to pick up a lost lead. If we can learn to recognize the Father and the Mother halves of the Aumakua and understand better how they work, we may have the key to something workable. They may have a division of labors on the Aumakua level, the Mother, as on the lower levels, gestating and then hovering the new born thing created. The Father may be the planner and impregnator as here below. In Huna we find the belief that the three selves form a team, and that all three must play a definite part in the job of living, especially in the concerted action which we call “prayer” for want of a better word. (“Prayer action” is more descriptive.) We decide that we need Aumakua help on the Auhane level. We make a good mental picture of the thing accomplished, if it is possible, and this is sent to the Aumakua as a thought-form cluster in aka substance, being carried along the aka cord by the flow of mana sent to be used in materializing the picture by the Father/Mother. We keep recalling the picture with no changes at all in it, and we keep sending the picture and the flow of mana, day by day, until the picture is made into a reality on this level. If we cannot decide what we need, we ask for general Help and Guidance, picturing ourselves as after it has been given. So far, so good. But there seems to be something still to be added to the prayer action as we know it now. This could be some act on the part of the Aunihipili and Auhane which can aid the creative act of the Father/Mother Self in forming the aka mould of a new set of circumstances which we greatly desire. All we have to go on is the comparison of the physical birth process on the Aunihipili level with a postulated similar process on the level of the Aumakua. The comparison falls rather flat if made with the parts played in conception and birth by our na Auhane, and we are forced to admit that the “things we do by two and two” thin out and take on many colors and elements as they rise from the physical to the mental level …. and as they may rise to the LEVEL OF THE AUMAKUA.

 

HOW CAN WE AID IN, OR STIMULATE the creative act of the Father/Mother halves of the Aumakua? This question has been asked for thousands of years, but with “gods of fertility” replacing na Aumakua of Huna. In the early times, fertility rites were seldom missing from the religion of primitive peoples. The crude sex acts of early rites evolved and became lost in symbols which today survive in Astrology and in such things as the Rose symbol in mystic Christianity. The Huna Mother was lost in the Holy Ghost, and the Virgin Mary came to be regarded as the best source of aid in matters of human birth. God the Father became merged with God the Son, and God the Mother all but lost despite Her very great part in the Egyptian religious concept upon which the later Christian ideas were based. In India, especially in some early forms of Hinduism, the gods were male and female when sufficiently tangible to be imagined by man and prayed to in the various ritual ways. (In union they rose to become beyond touch and beyond the power of human imagination to picture “Braman”.) In Yoga, however, where the symbols of Huna were partly retained after what must have been too short a contact with traveling na kahuna to allow the language of Huna to be fully learned, there was retained a dim knowledge of the Aumakua as apart from a Aunihipili and Auhane. The need for contact with the Aumakua along the aka cord and the sending of the prayer picture and mana flow, became little understood, and was replaced by the belief that contact must be made and then the Aunihipili made to blend with the Aumakua forever. The blending of the Father/Mother Selves was lost in the idealogical changes. In one branch of Yoga, in which much earlier Hinduism was retained, the physical powers of sex (“The Serpent Power”) were worked with in a complicated ritualistic practice stretching over months or years. The power was spoken of as “Goddess Kundalini” who was brought by the ritual practice to uncoil from the sex center and rise through “chakra” centers upward along the spine, eventually passing from the top of the head to make contact with Higher Beings, the end being magical effects. The most complete text on this subject is the book, The Serpent Power, by Arthur Avalon, who was Sir John Woodroffe, a long-time resident in India. (I have the book as a sharing with me of HRA George Stone, of Wales.) In his introduction to the book mentioned, the author writes, Page 13:

 

“… To speak, however, of concentration on the sexual centre is itself misleading, for the Chakras (centers) are not in the gross body, and concentration is done upon the subtle centre, with its presiding Consciousness, even though such centres may have ultimate relation with the gross physical function. Doubtless, also there is a relationship and correspondence between the Shaktis (powers) of the mental and sexual centres, and the force of the latter, if directed upwards, extraordinarily heightens all mental and physical functioning.” In a footnote at this point he adds something of much interest to us as students of Huna. “Mind, Breath and Sexual function are interconnected. The aim of the Yogi is to ‘carry his seed high ….. For this purpose the Viparita Mudras (mutterings or invocations of a ritual sort) are designed.”

 

THE SEED, AS A HUNA SYMBOL, (ano ano or hua) apparently was accepted in early India by the religionists, as were the ideas of spider’s web, knot, mana and snare or tangle of wild growth – all retained in early Yoga writings with the symbol meanings sufficiently preserved to identify the source from which the ideas were borrowed. In the entire word code of na kahuna, no greater effort seems to have been made to hide secret meanings behind the ordinary ones than in the case of the seed symbology. This, we may assume, was because the prayer actions which were all important to na kahuna, revolved around the making of the mental or “seed” picture of the thing desired, and the planting or sending it on the mana flow to the Aumakua – there to be made to sprout and grow and fruit, the water of mana being sent regularly to enable the growing process to progress. In Huna the two interchangeable words as given above, could mean the seed of a plant or the seminal seed of the human male. It is the latter meaning that was retained by the men of India and worked into an elaborate ritual instead of the former.

 

Let us look at the word anoano and examine its root ano to see why the full Huna symbology was lost and the word seeds taken to mean only plant or human seed. Ho ana means “to worship”, and the ho is “to cause or make” (from hoo). One may well ask what it is that the man makes or causes, in relation to a seed, that has something to do with worship. One may further ask what god is to be worshipped by making a seed. Most of all, one may wish to know just what such a seed is to be made of, and how it is to be made, and what the seed is to produce when it grows into plant or animal or man. One asks what soil or womb the worshipped one will provide for the growing seed, and how it is to be nourished. The Kundalini Yoga of India gives the vaguest of vague answers to these questions, but in the language code of double talk used by na kahuna, everything is laid on the line for one initiated into the full system of the Secret. Prayer actions are worship, in Huna. The word ho ano tells us that. The Aumakua Mother/Father is the god to whom the prayer is addressed. Ho ano has a second meaning of, “to set something apart for a particular purpose”, and it is the thought-form or mental picture of the desired condition which is “consecrated” or set apart by being sent to the Aumakua. Ano also means “now, at the present time” so we find in the words of Jesus the Huna instruction to pray with faith as if the thing asked had already been given and received. The complete picture is needed as the “seed”, and as the Hindus reported by Avalon put it, “the seed is carried or sent high”.  Ano also has the meaning of “a likeness, resemblance or image of a thing”, and this gives us the final proof that na kahuna presented in the “seed” of the prayer the mental image of the thing to be materialized. Ano hou means “to make a change in form, appearance or state of things”. This meaning covers practically any change asked in prayer. It also means “to make new, to restore”. The word hou has a code or secondary meaning important to us. It is, “to pant or breath short”, and here we have the symbol, continually met in the code, of the heavier breathing which accompanies the accumulation of mana to send to the Aumakua with the ano or seed picture. (I have just noticed that on page 5, which has already been printed, I misspelled hoano on the third line of the last paragraph. Will you please do me a favor  change it, tohoano? Hoana means something quite different: “to grind or whet, as upon a stone. “)

 

LET ME PRESENT THIS ANGLE FOR YOUR CONSIDERATION: As we are in search of a possible method of getting the Father/Mother elements of the Aumakua to exert their great creative efforts on our behalf, it is well that we keep watching for the hints which may be dropped through the coded Huna in the Bible. If you have in your collection of reference books a copy of Swedenborg’s HEAVEN AND HELL, take it off the shelf, dust it off (as I have done) and turn to paragraph 372 on page 250. Here he is discussing the “Marriages in Heaven”, and passing on to readers the things he learned in his astral travel to visit angels and the world inhabited by the “departed”. He is speaking of the mystery of a strange union in heaven in which two become one. He quotes from the Bible, and refers to Matt. xix. 4, 5, 6, 11; Mark x. 6, 7, 8, 9; Genesis ii. 24. We read:

 

“Have ye not read, that He who made them from the beginning, made them male and female, and said: For this cause shall a man leave father and mother, and cleave to his wife, and the two shall be of oneflesh. Wherefore they are no more two, but one flesh? What, therefore, God hath joined together, let not man put asunder. – All do not comprehend this saying, but they to whom it is given.” (A plain indication that he was speaking to Huna initiates in the code language.)

 

I have underlined “FLESH” as the prime word in this coded material. In all other languages it means just “flesh” or stands for “all flesh: Mankind”. In the secret langauge of na kahuna the word is io, and it has enough alternate meanings to let the initiated know what was being done when the “twain were made one flesh.” It is obvious that they could not be made one flesh in so much as their bodies were concerned. Io has the secondary meaning of “soul or spirit, power (mana), force, energy, or a god.” (See Tregear’s Maori Comparative Dictionary, page 106, for these several meanings.) Let us see what we now have. We join the pair on the heavenly or Aumakua level and combine their souls or selves, also their energy or mana. The question to be asked is whether this is a permanent union or whether the Mother and Father halves join in a fresh union each time there is a major job to be done with combined mana and power of any and all kinds, including thought-forms or other prayer elements, love, urgency, emotion sent to spur action? What? Let us go back to Swedenborg for a moment and comb out what he said the angels had told him, (page 251, paragraphs 374 and on.) l quote bits at random.

 

“I heard an angel describing love truly conjugal and its heavenly delights, in this manner: that it is the Divine of the truth, united in two beings, yet in such a manner that they are not two but as one. Everyone knows that two conjugal partners, who love each other, are interiorly united, and that the essential of marriage is the union of minds. Hence also it may be known, that the quality of their love and the nature of their union depend upon the essential character of their minds.

 

…….. How marriages are contracted in the heavens, I have also been allowed to see. Everywhere in heaven those who are alike are consociated, and those who are unalike are dissociated. Hence every society of heaven consists of like ones; they who are alike are brought together, not of themselves but of the Lord. In a like manner conjugal partners, whose minds are capable of being conjoined into one, are drawn together; wherefore at first sight they deeply love each other, and they see that they are conjugal partners, and enter into marriage.” (He goes on to say that the angels look upon earthly marriage as a school in which men and women learn and at last become ready for the heavenly union of which he says that its joys, and delights and “blessednesses” are beyond our power to comprehend. All of this agrees very well with our Huna idea of the mental mating of na Auhane to be ready to unite in due time to become na Aumakua. Swedenborg stresses the fact that love is the great activating power in heavenly life. Where love is lacking, “hell” is found, and there all the hurtful evils known to Huna are listed, including obsession by evil spirits, of whom he wrote, “There were certain spirits who, from habit acquired in life in the body, infested me with peculiar cunning.” He tells of talking to some of them and of sending them on their way.) (Some good friend, unidentified, recently had sent to me Swedenborg’s Vol. I of Arcana Coelestia, which I have so far only been able to look through hurriedly, but which offers a method of pulling Old Testament beliefs together into a straight line system. My thanks, Friend.)

 

NOW WHERE WERE WE? We were looking for a lead that might take us to the knowledge of how best to play our parts, as Auhane and Aunihipili, in the work to be performed by the team of three selves as a whole. Na kahuna believed in normal living in all respects, so we may rule out at once the methods of the hermits in which sex and food were looked upon as wicked things which God had made by mistake or which had been engineered by the Devil, and which kept the man from his proper contact with his God. The records tell us that the hermits in their caves, fasting and torturing their bodies, got nothing better than strange hallucinatory dreams or visions which were of little value. Some became obsessed. Like the Yogi following a similar method, not one “set the world afire” with discoveries. In the field of mental action, reason precludes the mystical unless we accept the Huna idea of the prayer action method and use it. As to the Aumakua Mother/Father, we have the hint that they are activated by love, and from this we may draw the conclusion that if we, as the lower pair of selves, can generate love appropriate to our lower levels of life, we might better fall into step with the Aumakua Parental Pair to aid creative action in which more good is accomplished. Lacking, as yet, definite information as to better methods, let us go back to Mary Austin’s book, Earth Horizon, page 276 and see what she wrote of the methods used by the Paiute Indian medicine man who introduced her to the Aumakua as the Wakonda, and which she had known in childhood as her own “I Mary” who was wiser and stronger and who would come to her aid when called in times of trouble. I quote: (She reports questioning the medicine man.)

 

“‘Do you truly get what you pray for?’ ‘Surely, if you pray right.’ But the answer to what was ‘right’ in the Paiute practice involved an immense amount of explanation. Prayer, to the Medicine Man, had nothing to do with emotion; it was an act, an outgoing act of the inner self toward something, not a god, toward a responsive activity in the world about you, designated as The Friend of the Soul of Man; Wakonda, to use a term adopted by ethnologists – the effective principle of the created universe. This inner act was to be outwardly expressed in bodily acts, in words, in music, rhythm, color, whatever medium served the immediate purpose, or all of them. Prayer, so understood and instigated, acted with the sureness of a chemical combination. It was the nature of the Wakonda so worked upon not to be able to do otherwise than to act reciprocally. Here we have the complete faith of the Red Indian, and it was well that this faith was enduring, for the prayers for rain in paintings in the arid reservation lands have been danced, chanted and illustrated in sand paintings and costumes for centuries, with the prayers so seldom answered, and always with the excuse which left faith unbroken, “The prayer was not made right.”

 

NOW THAT WE FIND that with the pendulum method we are beginning to be able to check our prayer actions and address ourselves, perhaps, to the Mother or to the Father for the things they can supply alone, we may in due time learn how to play our parts on the lower levels of the three level team to ask for and get the creative act needed to bring about the answer to prayer when a miracle is needed. One thing we might consider, and this is the prolonged nature of Indian ritual prayer, and the fact that many men or women take part in making the prayer. A Navaho healing ceremony, or “sing” may be attended by as many as a hundred Indians, and may last for several days. Looked upon as a source of mana with which to perform the miraculous and creative feat of a major healing, such a group might be ideal.

 

THREE SOURCES OF HEALING ARE RECOGNIZED TODAY. 1. Healing in answer to prayer to God in the name of Jesus, as practiced in Christian revival meetings. 2. Healing by good spirits of special ability, working through a medium. And 3, our own Huna healing method in which the prayer action is aimed at getting na Aumakua to cooperate in bringing about healing of the body or circumstances. The help of a good and able spirit would be welcomed also by many na kahuna, if they were at work today, and if we of the HRA had such help at our disposal, it would be most welcome. (Perhaps we have more of such help than we now realize.) Let us all keep testing, and exploring all possible new ground as we continue our studies. Personally, I shall continue observing the pendulum code motions which my Aunihipili seems to be inventing in an effort to tell me what it is able to learn about the Aumakua. As I wrote to a friend recently, I am keeping an ear to the ground to listen for inspirational instruction, and an eye on heaven to watch for signs. Do likewise, if you can. (A fourth healing method is denial of reality to ills.)

 

THE ICE AGES are always of interest to us because, for one thing, we keep wondering where the forebears of the Polynesians came from. In FATE magazine a theory new to me was propounded. It is that volcanic activity comes in cycles, and at their peak cycle, the upper air is so filled with dust that the warming light of the sun is cut off and a glacial age results. It is a theory which seems not to include the weight of the ice causing a polar flip such as might have happened a very long time ago when the coal deposits were being formed at the South Pole. As we count about four glacial ages from geological indications, any polar flip would have to have happened very long ago. The theory that we periodically are hit by a meteor, must also be remembered.

 

A MYSTERY HAS BEEN SOLVED for me by Dr. Martin Larson, who has proven to be a mine of information, and whose excellent book RELIGION OF THE OCCIDENT has given us so much hard to find information on Christianity and the sources from which it was derived. Recently I appealed to him for information concerning the authority in Mormanism for sealing women to men in the temples. I could find nothing at all about it in The Book of Morman, and none of our HRAs with Mormon ties have been able to answer my question. Dr. Larson is writing us a book in which he will give us the hard to find information telling of the beginnings and progression of the many sects in Christianity and in near Christianity. He has been accumulating a large literature on the early Morman Church, and was able to tell me that the founder, Joseph Smith, set down, in Revelation No. 132, the authority upon which the “sealing” rite was based. It had to do with “Celestial Marriages” and and gave the information that no man can occupy a high place in the Celestial Heaven unless he brings with him many sheaves, or children born through the institution of Celestial Marriage. Polygamy was read into the revelation and, although the Prophet never practiced polygamy, it was advocated for a time by his followers. Later, the revelation was questioned and polygamy rejected by the Morman Church when it was reorganized to its present state. I had faintly hoped that Joseph Smith might have glimpsed the inner Huna secret of the male/female elements in one of his visions, and perhaps he did, in a dim way. If reincarnation is a fact, as most of us now believe, there would be a number of marriages in various incarnations before the graduation of the male and female na Auhane who were ready to be united as a Aumakua. These early marriages certainly would have a polygamous as well as a polyandrous aspect except that not more than one mate would have been involved at any one time in any one incarnation. Many wives or husbands, one at a time, would appear to be the way Mother Nature planned things to school her brood in the matter of getting ready for Aumakua union. The rite of “sealing” man and woman on the temples of the L.D.S. (which is very secret) might symbolize in a way the greater truth of the ultimate Aumakua formation, however, I cannot imagine a rite performed in the physical which could do more than illustrate the “joining” which may eventually come.

 

AGAIN, THE MATTER OF THE DREAM BOOK used with such success by HRA Hal Falvey has come up. I wrote in H.V. No. 40 that I thought one would have to record dreams and watch what came of them in order to make one’s own dream book. Hal says that this is wrong, and that the Dream Book has all that is needed in the way of symbols if one will just take dreams apart and check on indications in the book for different dream parts. One may, for example, dream of walking down a narrow street, meeting a friend, talking of a child and being given a gift of something good but heavy to carry. Each element from the street to the weight to be carried in the gift may give meanings to be assembled to form a complete predictive unit. I have not found a single thing, myself, which would fit any later happening so far as I could see. Perhaps my experience years ago in which my Aunihipili refused to play still makes predictive dreaming out of my reach. I told at length of my experience in the art in my book Secret Science Behind Miracles, you may remember. (If you feel urged to write to tell me of your dreams, please do not ask me what I think they mean. I wouldn’t know. And please remember that I have up to thirty letters at a time stacked up to be read and answered. Any letter taking more than ten minutes to read and answer, is TOO LONG unless it has in it something really valuable to further our research work. One of the reasons why I want to be able to stop the Huna Vistas at will, is that I am afraid that some day I may try to face the letter stack of the day and fly all to pieces, departing out in all four directions at one and the same time.)

 

DISAGREEMENT DEPARTMENT

 

“I do not accept the idea of there being three selves because I am taught that it is integration that we must strive for – getting one self or soul all together.”

 

Comment: If you are one self or soul, what  are you planning to “integrate” with? Or how can you now be split into parts of the same soul? Are you thinking of “split personality” and of trying to integrate with one or more eating companion spirits? Or will you, as one soul, integrate with a Yoga type Aumakua and be one that way? I do not like the idea of having always to reincarnate as a woman until I join some man to make a Aumakua. It isn’t right or just to let the men have all the best of things all the time like that!”

 

Comment: I agree. I wouldn’t be a woman even for one incarnation if I could help it. But if we accept Huna as properly reconstructed, we simply can’t have our sex changing every incarnation. We’ve got to get pretty solidly established as male or female against the time of the final union, otherwise it would fall flat. Many readers of past incarnations are now at work, and most of the reports I have seen seem to indicate that we come back time after time with the same sex. Some readers see people being male at times and female at times. So far as I know, there has been no reading to show a male self in a female body, and this despite the many unfortunates who live amongst us and seem to suffer from an accident of that kind. You are the first woman I ever knew who wanted to be a man. Usually they want the good things men have managed to grab for themselves as “lords of creation” while friend wife changes the baby and tries to find out why the pressure cooker will not work … Mr. Long, I do not believe that we have to go through the subconscious self to pray to God. I can pray to God straight and direct, and I do, it all at the time. The other way you tell us to do makes me feel as if I had been cut off from God and that it is no use to try to pray at all unless you can be sure your prayer is going direct from you to God. I don’t like the idea either of having my prayer have to be sent to God by way of my Aumakua that I don’t know any better than I do my Aunihipili. And, I’ve had lots of my prayers answered, so I know you are wrong and that I can pray direct to God.”

 

Comment: The proof of the pudding is in the eating, admittedly. You get answers to many of your prayers. Good. But we do not have to say na kahuna were wrong. Instead, we can say that if one has a Aunihipili which is not blocked by guilt fixations and who will automatically send up the prayer, it will be delivered safely the the Aumakua and then sent on, if that is necessary, to any Higher Being. Blessed be a state of complete faith based on good experience, and blessed be a state in which one always feels entirely deserving of having the prayer answered. (Huna) works pretty well in practice (for me), but I am doubtful about the theory being 100% correct. I am not at all sure about the aka threads. There may be such things, but they do not, I think, account for all the things you attribute to them. For instance, a Psychometrist picks up a pebble in a glacial moraine gravel pit and tells you all about where it came from, describes the formation and the country where the glacier picked it up, etc. I do not see how there could be any aka thread in such a case.”

 

Comment: We have no other explanation of how such psychometric reading is made possible, unless we fall back on the guess that some spirit is near who could go back to inspect some “akashic record” in which the past of the pebble and glacier etc. was preserved, and then report to the reader. One needs also to ask how the spirit would be guided back and forth in space and time. The spirit carrying of telepathic messages meets the same question of guidance. Broadcast of radiations is out. Anyone have a better theory?

MFL


HUNA VISTAS BULLETIN 43

Dear Max …

March, 1963

 

 

I HAVE BEEN TOUCHED AND WARMED by your many letters written in response to my request in the Huna Vistas that you let me feel free to stop sending out the bulletins regularly should the Guidance be that the work should take some other course.  I feel that we of the HRA stand at a place where several paths of action diverge in a “Fan shaped Destiny”, and that it is important that we try to remain free of movement so that the change into a different path can be made if the Light is glimpsed down at the end of it or in that general direction. One good friend asked in her letter why I passed on critical letters and not those which praised me and my efforts. Perhaps I have been too anxious to show both sides of the picture and have stressed the worst side. A letter has just come in from HRA Howard Clark, of Yucca Valley, California. He has been in the work for years and is a philosopher in his own right. Let me pocket any slight modesty I own and give you his letter of understanding and appreciation.

 

Dear Max:

This envelope has been addressed for weeks and now I’ll make use of it. First, because you will have found it, the small gift for Cigbo is sent in appreciation, with no strings attached whatever as to the number of H.Vs. to be forthcoming, even if stopped at once, or changed in size, yardage, contents. etc. How absurd for anyone to think he has “Paid” by some sort of measurement for ideas, for enlightenment, for “light on the path”, for such intangible values as change or enlarge his being! But people do – a principle that has to do with one’s existence on earth is put on a par with the price of a new shirt. In the case of a great book, we just mislead ourselves in thinking we pay for the book, when all we can ever do is pay for the production and distribution of it. The book is beyond price.

 

I can reach back and pick up any H.V. and read it as if it were new. I’ve just done this with No. 23, of July, 1961. On the last sheet is your discussion of what we shall call God in one’s personal religion and in our efforts to conceive the Ultimate. I think you achieved a religion which is probably the best and most final one. In all of the questing the arguments have been necessary because we have to go through with it to find that there is no last word answer anyway. If we hadn’t done the worrying, the searching high and low, we might have thought there was an answer and felt guilty of not trying hard enough to find it …Howard

 

GEORGE AND HELEN SANDWITH have written me a delightful letter which you might all enjoy as it touches on the W.L.C. Reconstruction Letters booklet.

 

Dear Max:

Thank you, from us both, for a wonderful present. (The W.L.C. booklet.) Since I first wrote to you from Tonga, you have given me so much that, by all the rules, I ought to send you something! Helen says your present is beautiful. I agree. It is something like being in a church and hearing two members of the choir singing in unison; each makes a different contribution, but each contribution gives to the whole. It is a duet sung to the glory of God. For me, the opening words of the sermon are….”To Become, we must adore; to adore greatly is to Be.”

 

So much wisdom abides in the Will Levington Comfort “Reconstruction Letters” In the Light of Huna it explains so much I shall use it for meditation and thank the joint authors during the process.

 

Let us hope that you will be long spared, to obtain more inspiration from the Aumakua now that you are no longer tied to churning out the Bulletins for us HRAs, because it could be vital, for you to be in a position to receive further revelations from na Kahuna of another dimension? Perhaps they want to give you another Key to open a door, still locked? If so, you may be on the edge of your greatest discovery? Something that will give more Meaning to human life on earth. When the moment does come, for you to rejoin ‘The Keepers Of The Secret’ O WHAT AN AWAKENING!

 

Love from us both, George and Helen.

 

HRA ERIC BIDDLE, also of England, and a student and writer well known in the field of dowsing and Metaphysics, writes:

 

Dear Max:

I am preparing some comments on the Group Soul discussion in HV. No. 40, and will also give you a report on some experiments with my pendulum in this connection.

 

P. 3  ANTS. (including Termites which, though belonging to a different order of insects, have much in common with Ants only more so). Everything seems to indicate that there is some “central intelligence” which controls the action of the individual insects. We seem in any case to be in the presence of a form of intelligence which is as alien as if it came from another planet fascinating yet horrible. I tried Question and Answers with my pendulum, with the following result:

 

Q. Is there an Oversoul to each ant colony? A. Yes.

Q. In each ant colony are the individual ants equivalent to “cells” in the Oversoul? A. Yes.

Q. Is the individual ant completely unimportant? A. Yes.

Q. Is there a Group Soul for all ants taken collectively? A. No.

Q. Is there a Group Soul for each species of ant? A. No.

 

Comment: (By E.B.) What is the entity or form of consciousness that presides over an Ant community? Does it thus, so to speak, become “incarnate” on earth? And if so, why? And if the Ant colony is destroyed, does that represent death on the physical plane to the Oversoul? Or is the Oversoul pure imagination? I rather think it is.

 

Regarding the “voice” which the lady heard, and which seemed to emanate from the Ants, I think it more likely that she became paranormally aware of the existence of the second path and that the “voice” was a method used by her Aunihipili to present its findings to the Auhane. After all, we know that paranormal cognition exists: we do not know that the Ant Oversoul exists.

 

P. 4 etc. The human Group Soul. In a way this is akin to Jung’s “collective unconscious” but I think that as Jung visualized it, the C. U. covered the whole of Mankind, which seems very reasonable to me and indeed, to be the only type of Group Soul conceivable. But note it is not some kind of superconscious – an important point. Every human has contact with, and is affected by, it to some extent. The idea seems to me to furnish the one and only rational explanation of the idea of ORIGINAL SIN which is by no means as daft as some people think. Read what Renee Haynes writes in her book, The Hidden Springs: London, 1961.

 

Consider in connection with the human race, Sir Aleister Hardy’s concept of a group mind in every species, ‘building itself up from the unconsciously shared experience of all its members and telepathically operative in them all’ is strikingly like Jung’s concept of the Collective Unconscious of mankind. It may be noted in passing that in human experience, information recognized as being received by psi is found to well up through the individual subconscious, which is believed to interact with the Collective Unconscious as does a tidal river with the sea.

 

Seen together, these concepts may throw some light on the doctrine of original sin, intellectually so baffling when it is formulated in legal terminology. It is perhaps more comprehensible if it is realized as a taint affecting the whole group mind of humanity, a taint ‘building itself up in the unconsciously shared experience’ of our species and corrupting it; a taint open to and active in every human creature. Given that the ‘morph’ the ‘form and behavior design’ of the race in which we are bred and born and conditioned was once wholly good and harmonious – and still, indeed, retains traces of its former state in the traditions of a golden age, of natural religion and of a natural law intellectually known where that of other creatures is instinctively followed – and given that the experience of its members can alter the group mind of a race, it is not hard to see how the human ‘morph’, once distorted by the chosen activity of Adam, remains powerless to undo this past and ever developing experience of its corporate self, and can only be altered by an outside intervention. It is fascinating to observe in this connection how Paul, formed in the discipline of the law, finds himself using the names of Adam and of Christ not only as those of persons but as collective biological nouns, when he says, for instance, that ‘as in Adam all die, so in Christ shall all be made alive. He is speaking of the two morphs of the human species, the one unable to liberate itself from the distortion of the unit of life on which all its members are patterned, the other in which individual and racial being alike are transmuted in the mystical Body of Christ. An ever accumulating pressure of evil experience and action subconsciously conditions every being born into the first, as to every being reborn into the second there is open the ever  accumulating ‘treasury of merits’.

 

P. 6. Patterns

Q. Are there beings who, by manipulating the “patterns” cause so called evolution?

A. Yes.

Q. But such changes can only be relatively gradual?

A. Yes.

Q. For example, it would not have been possible to produce, say, a mammal in Carboniferous times?

A. No.

Q. New forms can only develop from already existing types? A. Yes.

 

Comment: Such beings, supposing they exist, would admittedly control evolutionary changes in forms but, as I  see it, they would not be “group souls” in the sense in which you speak of them, any more than a man who produces an improved version of some machine becomes the “group soul” of all machines of that type made. The analogy is poor, because machines do not reproduce themselves as animals do, but it will suffice to make my point clear.

 

P. 7. “…with my trusty pendulum”.  Yes, I had to smile here. One gets into a truly amazing tangle I feel the only verdict pro tem is “non proven”, which leaves the matter open. An outstanding issue of the H.V., which opens up so many avenues of thought. I have not finished with it yet, by any means.

 

I hope the H.V. does not cease until you are ready but in any case you need not worry about any so-say ‘balance of subscription’ where I am concerned. If nothing more at all came from your end I should still consider it a splendid value. Best wishes and my aloha, Eric.

 

HRAs HAL AND MARY FALVEY often have things to say about the H.V. material. In a recent letter written by Hal, he says, in part:

 

Dear Max:

H.V. No 42 is great. Have you thought that the vertical and horizontal pendulum swings (made at the time I try to contact the Aumakua, as reported in #42) make the CROSS? And that the following momentary circle makes the nimbus, sometimes shown back of the cross, and associated with having arrived at Higher Knowledge? (He illustrated with a drawing showing the circle like a sun behind the two crossing bars of the cross. It seems to me that this might very well have been the symbol used in ancient times by the Initiates of Huna, Christianity and Gnostic religious orders. Today one sees in churches the cross with Jesus crucified on it, and the halo appears to be around his head. Mfl.)

 

About H.V. 33: Recently I unloaded on you the notion that the first forms of life on earth, from which we inevitably descended, or ascended, were undoubtedly hermaphroditic, and therefore sex was an evolutionary development, for no clear reason, and the closer we came, spiritually, to perfection – such as becoming na Aumakua – the less the need for, or likelihood of, sex. I think it is a neat and logical assumption, that the male/female halves of the total Aumakua might be said to cohabit, or cooperate, in “giving birth” to that for which we pray. I’ll concede that sex may have been needed (in the earlier stages of evolution of the selves) just as were claws and teeth, and still may be, on earth, but not hereafter. Certainly, the characteristics of both have been combined at least once, in Jesus and his unspoken refutation of sex, and of that part of Genesis, may have been one of the many reasons he had enemies among the Jews. Paul, who had little use for women and who set many a Christian sect in the same old Oriental and Roman mold as regards females, at least said that each of us must work out his own salvation, in fear and trembling, etc. I take that to include women. I mean, that their chances are equal, which, by extension, means that sex is immaterial, is merely an earthly distinction or tag or characteristic. Many Hindus who believe in reincarnation agree that one may live as a woman or as a man in different earthly appearances. In attempting to look back on her own history – whose Aunihipili was my present Auhane, and what person had THAT person’s Auhane as a Aunihipili, etc. – Mary got back a few lives, to and including a boy, aged 16, back in the l6th century, if this proves anything.

 

Incidentally, does reincarnation, as generally understood, mean that the Auhane returns for another life, but with a different Aunihipili, or do the two start off together again? Either way, it does seem to me that the better preparation for the hereafter would be to experience both the male and female life – which would make duality unnecessary on the Aumakua level. In other words, if God wants some sound advice, here I am to give it.

 

Suggestion: Could that circular part of the pendulum swing mean NOT a “Male/Female cooperation” on the Aumakua level, but that all necessary forces on that level were now marshalled and functioning – the full realization of that Higher Ability or Knowledge I mentioned – indicated already as the halo or nimbus?

 

(Hal next tells of a time after he had been ill, when during prayer periods, there came explosive or crashing sounds as if something had fallen or broken, but with nothing in the room to indicate the cause. This is a familiar thing in psychical research work at seances. After several such crashing sounds had come over a period of months, Mary was questioned about the matter while in light trance. Hal writes:)

 

Said Ruth, who is Mary’s Aunihipili, “it’s a sign that you are getting closer and closer, and are now very close to the Power. That is, the power in the power, the primitive, elemental, undirected essence of it.” I asked, “Dare I use it?” She said, “Why, that’s what you’ve always used.” I mean, do I dare, personally, use it? “No! don’t touch it with your bare hands, or bare mind. That’s what Lazarus did. He fooled around with it. It’s the power that was in the Ark of the Covenant, that killed the man who touched it, even though he meant well.” Could I ask the Aumakua for guidance and then use it? “Friend (Hal’s Aunihipili) and the Aumakua will always guide if you ask. Yes, you may call on it, for then it will be like one floodgate opening to irrigate your field, instead of having the dam burst on you. Set it to work on one thing, or one thing at a time, don’t split or divert or change the flow, and be ready to stop it when it has done the work, for it is pure power, and keeps on rushing along in the one direction you set.” I just thought I’d report this.

Hal and Mary

 

EDITOR MAX COMMENTS: These letters give much food for thought. The idea of the great accumulation of pure power waiting to be put to orderly use, was new to me and suggests that perhaps there is the possibility of building up power and storing it like static electricity, even when we are not intending to do so, or are accumulating mana as a part of the Huna type prayer action. It might be that there is free power all about us, as the Hindus believe in their concept of “prana”. Perhaps there is a reservoir of greater power above the Aumakua level which can be drawn upon.

 

I went into the Bible to see what I could learn of the power in the Ark of the Covenant, and found nothing very enlightening on that subject, although I found that the cherubim faced each other from the two ends of the “mercy seat” placed inside the Ark, and that they extended their wings to meet above it. These seem to represent the Father and Mother halves of the Aumakua. Feathers are the ancient emblem of the Aumakua as “Breath” or as “Holy Spirit”. Feathers were supposed by the temple worship na kahuna to be able to store and convey mana and the very soul substance of the stone or wooden god images which they made with ritual observances to set up on the temple platforms for the commoners to see and be able to understand because the ”gods were made flesh”. They could not grasp even slight abstractions, nor can the masses today who are given images in churches by the priests.) When a new image was made by na kahuna to take to a new temple, some feathers were taken from a hole in the back of an old image and placed in a similar hole in the back of the new one, thus transferring to it the divine power and godhood essence.

 

The word “cherubim” was borrowed, together (we may suppose) with the concept of the Aumakua and its High Mana Power, from the Chaldeans, particularly those of Babylon. The word “manna” and its concept was also a borrowing, possibly from the same source, and on the table outside the Ark was kept a container of “manna” at all times as a part of the offerings to be made via the Ark. This shows us that the idea of mana being used as a gift to send to the Aumakua was incorporated in the Mosaic version of a small traveling tabernacle or “Holy of Holies” part of a temple such as Solomon built when he came into power. The idea of priming the Aumakua pump to get a working flow of mana is clearly seen in a passage from the work, Chaldean Oracles by  G. R. S. Meade. It was one of the writings contemporary with the Four Gospels, which also were made to contain the basics of Huna in the symbol and word code. I quote:

 

“Keep silence, thou who art admitted to the secret rites. But, first of all, the priest who doth direct the works of Fire (Light and Fire are the Aumakua and its High Mana in the symbology) must sprinkle with cold wave of the deep sounding brine. The “works of Fire” are the things done with High Mana by the Aumakua, and the sprinkling indicates the smallness of the mana (symbolized by water) in comparison with the greatness of the power it seems to call into action. In another passage we find the “spark” always alive in the Aumakua center ready to be “blown” on and made to burst into a great Flame. The heavy ha breathing of Huna connected with accumulating low mana to send upward along the aka cord, fits the blowing on the smoldering spark. The earth and sea (brine) are the material level of the lesser man.

 

Meade quotes from a passage, “From Thee (Father) through the Mother, to Thee (Son) For Power is with Him, but Mind from Him.” Meade then comments: “Power always represents the Mother side, the Spouse of Deity – the Mind, the One – and the Son the Result.” The “Son” as Huna sees it, would be the lesser man, the Auhane accompanied and served by the Aunihipili companion – the animal soul self.

 

Something should be said of the code meaning of the word in Hawaiian for “silence”. The prattle in New Thought and Theosophical circles about “going into the silence” misses the inner meaning. The word for “silence” is ano, which also has the meaning of “seed”, and of “a sacred or hallowed place,” and “fear”. The little code word covers symbolically, and by double talk meanings, the Huna process of prayer in which the thought-forms of the prayer are the “seeds” sent on the flow of mana sent as a gift to the “Hallowed or sacred place”, which is the Aumakua and also the “Kingdom of Heaven”. To “fear the Lord”, as commanded often in the code inserted in the Bible, is to make the Huna type prayer action.

 

As if that were not enough, na kahuna made doubly sure that the “silence” symbol would be understood by having two words for it. In addition to ano, they had the word ha mau, also meaning “to breathe faster and deeper” plus “to repeat”. Here is the standard Huna symbol of accumulating mana and sending it along the aka cord to the Aumakua as the beginning action of the Huna prayer.

 

There must have been prophecies foretelling the Dark Ages, and these must have been made in the days just before the opening of the Christian era. The fear that the Huna lore would be lost is evident in the great pains taken by Initiates to produce coded writings of a religious nature to preserve the Secret for generations to come. The Polynesians, under the guidance of their na kahuna, one or more of whom may have given the prophecies which were accepted without question, carried the language of the code off to the isolation of the Pacific, there to keep it free from change for the following centuries. One cannot but wonder whether or not there has been preserved a prophecy which might show what would happen when the lost Secret was once more recovered through  the code and language. There are prophecies of a “Second Coming” which may have coded into them information that might even now guide our uncertain steps as we endeavor to reconstruct the ancient system. The Book of Revelations in the New Testament might contain coded sections. It has not been closely inspected for the prophetic parts that might fit our present activities, and I must make a study of it before long. The opening words speak of “things which shortly must come to pass”, and all through the work the immediacy of the fulfillment of the prophecy is stressed. However, as nothing like fulfillment has come, so far as can be seen, this may have been a blind. In 1:20 the seven stars shown to John are said to be “the angels of the seven churches, and the seven candlesticks are the seven churches.” We are made to wonder whether the present day could be made to fit, what with about seven major churches or religions. We can count them as:

 

1 Christian

2. Judaism

3. Islam

4. Brahmanism

5. Buddhism

6. Taoism (in its mixed form in China)

7. The mixture of modern cults which are mixtures of the older beliefs

 

The book closed with seven seals (note the repetition of “7”) was told of in Chapter V, and the “strong angel proclaimed in a loud voice, Who is worthy to open the book, and to loose the seals thereof?” By a big stretch of imagination we might say that this opening of the “book” might refer to the present decoding of Huna in the Biblical and Gnostic literatures written at about the same time as Revelations. But enough of that for the moment.

 

In the matter of the Aunihipili and Auhane reincarnating and perhaps gaining experience by coming back alternately as male or female, my feeling is that when the man got his start, he was split into male and female halves, and that as a Aunihipili, and then as a Auhane, he remains either male or female, until at the last the pair are reunited to make the step up to the Aumakua level. The evidence which is accumulating for reincarnation seems to indicate that it is possible for the Aunihipili pair to get separated and mixed up, perhaps a male Aunihipili drawing a female Auhane or the reverse. In the world around us we see tragic results of some kind of a mix up in the lives of womanly men and manly women. However the final stage should, in my opinion, see a basically male and basically female Auhane join to make a Aumakua, and I like the romantic thought that each has retained its sex all the way up from the bottom of the ladder to the top.

 

The necessity of reincarnating several or more times is seen in the code when Jesus says, “I am the Resurrection and the Life.” In the contemporary Gnostic work, The Pistis Sophia, it is set down in this way: “Preach ye unto the whole world, saying unto men: ‘Strive together that ye may receive the mysteries of light in this time of stress, and enter into the Kingdom of Light. (The implication seems to be that once one is evolved enough to be able to understand Huna and become Utterly Trustworthy, the need to reincarnate passes and the entering of the Kingdom of Light, or the Aumakua stage, is at hand.) Put off not from day to day, and from cycle to cycle, (incarnation to incarnation) in the belief that ye will succeed in obtaining the mysteries when ye return to the world in another cycle.”‘ (From page 502 of Meade’s Fragments of a Faith Forgotten) In passing, it may be interesting to recall the fact that in early Egypt the inner doctrine was misunderstood in outer circles, and it came to be believed that the physical body would be resurrected also. The practice of mummy making resulted, the physical body being preserved as nearly as possible. When Egyptian beliefs moved on into Judaism and thence to Christianity, the same old misconception remained, and it was taught that the body would be restored and raised from the grave on a final Day of Judgment. As only one body was thought to come from the grave, the idea of several incarnations in the flesh was lost except to the inner circle initiates. In India, on the other hand, reincarnation was of the spirit only, and no dogma of raising the body was developed, even while the number of incarnations needed for complete growth-through-experience became stretched to a fabulous length and the karmic burden of sins grew too great to be tolerated. In India we seem to search in vain for a way to shorten the number of incarnations or to get clear of the burden of accumulated karma. In Christianity both in the inner and outer teachings, the matter of the several needed incarnations was not stressed, but the “sin” or karmic burden was removed as a “forgiveness” to be had from the Aumakua after proper reforming and ritual batism or cleansing, called kala in Huna and meaning “to restore the Light”. The Christian teaching was much easier to live with and by than the Indian. When the Auhane is cleansed and ready to become an Aumakua (with the mate half), the Aunihipili should be ready to step up a grade also.

 

BOOK REVIEW

 

Karin Roon’s New Way to Relax, by Karin Roon, Greystone Hawthorn publishers, price not given on jacket, but should be around $5 to $6 as book prices go these days of inflated costs. (My review copy is on loan from HRA W.H.B., of Los Angeles, who had leg pains which were bothering, and who found the methods in the book a swift cure.) The book gives in great detail the instructions needed to get the benefits of relaxing tensions of body or mind. Nothing in the book is really new, but the way the writer pulls the several methods together to include the exercise, breathing, stretching, tensing  before  relaxing, and such, makes the simple general method seem new and delightful. Well worth trying, and if you know you are suffering from tensed muscles or mind, all the more reason to try out the instructions. A book dealer may have the book, or can get it for you. Libraries might have it also. Good for general tonic use if one is not suffering something marked.

 

MAGAZINE ARTICLE REVIEW

 

HRA Eric Biddle recently told me to watch out for a very important article in PENDULUM magazine (A mimeographed monthly, Egerton Sykes, Editor. Markham House Press, Ltd., 31 King’s Road, London, S.W. 3., England. $4 the year or 28/ British.) The issue of December, 1962, which reached me February 14th, is almost entirely given over to an article by an Italian, Dr. Leonello Boni, and is titled, “Human Radiations”. The article is copyrighted, so I cannot copy all 16 pages of it for you as I would dearly love to do. HRA Biddle considers it one of the finest articles yet written to give us proof of reincarnation, or, perhaps he may have meant, a possible proof through the use of the method of locating the place of the spirit when outside the body. But let me brief the article for you.

 

Cesare Bardeloni, General of the Italian Army’s Engineering Corps, some years back, seems to have become interested in the problem of measuring and studying the radiations given off by living organisms, particularly human beings. He, like Dr.Oscar Brunler, found that the writing of a person in ink captured his radiation pattern in some way so that it could be measured. While the instrument used is not described, it must have been something similar to the Brunler “Biometer”, and the pendulum may have been used as it is in our HRA method of making a Psychometric Analysis reading. Where, we measure the Aunihipili and Auhane separately and together (as well as the ingredient of the Aumakua or of “eating companion” spirits), Bardeloni measured, so he concluded, radiations in wave form from the physical man and from his spirit. He spoke of them as “biological waves” and “psychical waves” and by measuring the wave lengths, found that the two had a standard relative length. The relative length (I think that is what was being measured) of the waves varied in sickness and as death approached or old age came on, the “biological wave” weakened about half. In studies via the handwriting of many people, he was able to predict coming illness or already present disease by comparing the relative wave lengths. He experimented with the writing of several men belonging to the General Nobile group that attempted to fly over the North Pole and came to grief. From the drop in the biological reading he was able to tell who was hurt and what the general state of health of individuals might be at a given day. His findings were later proven correct.

 

An effort was made to find some way to correct the out-of-balance condition in cases of illness and where there was cancer. Lhakowski had been trying out wire coils of various diameters placed around plants to cause an oscillation of magnetic currents, and efforts were made by the Italian to learn to measure patients to see what diameter their best coil should be. Coils were put around the body or affected parts and fastened with the ends of the coil not quite touching. Others joined in the studies but the healing system was not perfected.

 

Bardeloni then discovered that through the living he could contact and measure dead relatives, as in the case of a young woman who was psychic and who knew that the spirit of her dead brother had taken over control of her hand as she was writing her name. The part of the signature which she first wrote, gave her own usual reading with both biological and psychical radiations, but the part written under control gave radiation readings which were later checked against writing done by the brother while still alive, and found to be the same. (The article does not say whether or not the dead man gave “biological” radiations from his signature written through the sister or not.)

 

As a part of the series of experiments, a method was worked out (which, sad to say, is not given in sufficient detail to be used by us) for finding the place in space of the writer of a signature, be he alive or dead. The method seems to be one based on triangulation and is spoken of as “localized goniometrically.” In any event, the soul part of the one out of the body could be measured and located. A Father Trione appears to have been involved in the studies, but may not have taken part in a most exciting set of tests run on  women. These showed pregnancy at any time after the moment of conception by giving two biological wave length readings. The radiations from the embryo were stronger than those of the mother. Sex of the unborn showed in the measurements, as with the usual pendulum tests on humans or eggs. During all the 280 days of pregnancy, the center from which the child’s radiation came (he called it the “quid” or spirit essence or radiation center) remains out in space, but as the time of birth approaches, it moves slowly closer until it is vertically over the head of the mother. It gets closer and closer, and on the third day enters the body of the newborn child. In a somewhat similar way, the “quid” of a person departs at death and remains in space where it can be found and read and its location determined. Plans were made to try to keep track of the “quid” of the dead brother of the writer of the article to see how long it might take for it to be drawn to earth for another incarnation, but the death of Bardeloni cut short the experiment. However, the successful measurement of the descending “quid” of a baby before birth gives a very important piece of information and may point strongly to the truth of reincarnation, even without the time between lives being known,

 

A little light is thrown on the nature of the radiations from the dead. We are told in the article that the writing of the dead will show “not one but two radiation centres. The one of these corresponds to the place where the dead body is found in the burial place. The second radiation – which usually is localized somewhere in the direction of outer space – originates from the “QUID” which, surviving the body, continues radiation of the same wave length as that of the same person while he was alive. During the day interval from 10 a.m. to 18 p.m., it (the “quid”) is localized by gonimeter as a single and constant centre. During the night period, ….. other polarization centres also manifest themselves in the direction of the dead person’s close relatives, as if the QUID, during the night hours, wishes to be near to those relatives or other persons, who have been attached to the deceased by strong feelings.” (This is very interesting, for we guess, after studying Huna, that the spirits of the dead come nightly to draw a bit of mana from living loved ones to keep them “alive” on the non-physical planes of being. Na Aumakua are supposed to contact the sleeping Aunihipili and Auhane and the body to take a share of mana, even if conscious contact is not made by the lesser members of the triune team.)

 

HRA Biddle says that he has written to the author of the article, and it is to be hoped that he will take  up the matter of just how the readings and measurements were or are being made, perhaps giving in turn information as to what we of the HRA have been doing in P.A. readings. It would be most exciting to be able to run a test and find out from time to time where one’s Aumakua was located.

 

I MUST REPORT ON MY PRESENT TEST OF GUIDANCE

 

As you know from the last Huna Vistas, I decided to go back to what once seemed Guidance (via Aunihipili to the Aumakua through pendulum talk) but which was rejected because the publication of all books and materials for the presentation of the Huna in Bible findings seemed an impossibility. It was decided to make a token move toward obeying the Guidance, and to this end work was started on putting together a very simple part of the material to go into a 64 page pamphlet.

 

It is too early to be certain, but it begins to look very much as though I am on the right track. The pendulum talk still gives no ready help, but as I get once more into the decoding of the passages in the Bible and in Gnostic literature, the very things needed at the moment seem to stare up at me when I open one of the reference books which I feel impressed to take up, be it a dictionary of a Polynesian dialect or the New Testament or the “Chaldean Oracles”. This method of getting Guidance is as old as the hills, and I have seen my paternal grandfather open his worn Bible to look for something that would suggest the right thing to do when he was uncertain about his actions. Incidentally, he came up nearly always with something that gave him the right guidance. Superstition? Perhaps. At any rate, I am often startled at the line of thought suggested by the  words or sentences to which I turn. It gives me much the same feeling of being overshadowed as does the running of the Tarot cards when they “are running true”.

 

Vivid dreams are also impressing me, and some may be prophetic to some extent. If so, the day is not too far ahead when I will be getting a hearing before small groups so that I can begin explaining what Jesus taught in secret, and where the teachings originated – with Huna. In one dream I was with a large number of Theosophists, and after the general meeting, a dozen of them went with me to a small anteroom and we moved chairs into a group and sat down. Slowly I began to tell them how I had found Huna, mentioning (hopeful of making my approach more welcome) the fact that as a young man I had been given a great push forward by a chance friend, Walter X. Osborn, who taught me Theosophy. As I spoke his name there came a rustle of excitement and I was turned around, to find myself actually face to face with my long dead old mentor. It was a wonderful reunion and we clasped hands and beamed and beamed on each other – then the dream faded, leaving me deeply moved and wondering whether my wise old friend was back in spirit at this turning point in the Huna recovery work to help from behind the scenes.

 

I am becoming a little breathless with growing expectation. It is as if the lost key to understanding and miracles had been dimly glimpsed and was sure to turn up if enough pages were turned and passages examined in the light of the Huna code.

 

If I am not greatly mistaken, I have been Guided to grasp the significance of the inner teachings of Jesus in relation to the complete “salvation” that, if we can grasp it, will make it possible for a number of us who know Huna and fully accept it, to graduate at the end of this present life into the Aumakua level.

 

For some the desire to keep coming back to this level of life is strong, and they will come back until they have finished their schooling, it is to be supposed. But for me it is a dazzling prospect, that of not having to return in the flesh but to take the next upward step. I cannot help believing that there must be many others who are ready to graduate if the Secret knowledge can in some way be gotten to them. I am thinking of the many who might be found in church circles, or the many who have outgrown dogmas but do not know where to turn.

 

I know that all this, as I try to tell it, has an even greater air of unreality about it for you than for me. But bear with me, I beg you. I am gambling on a tiny bit of the once rejected Guidance. The gamble may pay off well. Stand by …

MFL


HUNA VISTAS BULLETIN 44

Graduation & Reincarnation

April, 1963

 

 

WE ARE ABOUT TO MAKE A FRESH BEGINNING in our work together as HRAs

 

The reluctantly followed Guidance which I followed in “token” performance, starting to write a booklet on the Huna code material, caused me to begin once more to look into code meanings in the Bible and Gnosis, as told in the last Huna Vistas. As a result, once I got my boat moving, na Aumakua were able to use the rudder to steer me into the intended course. I was made to see that what had been lacking was the end portion of the inner teachings of Jesus and the writers of the Gnostic literature containing the Huna mystery teachings.

 

JOHN THE BAPTIST and his baptism of Jesus with “Fire” and “Spirit”, had brought me up to the “farthest North” point in my study of the secret teachings, and had left me standing there facing a void. I knew, of course, that “Fire” stood for “Light” and so for the Aumakua. To make this doubly certain, the code gave us “Spirit”. There was also the mention of “water” in the cleansing process of the rite, and that indicated the use of mana by the Aumakua in cleansing the candidate and opening the aka cord “path”, or “way” so that full contact could be maintained, and so that there could be the realization of the oneness of the three selves.

 

WHAT I FAILED TO SEE was what came next after the baptism of the initiate. Jesus went at once into the wilderness to be tempted by the Devil. This use of the word “wilderness” appeared to be code, and pointed to the fact that in the teachings of Buddhism, the word “Nirvana” also has the meaning of “wilderness” or a tangled thicket of growth. Such a tangle, with weeds and thorns (as found outside the Garden of Eden) are Huna symbols of the guilt fixations and evil influence of spirits bent on full or partial obsession. The implication is that when the Aumakua cleanses the candidate with the High Mana, he must then prove by his actions that he is free from the things which had to be cleared away to open his path of contact with the Aumakua. Jesus proved himself able to remain in the clear. One gathers that all who receive the Baptism of Light must have stamina and devotion enough to resist all “temptation” thereafter.

 

THE FULL REALIZATION OF ONENESS with the Aumakua is a silent inner realization, and for this reason appeared always to me as a blank in the scheme of things. What came to be understood was that many of us have had the mystic baptism as a “religious experience”. In a Gallup Poll report carried in FATE magazine of April, 1963 issue, we read that 20% of those questioned had a “religious experience” to tell about. The seeing of a white light was frequent, and this seems typical of the contact with the Aumakua – the ancient na kahuna naming it “The Light” and using light as its code symbol. In the esoteric schools of Buddhism we find Zen, and in it, as in some teachings of Hinduism and Yoga, the “Realization” or sudden enlightenment comes in different ways, always being a sensing of a Aumakua, sometimes with a flood of joy, sometimes with other manifestations. Usually, it is impossible to describe the thing so impressively sensed. In many cults, the candidates study for years under a master to make themselves ready to get the enlightening flash, and it may come very quickly or even not at all. The Gallup Poll article reports that many have a feeling of being forgiven their sins and of having received salvation. Some get healing of a miraculous nature as a part of the experience. Some get dreams or visions. But the basic thing is the feeling of having made contact with a “Divine Being”.

 

IN CHRISTIAN SECTS, some place great stress on the baptismal rite and ask for the descent of the “Holy Ghost” as well as “speaking with tongues”, such expectations being based on the New Testament accounts. Some seem to get both. Many sense nothing. We can be sure that the enlightenment may come with, before or after the baptismal rite. But, once it has come, one may become a candidate for the greater salvation.

 

THE GREATER SALVATION is the escape from the necessity of returning to life in the flesh in a fresh reincarnation. In Huna and the coded material of which we speak, reincarnation is recognized as a fact even if only a few such returns are needed to learn the lessons of hurtless and loving living, In Buddhism the need to make the escape is greatly stressed and the good way of life prescribed as a preliminary to graduating into the Nirvanic state. In Huna, the escape is that of graduating after the end of the present life into the Aumakua state or level.

 

THE MALE AND FEMALE HALVES are united in the “marriage which is made in heaven” when the Auhane – which we feel to be “ourself” – graduates into the Aumakua level after physical death. The symbolic rib is given back to Adam, and he is made whole. He is then “The Father/Mother”, but there is always the SON to consider – the lesser man made up of the Auhane and Aunihipili, and set to learning life’s lessons by incarnating a sufficient number of times in the fiesh. The MAN is a trinity, made of THREE selves.

 

AT THE TIME OF GRADUATION, all three selves step up a grade. The Auhane becomes a Aumakua, the Aunihipili a Auhane, and from the animal kingdom is selected a new Aunihipili as a fresh cycle begins.

 

THE CURRENT AUMAKUA also steps up a grade, to become an Akua Aumakua, or “God High Self”, and this is a level so high that we know little about it. The teaching is that there are levels and levels above us, running up and on to some GREAT ULTIMATE CONSCIOUSNESS from which comes all force and substance. For our purposes, we need only to know that there is superior consciousness above us.

 

A PERIOD OF APPRENTICESHIP under the tutelage of the current Aumakua may be necessary after the Auhane graduates. During this period, the current Aunihipili may rest in the spirit realm or may also be instructed and helped to fit into its new level of consciousness. Eventually, when all is ready, the new Aunihipili from the animal level – perhaps the self of a loved and intelligent former pet – will be selected and the newly assembled man will be ready to have his Aumakua look out for proper parents and a new body of flesh. This first incarnation may be in a body in some less civilized racial group. A female half of the individual will begin at the same time, and under the guidance of the new “Utterly Trustworthy Parental Pair” will start her growth cycle in a female body with a new Aunihipili. It is believed that the splitting into halves of a unit of consciousness comes in the course of biological evolution when the sex differentation comes. Below this the life units are learning to work as groups and become specialized in their work but polarized rather than made distinct and different by sex characteristics. The symbol of “The Way Home” is one of going on and upward to become a Aumakua, also of reunion of the split off halves.

 

WHILE WE CANNOT BE SURE, all the intimations from the mystery teachings seem to indicate that when either the male or the female half of the divided MAN is ready to graduate to the Aumakua level, the mate will also be ready. There is an inner version of vicarious atonement, I believe, and one of the mates may be able to help or hasten the growth  through  experience of the other. When the UNION is made, we may be sure that what the male half has learned will be known immediately by the female half, and vice versa. Owing to their sex differences and gifts, it is the privilege of the female to bring the wonderful maternal love to the union, in its fullest flower, while the male may bring rational and mechanical insight. Together, their information and skills will be greatly multiplied – not just doubled. When the Bride is ready, the Groom will arrive. In this we have the very heart of romance. In this we have one of the greatest promises to urge us on to reach the graduation time. In this we have transcendent love and beauty as well as the great multiplication of knowledge and power. But, we have also the unavoidable need to become UTTERLY TRUSTWORTHY, as is the Parental Pair watching over us at the present. Jesus spoke in the code meaning of Huna when he said, “Be ye, therefore, PERFECT, even as your Father in heaven is PERFECT.”

 

TO BE UTTERLY  TRUSTWORTHY is all but impossible for the Aunihipili where it lives in an animal world under the law of the survival of the fittest. On the level of the Auhane it is easier, but the best intentions of the Auhane may be upset by the powerful urges, fears, greeds and hates of the Aunihipili which must be brought into line time after time and its “sins” forgiven “seven times seven times” over. As na Auhane, the best we can do on our level to get ready to graduate is to desire greatly to become utterly trustworthy. The full perfection of trustworthiness must be aimed at and worked for, but it must be realized that complete success is to be obtained only when we reach the higher level and have at our disposal the greater wisdom and the augmented experience which the mates bring together.

 

ALL OF THE GREAT WORLD TEACHERS AND SAVIORS have offered first, the knowledge which has been so carefully preserved in the mystery lore of Huna. The ones becoming ready after a number of incarnations to graduate, MUST know the secret lore in order to understand what they have been through, and what they will next be experiencing as they progress. They must believe this knowledge to be true. Jesus stood as the Aumakua to speak part of the time, the Huna lore was what he taught in coded words, and this was what he meant when he said that HE must be believed in to reach the Kingdom of Heaven, or the Aumakua level. To “ask in MY name” was to ask in the name of one’s Aumakua. We must come to know the secret knowledge and to believe that it is the “real truth”. Only then can we know where we are going. Second, when we have come to know the Truth and to accept it fully, we must have our “religious experience”, see the white light, sense the verity and presence of the Aumakua, so that we have the path to the Aumakua opened and the means of obtaining the Help and Guidance of the Aumakua as we vow to try to make ourselves ready to the best of our ability to graduate at the end of the present incarnation and to move on to the next level of consciousness. (Often the enlightening experience comes long before the knowledge or “word” is discovered.)

 

IT MUST BE REMEMBERED that the “realization” or “religious experience” cannot be described in terms of the physical or mental world. What is sensed belongs to the Aumakua form of consciousness, and when touched in some way may cause a different sensation or emotion in each candidate. One does not need to understand: instead, one needs only to gain the deep sense and conviction of its reality.

 

HOW ABOUT THE WIFE OR HUSBAND one may now have in this incarnation, we may well ask. To this there is no definite answer needed. We need only to keep in mind the fact that UNION is to be made, after graduation, between the greatly changed and bettered Auhane pair. The physical things of man and wife are left behind, and what may have been delightful or repugnant will no longer count. Nor will the Auhane differences of opinion be carried across, for all the experience of the mates is to be pooled, and from this new body of experience, a new set of opinions will be evolved – a set based on the same experiences and therefore, identical. The old fixations and compulsions which may now plague the relations of the mates at times, come, for the most part, from their na Aunihipili and from their very different experiences from birth to maturity – yes, experiences remembered but dimly from earlier incarnations. For us, having set our course for graduation, the slight conflicts with the present mate may be valuable to teach us to be tolerant, understanding and always eager to learn to love and help and encourage. If this mate is not the one for the Union, nothing will be lost. And, even if the true mate IS now beside one, what folly to overlook na Aunihipili and different backgrounds while expecting the other to think and feel as we do in everything.

 

OUR DUTIES AND OBLIGATIONS are not to be neglected just because we have seen the Light and have accepted the word as first steps toward vowing to try for graduation. If we neglect obligations here and now, how could we be trusted to take on the new and broad and wonderful obligations of a Aumakua? We do not understand the Huna teachings if we think that by renouncing our duties and rushing off to become hermits, we are proving ourselves worthy and reliable – utterly trustworthy. Down the centuries, men and women have made the mistake of running away from life in this manner. The spirit world is filled with monks and nuns who return through mediums to mouth mistaken ideas. Eventually they will have to return and begin afresh.

 

THE BEST NA KAHUNA GRADUATED

 

For years I have tried through mediums to find in the spirit world a kahuna who had known at least the basics of Huna and who would tell us the many things which we wanted to know. Only a few spirits were found who claimed to have been na kahuna, and not one of them could give more than a sprinkling of the secret knowledge. At last I understand why this was. When they came to know what we now know of Huna, more or less, they graduated and became na Aumakua, not returning as spirits to speak through psychics. This fact encourages me greatly to believe that the escape from the need to reincarnate is far simpler than has been dreamed in such systems as Esoteric Buddhism – Zen – Vedanta.

 

DARE WE BELIEVE IN REINCARNATION AS A FACT?

 

If we are to accept Huna as the “real truth”, the answer is certainly YES. But, we need not count on the frightening endless reincarnations arrived at as a central concept in India, where they have had a way of stretching everything to the illogical extreme. Given a few lives as a Aunihipili, then a few as a Auhane, and, if all goes well, the lessons will be learned. In recent years we have been using suggestion to help us go back to recover memories of past incarnations, or good psychics have been able to pick up the aka threads from the past and psychometrize events in past lives. In India two instances have been recorded and studied in which children have reincarnated and have brought across memories of recent past lives. They have been able to tell where they had lived and who they had been – and what they said proved out. In the outer circles of Christianity, the teaching of reincarnation became lost under pressure of priests who forced laymen to believe in one life, and hell or heaven at its end.

 

REINCARNATION, AS A PART OF HUNA, seems to have been taught only to the inner circle. It was unknown to the Jews of the period in which Christianity was being started and the Huna code inserted in the early writings. Missionaries from India were sent to work in the Near East by Buddhist kings well before the opening years of Christianity. In the Gnostic literatures, reincarnation is indicated as a part of the mysteries more often than in the New Testament. In the Huna code there was no cover up of the idea of reincarnation, the words used being hou ola, meaning, “to live again.” Hou meanings include the idea of “new” and of “to repeat something done before”. It has a secondary meaning of “to keep trying”, which fits the idea that we keep coming back and trying to complete our schooling. Ola, means “live”, while the doubled word, ola ola, means to “gurgle up, as water from a fountain”, and here we have the coded information that water, the symbol of mana, was part of the fact of being alive. No mana, no life. The word for “entirely, or thoroughly”, is ho nua, and ola ho nua is “a preceding life”, pointing to a series of lives needed to make the cycle “entire” or complete. The root word ho no means, “to stitch or sew together”, and here we see the idea of a connection between several lives. The stitched together lives were looked upon as a “chain” in India. In Huna, the chain of sewed together lives was broken only when the individual had become perfect and graduation time arrived for all three selves of the man. Let us look again at this idea of being “perfect”. (Note: Aka threads stitch lives. They lead back to past lives.)

 

“TO BE PERFECT AS THE FATHER IN HEAVEN IS PERFECT” is a most important piece of coded Huna because in it we are given the key to the understanding of the goal or ultimate purpose of a series of lives. Hemo lele means “perfect”. The roots give us the secret meaning. The root, hemo means “to loosen and separate”. The chain of incarnations is broken or “loosened”, and the three selves are separated by the graduation to the next level of consciousness. The graduation is indicated by the rootlele, meaning “to fly upward or rise upward”, which is the symbol frequently used in Huna for the sending upward of the mana and prayer to the Aumakua. It may even be used as the symbol of the place of the Aumakua. In this case it is the symbol of the act of changing from a Auhane to a Aumakua. It also is the progressive “upward” movement of the Aunihipili when it becomes a Auhane, and of the Aumakua when it moves up a step in its growth and progression. The passage shows that the three selves become “Perfect” at the same time, the “Father” or Utterly Trustworthy Parental Pair also becoming “perfect” or moving up a level. A secondary meaning of hemo is significant, in that it is a word used to show that two or more things which have formerly been united, are being “loosened and separated”. While the code does not tell us this in the word “Perfect”, we know that once the graduation has been made, the new Aumakua assumes the relation of being stitched together afresh with the Aunihipili which has now become a Auhane, and the two are joined to the new Aunihipili brought up from the animal kingdom lying below the human level. There is no mistaking such plain meanings. We can be certain that “graduation” is the immediate goal in life for those of us who have come far enough in the school of lives to be able to understand and accept as the “real truth” (oia io) the knowledge contained in Huna – the wonderful and priceless knowledge which na kahuna were at such pains to preserve for posterity when the coded parts were being so carefully written into sections of the New Testament and into Gnostic literature. But the knowledge is of no possible use if it is not accepted and acted upon. This is stated clearly in John 20:31: “… and that believing ye might have life through his name.” (“His name” and the “word” cover the secret knowledge.) If Huna cannot be understood, or understood, accepted, and used, it offers no LIFE.

 

THE ONES WHO CANNOT UNDERSTAND, or who cannot accept or act on Huna, make up the outer circle, just as those who can and do, have always made up the inner circle of those who are making ready to graduate. “Many are called, but few are chosen.” In the outer circle are many levels of growth and understanding.

 

THERE ARE ALSO THOSE WHO ARE OBSESSED, to a large or small degree, by “eating companion spirits”, these being the “devils” needing to be “cast out”, so that the victims can progress in orderly fashion. These evil spirits who obsess the living are today one of the major health and progress problems in the world.

 

THESE MAY BE THE “LAST DAYS” foretold by prophets. We know that at the present time, owing to the success in producing foods and combating plague and famine, the birth rate has climbed and the losses in wars have been many times replaced. We have now on earth a large part of the current individuals engaged in living their several incarnations. All too many of those who have passed over have come back to obsess the living and gain by this means additional experience at the expense of the victims whose bodies are taken over more or less. From behind the scenes we seem, as a Humanity, to be sensing some urgent prodding to get on with our progression and, at least for a few, an urging toward graduation. Consider this:

 

“GIFT OF TONGUES STARTS ARGUMENT” says an article in the March 10th issue of the Los Angeles Times. Starting with the Pentecostal Churches, the “gift of tongues” has spread recently in Southern California until a sizable controversy is beginning, especially (of all conservative places) in the Episcopal Churches, Episcopal “priests” have come to “speak with tongues” and have had deep religious experiences. The congregations have been sparked mightily, and the strange “something” has spread from congregation to congregation and is now traveling rapidly eastward. The Bishops have objected loudly and some of the Episcopal clergymen have resigned and been given small and difficult churches in backward places. Rev. Harold Bredesen was removed from California and given the poorest diocese in the state of Washington, that of Olympia. But there, frankly telling his new congregation how the Holy Spirit had descended upon him and his former congregation and had spoken through them in tongues, he sparked an inner urge that was almost a church explosion. The diocese expanded amazingly, and member after member of the churches began to “see the Light” and experience the great joy and speak in tongues. The tongues were usually Latin or Greek, coming with proper syntax and all. (Evidently the aka threads leading back to past incarnations were opened by na Aumakua and other memories of highest  aspirations  in  prayer were surfaced.) (Or, as in seance rooms, spirits took over to speak through the worshipers.)

 

EACH INDIVIDUAL, ACCORDING TO HIS PROGRESS in growth and experience, seems to need a religion fitted to his level. The very simple religions fit the most people. As the abstractions are met, the number of those able to grasp them diminishes rapidly until, at the graduation level, only a very few are to be found. But all, from lowest to highest levels, should, as their birthright, have normal contact with the Aumakua and be able to sense its presence at times. There should always be Help and Guidance given in answer to any form of prayer, or given as a bestowal of love. The words, “In my Father’s house are many mansions”, can apply to the earthly life, for we take many bodies as we come and go to learn life’s lessons. In the act of graduation we become the Father, and we dwell in his house. All normal living in the hurtless and kindly manner is progress. Evil hinders normal progress.

 

AS YOU WILL ALREADY HAVE NOTICED in reading these pages, I am presenting some of the facts in the form of positive assertions, without the qualifying word “perhaps”. This is dogmatic according to the standard tradition. I suggest to you that we of the HRA have arrived at the place in our research and study at which it is both possible and necessary that we crystallize the knowledge we have found into a statement of dogmatic beliefs. The many things of which we still know too little, can be retained as items upon which research can continue. Those who wish to speculate can continue to speculate. But I, for one, feel that the time has come to select from Huna the things of which we can be quite sure – as sure, and often much surer, compared to the dogmas of the world’s great religions.

I, PERSONALLY, AM DETERMINED TO TRY FOR

GRADUATION at the end of my present incarnation. If I should fail, no harm will be done, and at least I will be a step near graduation in a following incarnation. Already, two HRAs to whom my new position stand has been explained, have felt an inner urge and will join me. I am sure that there will be others.

 

THE NEED FOR A HUNA DOGMA IS THIS:

 

In order to act to the best possible purpose, once one decides to try for graduation, one must settle upon the most reasonable and workable set of beliefs available, because what we do next will depend entirely on our knowledge of where we are going and how best to get there. If, when we end the present incarnation, we carry across with us the belief that we are to enter a heaven, we will be caused to waste much time looking and hoping for that heaven, and only after a long and confusing time will we decide that our beliefs were wrong and that something else lies ahead. If we are Buddhists and die expecting to enter Nirvana as a form of nothingness presaging some beyond-sense-and-mind true reality, we will shut our eyes and refuse to see the markers on the road ahead. On the other hand, if we arrive on the other side knowing that there is the Aumakua standing with us to help with the graduation, and if we ask for that Help, we will get it if we have become willing and anxious to become utterly trustworthy. It is as simple as that. Unless one knows what one is doing, and why, one becomes lost in a maze of conflicting beliefs and aims.

 

TO HAVE FAITH IS ANOTHER NECESSITY. Every religion has taught this. If we do not believe that there is a Aumakua, or that we evolve upward toward its level, we certainly will not try for graduation. Even if we order our belief in Huna and pin our faith to this system while some items are not fully understood, this will make but little difference. What if we cannot be sure what is signified by the “speaking with tongues”? Will that hinder us from passing the grade on the greatest and most vital accomplishment which leads to graduation – the living of the hurtless and kindly life? It will not. Fortunately for us all, the basic thing for progression is so simple that it can be understood by men of all levels. The Golden Rule covers the necessary basic effort on every level. One can plod through a whole series of incarnations under this set of simple requirements. But, as we approach graduation, our intelligence must have grown to the point at which we can grasp the meaning of being utterly trustworthy in our relation with every facet and phase of physical and mental life. Our minds must be open to receive the instructions which will be given by the Aumakua. We must be ready with understanding to LOVE and to welcome with open arms the drawing near of the MATE. We must  have learned to give everything, holding back nothing of ourselves. We must be eager to learn and to serve and love.

 

NOW LET’S TALK PLANS

 

As I see it, our first step is to get better organized. To begin with, I think we will have to be dividing ourselves into sections, each section to be identified by beliefs and desires. One such section will be made up of those, who, like myself and two HRA friends, have now decided to go all out for graduation. Other sections will be made up of those who have other ideas. Some will not go along with the basics of Huna and accept reincarnation. Some will refuse to accept life after death. The objections will be many and that will be quite all right if we keep to our sections which will develop as the various HRAs express their opinions and tell of their wishes. Some will be unable to understand what it is all about but will be happy to go along and do what they can. Some will resent my assumption of leadership and must be encouraged to organize and lead their own sections. We may end up by forming a Federation of Beliefs, who knows. We may take to making Psychometric Analysis readings to find out who belongs in what level or section. If we should do this, we will have to stop expecting the people of the lower degree levels to understand and accept the Huna beliefs of our levels. Our best service to them will be to encourage them to make the best possible progress under the limitations of the religion which they can accept and can understand.

 

SHALL WE HAVE A SECRET ORDER, such as na kahuna of old or as the inner circle of early Christians appear to have had? In the Jesus story we see that there were the disciples and inner circle, whose lore has come down to us beautifully complete (as of now) in the coded Huna language, also the great outer circle of the “little ones” who had to be taught simple things in parables with inner and outer meanings, and who had to be helped and encouraged to live according to the light they were ready to receive. Shall we have an inner and outer part for our organization? If we are to Serve beyond our own narrow circle, we must have. What do we want? Are we willing to go unto all peoples and preach the gospel of Huna – diluting its abstractions to fit the hearers? What do you feel? (I said “feel”, not think. Heaven help us to true Guidance at this crucial point.)

 

If we should decide on a secret order, how would we go about finding new members to initiate into the Huna lore, which, by the way, is a very open secret now? One way to organize for the start would be for me to put the names and addresses of all HRAs who wished to have me do so, in the Huna Vistas. It would then be possible for those who wished, to get into touch with others. This was tried out a few years ago, but then, as now, we were so few in numbers and so scattered that seldom were there enough HRAs in the same city to make even a discussion group. In the few such groups that were formed, the members were so far apart in views and experience that they failed to benefit by meetings. Often some one person took the lead and antagonized the others. HRAs are mostly strong individualists and have rather set views.

 

The desire to talk is usually stronger than any desire either to work or to listen. Some of the HRAs proved to be crooks who had written nice letters and edged themselves into the HRA in order to get names to sell to mail selling firms. One was looking for victims and moved in to try to steal by craft the ranch of a widow. A round robin type of letter was started by some other HRAs, and into this group came two or three who amazed me greatly by starting to tear me to pieces with criticisms which I thought uncalled for and most unkind. They seemed to feel that they could show what big persons they were by running me down. I soon gave up giving names and addresses in the Bulletins, as no good came of it. But once more it seems that if we are to expand our organization we will have to find a way to get to know each other and introduce those of like degree and leanings. Any suggestions?

 

“PREACHING THE GOSPEL” these days is far different than in the days of Jesus and Gautama, who became the most famous Buddha. Jesus drew his crowds by healing and casting out obsessing entities. Gautama was a prince and his social position may have gotten him his early audiences. Later, he traveled about with his intimate followers and converted kings and outcasts to his beliefs, founding the begging order of the Yellow Robe, the members of which tried their best to graduate into the state of Nirvana. The written discourses came years later, but circulated and converted more and more people. In this modern day, the printed word is the best medium through which many people can be reached. We have Huna rather well presented in my books, and in a new book we could complete the Huna in Bible and in Gnosis material. And, to prove the authenticity of the code for the serious and more intelligent people, we will need the reproductions of the Hawaiian dictionaries and a way to get copies into the larger libraries.

 

This will take money, but on all sides we can see people raising money to build churches and hire ministers. My feeling is that if the Great Company of na Aumakua wants us to do things which take money, they will give us the Guidance and Help necessary to get an abundance of it. I have learned that when one asks for Guidance, one does well to make at least a token move to follow what seems to come through rather clearly. My token response in starting to write as simple an account as possible of the Huna code material   to go out in booklet form caused me to make fresh studies of the code and to make it possible to show me the thing that I had been missing all along. The booklet has been put aside now. It was, I see now, a means of getting me into motion so my course could be steered for me. We simply have to start moving in some direction or other before the hidden Guidance can push us into the right path. I think we have been timid and lacking in faith too long. We must do our best to use our heads, but at least make some kind of a response when we ask for Guidance and get what seems to us to be an answer. How will we find out whether we can perform the great Service of restoring the lost Light of Huna to the world if we do not make enough of a start to let our ship’s rudder grip the water and the steering commence?

 

WE MUST REMEMBER THAT FEW ARE CUT OUT for research work such as we have been doing for fifteen years in the HRA. But a great many who will not be contented in research circles where nothing is certain, definite or conclusive, will happily accept a dogma which appeals to them for one reason or another. For the “many” we need to crystallize our Huna knowledge into a firm dogma so that we can present it as a system clear of all doubts. We must be able to say, “This is it, Boys!” and also to believe what we say. Nothing is as contagious as conviction. Faith generates faith. And, a congregation of like believers offers a great inner stimulation to “works”, and keeps the flock progressing normally. The social pleasures of contact and the protected feeling group membership gives, must be fostered if the “many” are to be Served by the “few”. Perhaps  the finest thing one can do in trying to serve the “many” is to encourage individuals to put to use the beliefs which they have. To try to change their beliefs usually does nothing more than awaken the mule in the one selected for conversion to new beliefs, and the mule balks best of all.

 

TO EXPAND THE WORK AND/OR ORGANIZE BETTER, we will have to find a way to allow those who can and will help with the work to take a hand. We need corresponding secretaries, recorders, writers, mimeographers, receptionists, teachers, lecturers, organizers. The time seems to be here when we move out of my small one-man act and open a three-ringed circus with acts to suit every level of taste, and perhaps a brass band and a dozen good advance men. Suggestions?

 

HEALING WILL, EVENTUALLY, BE A LARGE PART of our work. We can also have “practitioners” and when we get going, a school in which to train them. Our healing work will follow the Huna line, and efforts will be made to get the patient cleansed and made ready so he can accept the healing when it is called for. We may have specialists who work on removing “eating companions”. As in the modern science of churches, the healers will have a way to make a living and can give some spare time to leading as “readers” etc. in churches. Perhaps we can have healers of several sorts, and among them, some to act as priestly na kahuna to hear confessions and give absolution for sins as a part of making those in need ready to benefit from Huna ministrations. (Na kahuna cleansed away and forgave sin.)

 

THIS IS THE TIME FOR ALL OF US TO STAND UP and be counted. In the coded Huna we read that we should seek first the kingdom of God, which is the Aumakua, and that “all these things shall be added unto you.” If we stand up to be counted as being determined to make every effort to graduate to the Aumakua level of consciousness, then “all these things” will be added, not as physical or material things, for we are taking the path that leads directly away from them, but the wonderful things which will come with the expansion of our mental powers. The greater wisdom and understanding of things and of the universe and of ourselves will be given, and we will revel in them and find new joys and beauties in the perfections of the world of aka patterns. Above all, we will have given to us the joy of Union with the mate, the fulfillment of all the love longings which can never be completely satisfied on the levels of the Aunihipili and Auhane. However, to many of us, the time will not yet be ripe for the full blooming of the desire to graduate. Many will still cling to the dear loves of the present, the loved material things and the familiar beauty of sea and sky. Many will be held back by the love of kin, and the inability to see that the love now held or the help which can now be given loved ones, will only be augmented if we increase our wisdom, power and love by graduating to the next higher level. It is no sin NOT to wish to leave these dear things. It is simply the indication that one is not yet ready to make the next upward step. All is right in the Plan. It is as good and perfect and normal to be on the lowest rung of the evolutionary ladder as on the highest. Everything is good and right just as long as normal growth goes forward. Pain and crucifixion comes only when normal progress stops at any point on the upward way.

 

WHAT WE NOW DO, OR DO NOT DO, depends on the response of the HRAs to this invitation to decide what they, as individuals, wish to do or not do. If you are interested, write to me and speak up for yourself, and give your intuition as well as your reasoned opinion. If there are enough who are sparked by the new insight and chance for graduation, and if the Guidance moves us in that direction, we will undertake the work of organizing on a larger scale. On the other hand, if only a few feel the urge to make the all out effort of which we have been speaking, they will have to decide on a plan of action better fitted to the smaller numbers. In any event, there will be a need for those of us who make the start to be able to keep in touch by personal contact or by letters, so that we can share our fund of experience and help each other as we seek the best ways to become staunch in our desire to be made ready to become utterly trustworthy. The command not to hurt may have to be re-examined in cases where the evil must be resisted to protect the good. To “turn the other cheek” may not be Huna. Casting out devils is a positive action, not a negative one. If the devils can be helped to a better way of life, that will be good, but that may be a secondary consideration. Want to say or do something?

MFL


HUNA VISTAS BULLETIN 45

The Huna Groups Begin to Form

May, 1963

 

 

MY BEST THANKS to those of you who have responded to the call in the last H.V. to “stand up and be counted” for or against the proposed plans to organize the HRA on a wider basis. Your letters with comments, suggestions, questions and objections have been very helpful in more ways than I can say. They have helped me greatly to see the problem more clearly and to make up my own mind on several points.

 

NO SECRET ORDER is desired by the majority, and it is realized that everything which might have been kept secret has already been put into books or bulletins. I was reminded that the primary aim of my books on Huna was to break the old cult of secrecy and make public at this time the hidden knowledge. So be it. We will continue to lay before all who can understand and accept Huna, the things we have turned up.

 

CHURCH, as SUCH, IS OUT. The opinion is almost unanimous that anything like a church, with minister or priest, is not for us. We are too far along to go back to blind acceptance or obedience on the old and lower levels.

 

SMALL STUDY GROUPS, however, have been approved by a few. A letter from the spokesman for a group of several HRA friends in the Los Angeles region, wrote: “We do not want meetings just for sociability, but for the definite study of Huna, ONLY, and want to set one complete hour for that, then have our social session. However, we do feel that we should have one person to head up the group, someone who is well versed in Huna who can speak intelligently on the subject. Do you know any such person in this locale whom we might contact?

 

“Then too, I was thinking that perhaps you could give me an idea of the format we might use for our study sessions. I would appreciate it very much if you could give us some kind of an outline more or less to expedite the meetings. Of course, at the time we get the Huna Vistas each month, we will have plenty of material to discuss and digest. We do not want too large a group, not over eight (enough to seat when meetings must be in the homes of members). About once a month we might get all the groups which are formed in the region to meet for dinner at some restaurant. (Some have rooms for such meetings and speakers.) Can you send us a few names of HRAs in certain locations so we can start contacting them? HRAs in Glendale, Burbank, North Hollywood would be best, and each of us could select a name and get in touch. All of our group have had years of metaphysical studies and none are strangers to the occult. Will you let us know what you think?”

 

IN REPLY to this letter I had to say that I knew of no one, off hand, who was extra well posted on Huna and who, at the same time, might care to act as leader or teacher for the group. (If any HRA feels qualified and is willing to try to take on leadership of this group, please let me know at once.)

 

In the matter of giving the names of any HRAs in the region, as requested, I had two problems to solve. In the first place, I have had permission of only a very few HRAs to give their names and addresses to other HRAs. In the second place, I cannot remember at once who lives where, and not until a fresh set of file cards can be stamped from the address stencils, and names sorted by place instead of by the first letters of the names, will I be able to know who is where without going through all the cards. One of the long time HRAs who is a retired man, has just moved to Vista to be able to help me in such ways as he can. He will help me by addressing the envelopes for the H.V. and at the same time strike off a new set of file cards, which he will then sort for place instead of names. That will be done long before this H.V. reaches you, so, if you are willing to contact other HRAs to talk about group work or just for social contact or even letter exchanges if at a distance, let me know at once and be sure to say what you might be willing or able to do in these lines. I spoke of the trouble three rascals had made for us several years ago when names and addresses were published in the Bulletin, and this has made most of the HRAs reluctant to let their names be given out.

 

Now, let me make this proposition. If you will allow it and send in your permission (with any reservations you care to make), I will promise NOT to give your name and address in the H.V. (unless you so wish) but to run a P.A. reading, if I do not already have yours on my file card, and in each case check with the P.A. of anyone to whom I may introduce you by letter. I am sure that under the protection of the readings, and with limited introductions made by personal notes, we can be safe from the former trouble, especially since I have known the majority of you by letter or through personal visits for some time. It may take some time to get all the readings done and introductions made, but let’s get started. For the present, the Los Angeles group is the only one proposed, and the first need is to hear from any HRAs near there. I know that we are individualists in many ways and may not hit it off too well in all cases, but if one does not like an association, one can always draw out. No one will be “signing on the dotted line” for anything obligating them.

 

In the matter of a format for study, I had to reply that I had nothing like that in hand, but that if a group was financially able to get a file of the back Bulletins or borrow them book by book from me (Cigbo) the early tests and articles could be looked over and items studied by the group with one person perhaps making a preliminary study of materials and then presenting the same to the group. The five books beginning with SECRET SCIENCE BEHIND MIRACLES could also be taken up piece at a time for study, review or discussion. In this H.V. I will give my own personal beliefs concerning Huna, and I am sure that this list will furnish topics for study and discussion. If I could only find the time, I could make up a study outline for group use, and if more groups get started, I might try to do this and keep ahead of the work by one jump, so that at the end of a year we would have a fair outline. I also have thought that we might make use of tape lectures. These could run about 30 minutes and could go with the outline and be listened to and then discussed. One of the good HRAs has already offered to read lectures which I might write and send to him, to record them on tape, and he can also duplicate from the original tape if copies are needed. Oh for time and money for everything! (Recently HRA Isabel Hickey, of Boston, sent me a tape of one of her evening meetings to play. It was of great interest to me. Not all Huna, but enough mixed in and the discussions showing lively interest. At the end of the tape there was a happy start of the social hour, with what I gathered was the bringing out of food brought by the members and coffee ready to be poured. The meeting place appeared to be a hall connected with the leader’s book shop.

 

THE WORD DOGMA IS OUT. Several HRAs have written that they feel the use of this word, although it is perfectly good, has too long been used in connection with the criticisms aimed at the other fellow’s beliefs. Instead, we should use the word BELIEFS, as this has not been made a “poison word” in efforts to mold opinions. There has also been some objection to saying that we are crystallizing our Huna beliefs into a set form. I agree that we must always be ready to make changes if we find that we have turned up information demanding a change. Research will, of course, keep on and on. (We still have not learned how to produce instant healing and do fire walking, or to produce the results which we see produced in the seance rooms by spirits who materialize for a time. One of the HRAs called my attention to the importance of such manifestations. He also added that he did not believe in reincarnation.)

 

THE DANGER OF A PRIESTHOOD developing and exerting the wrong kind of power in the name of Huna was seen by some HRAs, and the idea of having anyone act as a father/mother confessor was condemned. It was pointed out in another letter that if and when we can develop Huna type healers, even if we call them “practitioners”, they can use the methods of na kahuna and hear what hurts have been done to others by ones to be helped. The healer can order amends to be made directly, or if that is impossible, “in kind”, to clear the patient of his sense of guilt and get him ready to be ceremonially cleansed (ka la: his light contact opened). To have Huna “practitioners”, of course, we would first have to develop an organization which would make Huna well enough known so that people would come to the healers in sufficient numbers to make such work financially possible. Moreover, we would have to have a regular school with a course of instruction and teachers to teach and demonstrate. We shall see what Guidance we get in making moves in this direction. (I feel that the need of a superior healing method, such as we have in the more complete theories and methodologies of Huna, is great, and that the offer of a better healing method is a practical way of teaching Huna. In the story of Jesus, his healing drew attention to him and provided an audience to hear the outer teachings for which they were ready. Of course, the inner teachings or “mysteries” were reserved for those able to understand them. Personal contact seems to be needed for spreading the word as well as writings and “correspondence courses”. The Aunihipili learns from the teacher’s Aunihipili – “monkey see: monkey do” fashion where there is close association.)

 

LET ME SHARE A TYPICAL LETTER with you. It is from HRA Carl Harris, of 2562 Pine St., San Francisco 15, Calif., who has been with the HRA as an enthusiastic student and researcher almost four years, and who has made me the gift of several rare books which I value greatly. His P.A. reading is constructive throughout and his degree very close to my own, so we see eye to eye on most Huna problems. He sent me two tapes covering seances a couple of years ago. Here is his letter just in as I work on this stencil. (As I write, HRA Tom Langan, whom I told you had moved to Vista to give me a hand, is in the workroom below deck stamping your name and address on an envelope to bring you this H.V. He is also running off a duplicate set of file cards and will sort them for place.)

 

Dear Max:

I for one will try very hard to Graduate, and I feel that I can with the knowledge I have obtained from your writings. After reading your April H.V., I asked myself by pendulum code if I should try. The answer was “yes”. I then thanked whoever had answered me, and received a shower of blessings making me tingle from the top of my head to the end of my toes – I am receiving this blessing now while writing to you explaining the uplift I have enjoyed. You are a better judge as to how we should proceed than any of us, as you have been the leader all these years and given the Realization to many, many of us. (More and more will be said in future about the steps needed to graduate to the Aumakua level. MFL.)

 

Whatever group I fall into, I will do my best to meet the needs. Publish my name and address any time you wish to do so. Your title sounds great to me or “Federation of Truth” might be good. I feel that our organization should be a Secret Order, open to any after certain rules or beliefs are understood clearly by those who wish to become members. There are many who are trying to find the “answer” and when these learn that we of the HRA have the answer, we will not want for members. All members should be allowed to discuss their views… Here is some food for thought. If we have to go through the Aunihipili to get to the Aumakua, and if the Aunihipili knows everything, and stores all memories, etc., the Auhane just directs, so why isn’t it then that the Aunihipili would graduate and become the Aumakua instead of the Auhane? At least it seems to me that it should be this way, because the more we learn in school, the more advanced we become, which I would think would be with man in this life and in the after life. I have pondered this a long time. I know you have carried on research and have looked into the Bible and have decided that the Auhane becomes the Aumakua, but could this idea be misleading and only confuse us more? Anyway, I am going right along and will try hard to graduate. Many, many thanks for the enlightenment that you have given these past years. (He enclosed a very generous gift for Cigbo and wished us a Happy Easter.)

Best personal regards, Carl Harris.

 

COMMENT: This is the hoped for type of response. The suggestion that membership be given in the new HRA only after the candidate has taken the trouble to learn about Huna, is excellent. The question about which self will graduate, the Aunihipili or Auhane, is, like all questions concerning actual Huna or my conclusions about what belongs in Huna, entirely legitimate, as is the question of whether or not we must make contact with the Aumakua through the Aunihipili instead of by direct contact, or the question as to the truth of several incarnations, or the ability of the Aumakua to cleanse us and make us ready to graduate with an act of “grace”. However, I will not attempt to explain my conclusions and the basis for them at this point and place in the H.V. There are other questions, and there will be more as you take time to read the things I have written in my personal Huna Credo, and as you check your beliefs and disbeliefs against mine. My explanations, discussions and arguments in favor of my present conclusions concerning Huna, will follow the presentation of my Credo. This will make it possible for later readers of the pages to have at hand the answers to the same questions as they arise in their minds. There I can refer to questioned concepts and beliefs by the numbers given them, and refer to my books if good presentations of points have been made in them.

 

KEEP THIS WELL IN MIND:

 

First, we must decide (as I have done to give my Credo), what Huna is.

Second: whether we believe or disbelieve Huna as we know it.

 

IN THE HUNA CREDO I have spoken of my belief in reincarnation. Later on this will be taken up for discussion, but as we are working now with rather new material in the coded Huna of the Bible and Gnostic literature, I wish to point out the fact that the theory of reincarnation was known and accepted by those who wrote the code into the New Testament. In John 1:19 we read, “And this is the record of John (the Baptist), when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? (20.) And he confessed, and denied not; but confessed, I am not the Christ. (21) And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that Prophet? And he answered, No.”

 

“Reincarnation”, in the language of the code is “to have a new life” It is so simple that it was not hidden under double talk root meanings. It must be remembered that missionaries from India had been in the Near East as early as 500 B.C. and that the belief in reincarnation and the karmic law of cause and effect was basic to Indian religions at that period. Both beliefs are apparent in the Gospels.

 

THE WORD “GRACE”, ON THE OTHER HAND, as I have noted in the Credo, was the code word for a very wonderful, important and slightly complicated unit of belief – a unit on which hung the whole of the SECOND AND FINAL SALVATION, in contrast to the First and Lesser Salvation.

 

“Saved BY GRACE”, has the outer meaning of being saved through the kindness of Jesus, as the God Man and Anointed Savior. As in the doctrine of Amada Buddha, the man had only to live the most kindly and good life he could, and depend upon the kindness of his “Lord” to save him after death from whatever evil might be thought to threaten.

 

IN THE CODED INNER TEACHING OF CHRISTIANITY

 

we find “grace”mentioned in John 1: 14  16, “… full of grace and truth” …  also, “And of his fullness have we all received, and grace for grace.” The meaning was most obscure, and barely gave enough outer sense to hold a place in the writing to be made public. We must remember that the idea of reincarnation had brought with it the idea of karmic law, “an eye for an eye” type of belief, and that this marks the great difference between the thinking of India and of na kahuna of the code of Christianity. In India one must live countless incarnations to “wear out one’s karma” and there is no way to pay for one’s “sins” except by suffering in exact proportion to the size, number and badness of the sins. In the Old Testament we find the idea that all men are born of the sinful line of Adam and Eve, and that they must share the “original sin” onus. Christianity broke this impossible bondage by teaching that one could escape the taint of the “original sin” through baptism, and by the GRACE of God, the Holy Ghost and Jesus, the Son. In coded Huna we learn that the story showed Jesus fully aware that he had three selves, and that he was in full contact with his Aumakua, so that at times he spoke as the Aumakua, even if at other times he spoke of himself as the lower man of Auhane and Aunihipili. As the “Light, Truth, Life and Way” (all with the root word for light: la, in the code) or possibly the “Word”, he was “The Son of God” or Aumakua standing ready to teach, instruct in the mysteries and save by the use of grace. As the lower man, often in trouble, he was “The Son of Man”. The code word for grace is Lo ko mai kai. It is, in code root meanings, “a body of water, as a pond”, symbol of the Aumakua using the high mana to wash away the karmic or sin debts which are beyond the reach of the one who asks to graduate and needs the “secret” sins of the Aunihipili cleansed. “To make one good, to repair” (kai) is to clear the Aunihipili at once, by an act of grace. This root word also means, “to lift up, as on the hands, and to carry, as a child.”

 

Jesus spoke in code when he said, “If I be lifted up (kai), I will draw all men (the Aunihipili and Auhane) after me.” He was not speaking of being lifted up on the cross of crucifixion, as is popularly supposed. It is the Aunihipili with its fixations, sense of guilt, and often the weight of “eating companion” spirits, who causes the lower man to be prevented from approaching the temple or Aumakua by the “X” cross of the code.

 

The same root, kai, means to “lead or direct” and this is what the Aumakua does for us of the Auhane and Aunihipili to help us through the graduation step in which each self moves up one level of growth. It also means, “to promote; to exalt; to lead or carry one from one place to another,” this symbolizing the change of condition as we step up through the help of Grace.

 

The kai root with the causative, hoo, means “to separate; to part asunder, to displace, put away or put aside.” The things which hinder the graduation, because lodged in the Aunihipili, are “put aside” by the Aumakua. The old association of the three selves of the graduating man are separated and then once more assembled with the Auhane the new Aumakua of a new phase of the team, the Aunihipili set up as the new Auhane, and a new Aunihipili brought up from the animal level. This last step is indicated in the several meanings of lo ko, which indicates, “the inner part; (Aunihipili symbol, often symbolized by the intestines and heart) that which is within, applied to persons or things; the internal organs. The moral nature.” (The Aunihipili is the one which determines the general moral and immoral drives of the lower man, it holding all habits of reaction, all emotions and all complexed false ideas, to say nothing of harboring eating companion spirits which prompt it to do evil.)

 

Lo is the “fore part of the head”, and this points to the center of consciousness of the Auhane, who must make the determined effort to ask for graduation help and then do all it can to try to “become utterly trustworthy”, as is a Aumakua when firmly established as a “Parental Self” or “Pair”.

 

Ko is “to accomplish, to fulfill, to bring to pass, as a promise.” This is what the Aumakua does to help in the graduation, and its work is an “act of Grace”. A secondary meaning of the root is important. It is, “to draw or drag with a rope.” The rope is the symbol of the aka cord which connects the Aumakua with the Aunihipili, the latter being the host of the Auhane, so that through this “rope” the Grace is put to work, the Aunihipili cleansed, and the lesser man helped to take the upward step after death. It is possible, as we see in the code, to make the try and fail. But there will be another incarnation and “one becomes as a little child”, literally, and continues the effort to learn, grow and graduate. In this new birth one is very closely under the supervision of the Aumakua Parental Pair, and this is indicated in still another meaning of the root, ko, which is, “to proceed from, as a child from a parent; to beget, as a father.” In this new and significant incarnation one is, in the code, “The only begotten son of the Aumakua”.

 

The word mai kai, “to make good, to make perfect, to correct” (with the causative Hoo before it), also means to bless and, in “correction”, to render the man “cleansed” and ready for the great and wonderful event of UNION with the MATE. Jesus said, “The greatest of these is LOVE.” Come Bride! Come Bridegroom!

MFL


HUNA VISTAS BULLETIN 46

From the Mouth of the Elephant

June, 1963

 

 

LETTERS HAVE BEEN COMING IN regarding my personal Huna “Credo”, and I must admit that I am slightly surprised to see how few of the HRAs either agree with me as to what beliefs belong to Huna, or as to which ones they accept, in or out of Huna. It appears that the plans to do a bit of missionary work among “the heathen”, boils down to doing the work “at home”.

 

OUR MOST EXPERIENCED GROUP LEADER, Lucien Beck, of New York, has written concerning the suggested plans to reorganize the HRA and expand the work:

 

Mon cher Max:

Desist a moment and reflect on what Peter “and time” have achieved with Christianity. This in spite of the flagrant renigations of the Master. Your idea is excellent. I am all for it, and was always for it. I never practiced the lore without this goal in mind. Still, I cannot understand why we have waited all of these precious years before putting it into general practice. From my humble experience as a group leader – almost five years – I know that the Secret attracts many, that very few amongst these are able to absorb enough Huna to develop it effectively; that nine of ten adherents will eventually pollute it with other concepts, and render it stagnant. This seems to be the pattern prevailing over the general public, and decidedly, it is not yet ready to follow its simple rules without a firm directive. So, knowing this to be a fact, I am in favor of a creative “selected secret order”, authoritative benevolently leading the main flock into a spiritually oriented evolution.

 

Joy of the crest to you, Lucien

 

HOWEVER, THERE IS ONE CONSOLATION for me in the face of the fact that so few HRAs will take their Huna straight. just this week I had a long letter from a Canadian HRA who pays $25 every so often to take a special course of lectures and training in an order where they teach what is called, “Revala”. Having accepted at least some of the Huna concepts, she gets into the hair of her teacher at frequent intervals by asking questions as to Huna possibly having the better theory on different matters. Also, just a few days ago I had sent to me a copy of a lecture, a full hour long, to be followed by a question and answer period in which Huna is explained delightfully well and compared at point after point with the teachings of “Concept Therapy”, much to the advantage of Huna, in my opinion.

 

The lecture was given to two groups of people who had paid their $500 and taken the course. A few were critical of Huna, but most were interested. What the heads of “C.T.” may have said or thought, I can only guess. Perhaps they did not hear the lecture. There are a number of other “teachings” and courses of which different HRAs write me from time to time. And, of books offering teachings there seems to be no end. They begin with systems made up out of whole cloth, run the gamut through systems constructed from the beliefs of various religions and cults, and round the circle with “teachings” offered by spirits. Not that there is not much of great value in all these sources. … only, they are not HUNA, and our tribe is supposed to like Huna, at least just a whit better than the other sets of invented, assembled or conglomerated ideas. You name it, and some HRA will have studied it or be in the midst of making a study. We should, perhaps, have several “degrees” to the Order of the HRA, such as Subud Huna, Concept  Therapy Huna, Rosicrucian Huna, Theosophy Huna, Scientology Huna and so on and so forth, We might even try to have at the tail end of the others a very little degree for the very few who would go for the degree of Huna Huna, if we could ever agree on what Huna contains.

 

THEN WE MIGHT ALSO HAVE a minus method of classifying ourselves. For instance, there are the HRAs who think P.A. readings are no good and have no connection with Huna, even if the psychic powers of the Aunihipili are used. These might be classed as Huna minus P.A. Some will have none of the idea that the male and female must meet and blend to make an Aumakua. Here we might use the classification, Huna minus one half of the Aumakua. Or, Huna minus reincarnation. Then there could be that fine method of simplified belief in which (as I am told is standard in Concept Therapy) the subconscious and superconscious are lumped into one, as in Jung’s system of Psychology, or into Troward’s “Universal Subconscious”. Of course, this simplification can be carried to extremes, as in one “Teaching” in which an HRA was indulging at the time she wrote me delightedly and excitedly, “Mr. Long, I have just learned something wonderful! The subconscious is God!”

 

IN REGARD TO MY PRESENT EFFORT TO FOLLOW GUIDANCE in trying to lead the HRA into wider and greener pastures (as you have observed if you have read the last several issues of Huna Vistas and noted the “backing and filling” which I have done), I am at present strongly inclined to make frequent use of the chorus line which ends the verses telling the myth of the Goddess Pele, of the volcanoes and her sister, Hiiaka. It runs: ELIELI KAU MAI! which translates, “Wonder and awe possess me!”

 

I begin to suspect that my Guidance has moved in strange and devious ways to get me (1) to advocate expansion of the HRA work in the lines of organization and missionary efforts, (2) to call for the opinions of the HRAs in the matter and with the result that I have learned the hard way that I was quite mistaken in my comfortable assumption that most of the HRAs accepted Huna, as I see it, and almost as completely as I do. This leads to the present state in which I look with much clearer insight at the situation. I have learned that almost no one wants to be bothered by group efforts or missionary exertions.

 

ASIDE FROM MEMBERS OF THE LOS ANGELES GROUP, mentioned in the last H.V. as wanting introductions to other HRAs in their end of the woods, I have had but three HRAs write that they would be willing to be introduced to HRAs near them, if any. Only one gave me permission to give name and address in the H.V. if I so desired. She lives in Arizona, far from any other HRAs, but generously offered to do anything she could if a group could be formed there, even to letting the group use any and all of her complete file of back Bulletins and Huna Vistas. (Cheers for you, Olive Kirkpatrick!)

 

NOW THIS SOUNDS VERY NEGATIVE AND DISCOURAGING, but, as a matter of fact, I am much encouraged, now that I see better where we stand on beliefs and what we need to try to do to get closer together. I am like my grandfather’s loved colored friend. The story was often told when I was little as an example of what faith and courage can and should do. The friend was a farmer and he had experienced many reverses. One day Grandfather stopped by for a chat and they talked of the crop failure and panic prices for farm products. Grandfather asked, “What are you going to do, Sam?” Sam thought a moment, then replied, “I ain’t discouraged yet. I’ve been drown out by floods, burned out by fire and blowed out by a tornado. After every time I started to pray hard and make the best use of the little I had left, and the Lord has always found some way to give me a hand. No, I ain’t discouraged yet. I’ll start my Fall plowing, and the Lord will find the seed for me to put in.”

 

I WROTE A LETTER THE OTHER DAY to one of the good HRAs who just can’t accept the idea that we have to have the Aunihipili send our prayers telepathically to the Aumakua. And, as for the idea of reincarnation, she is very skeptical. Lastly, the idea of having to unite with some male to be made perfect and to become an Aumakua simply revolts her. If she has to suffer such a union, she will stay right where she is and continue to be a Auhane. However, she will go along with most of the other Huna beliefs, and will do what she can, short of having to join a group or be made to try to do missionary work in her Bible Belt town. She likes the code meanings which throw light on the Gospel teachings, and even at times wonders whether or not she should try to learn to make use of self suggestion or make Psychometric Analysis readings, having had both books since their publication. In my letter to reply to hers, I told her that it was not necessary to believe anything or do anything that one does not wish to believe or to do. I advised her to try to make the best use of that part of Huna which she liked; to pray in her own way to her own idea of a Higher Being, and not to worry about having to unite with any male or bother about reincarnation. I told her that all I ask of my HRA friends is that they continue to stand by and to give what material and moral support they can to the effort to find out just what na kahuna believed, to the end that some day we may be able to learn how to use the ancient lore and to know what system is nearest the truth.

 

IN OUR WORK THERE IS NO EXCUSE FOR IGNORANCE, however. We must at least find out what Huna or any other system of psychology and religion contains before we begin to raise our objections. Our missionary work will, inevitably, be one of EDUCATION. We cannot intrude on the free will of any individual to try to force him to believe as we do. Our Service will be to lay the Huna information before him in the best way we can, and as fits his level of evolution. He must accept or reject for himself.

 

AFTER MANY UNSUCCESSFUL ATTEMPTS to organize and have the HRAs come to know each other, in or out of groups, I feel that the time has come to “use what little we have left” and pray hard for Guidance and Help as we do our best to make use of it. The Los Angeles group is the only purely Huna group, but Huna is included in the discussions and studies in the Boston group under the able leadership of HRA Isabel Hickey. A token start has been made and I can almost feel the wheels beginning to turn behind the scenes as the Great Company of na Aumakua begins to use us for ITS purposes – purposes which we may not yet glimpse or even imagine, but which we can be sure are much better than we could decide upon. One of our HRAs who lives by Huna, and with increasing success in his life and business, wrote recently that he went to bed with the problem of our new organization on his mind. In the middle of the night he awoke to find thoughts from inside running through his mind as if being spoken to him. The voice was saying, “Huna does not have to find its way to success.” In telling me of the matter, the HRA reminded me of the Bible quotation, “Ye do not need to fight this battle. Stand ye still and see the salvation of the Lord.”

 

GROUPS NEED SOMETHING TO STUDY, TO DISCUSS AND TO DO, I am beginning to see. Just yesterday (in terms of time as I cut this stencil on Sunday, May 5th) Dorothy McDonald, of the Los Angeles group, came all the way down to talk things over with me. The group is well advanced, with only one fairly new member, and this one has been catching up rapidly so that she can fit right in. For study purposes they can use the monthly H.V. if new material is included each month. This can be discussed also. But if meetings are to be held twice a month, there will have to be additional study material made available, or, review studies of my books or of items from the back bulletins will have to suffice. At present a review study of Growing Into Light will be undertaken. For something to do, the group may take up Psychometric Analysis and begin to practice. Homework could be P.A. readings as well as personal efforts to learn to use self suggestion as instructed in my book of that title. Healing attempts are not promising as yet as someone would have to be brought in to work on, but prayer as a group could be used in Huna fashion for people whose inked signatures or pictures were available to pass around for contact through sight and touch.

 

FOR ADVANCED STUDY, the first thing needed is a teacher to decide on the materials and set the course. Lacking anyone else to act in this capacity, it falls on me to see what I can do. Of course, I am well qualified because I am quite like the elephant in Irving Cobb’s story, “The Bull Called Emily”, whom he described thus: “Emily was a ‘bull’, because in the show business all elephants, regardless of sex are ‘bulls’. Emily was very wise. In fact, what she did not know, she strongly suspected.” As we have no “Word of God” book to turn to as an authority, and as my books have not yet aged in the wood to the extent that they speak “as from the Horse’s Mouth”, we will have nothing final to point to as do our friends “in Science” or in Theosophy where Blavatsky and Besant and the authors of the Gita can be cited in proof of a statement. We have no Ernest Holmes or Max Heindel, not even an L. Ron Hubbard or a Volney G. Mathison, the latter a self-made and very vocal “authority” on everything in the occult and metaphysical and psychological field. (If you wish to know how mistaken Max Long is and how useless the beliefs of na kahuna, read his book, Through the Mighty Temple Doors. He will also tell you in it how almost all other systems are lacking except his own.)

 

NOW LET’S PLAN A LITTLE TOGETHER. Since the majority of you are not for taking part in group work, and very few are willing to let me introduce them to other HRAs by letter, even when P.A. readings are made to safeguard the association, it looks as though we need to find a way to use “what we have left” of interest and enthusiasm – interest in Huna, even in conjunction with other systems of belief or even with Huna minus  items.

 

We see that missionary work aimed at the man in the street is something that demands literature for distribution – booklets making the approach on the lowest degree level and in the simplest form. To follow up any interest that might be aroused, we would need several graded pamphlets to keep passing out in order to bring along the more intelligent to the point of a fuller understanding of Huna. As such booklets are not written, to say nothing of being financed and published, that step will have to wait.

 

Our best approach has been, so far, that aimed at people of college level intelligence. We have no genuine HRA with a P.A. reading of under 340 degrees, after ten years of work. On the TMHG healing list we often have one or two well below the 300 degree level, but they do not need to have a good grasp of Huna, I am happy to say, in order to benefit from our combined prayer actions.

 

A letter from one busy HRA put things in focus for me as fitting most of our members. She wrote that she was too busy to take part in group work and that she could see no way to do missionary work with those around her, having tried to interest several others and having found them either unwilling or unable to understand even the simpler things in Huna. She said that she loved having the Huna Vistas and that in them she always could find the latest discoveries and usually quite a little to reread and study. She asked, “Why can’t those of us like myself just go on as we have been, doing the best we can with the bulletins?”

 

This seems to be the most practical idea for immediate use, especially in the face of the fact that since sending out the personal Huna Credo, I find that we need to have a series of basic discussions of controversial points so that we can, on the average, agree more closely on the nature of Huna and on its validity. The things I find out and think are valid can be presented as usual, together with the things you as HRAs may report as discoveries – or we can present, elephant fashion, “What we suspect.” These things will not be authoritative, of course, and we will retain our research side. But even if things cannot be stated as “From the Horse’s Mouth”, perhaps we can say, “This is from the mouth of the Elephant,” meaning mostly myself. I have learned that the HRAs are greater individualists and “lone wolves” in their studies and beliefs and doubts than I has guessed. The Elephant can speak and the Wolves can howl back. All will be as it should be. I will try to show why I believe or suspect item after item to be true in my Credo. You can read what I have to say and accept or reject. But, as I have remarked, “There is no excuse for ignorance”, and before rejection, a genuine HRA will carefully consider all the arguments, keeping his or her mind open until the reading is finished. New material which will appear in the H.V. can be handled in exactly the same manner and be read with whatever degree of suspicion may be indicated by the background of the reader. When I talk Elephant to you in the H.V. on any point where there is lack of fair agreement, it will serve as a general review for all of us, and reviewing is good. In churches the constant reviewing and rereading of texts from the Holy Writs of the favored Religion keep the minds of the worshipers centered on the accepted ideas, otherwise they might forget them to a large extent. Testimonial meetings also play a large part in convincing the doubtful that the beliefs of any given church work for many, and should work for all who will live and pray right.

 

TIME HAS CHANGED FOR THE TMHG to fit California going on daylight saving time. The hours of the sittings, 3 and 7 P.M., have been made an hour earlier. This will continue until, suddenly, in the Fall, the secret is divulged that clocks are to be set back again. The last H.V. was off the mimeograph before the present clock advance was suddenly commanded. The work continues steadily. Please remember that a signature written in ink or a small photo is needed for contact here where I act as center of the activity. I can only guess at the number of HRAs who sit in on the given hours, but imagine there may be as many as thirty. Results are still unpredictable. Often immediate Help is reported to a greater or lesser degree. Many who have asked to be put on the TMHG do not report after the lapse of thirty days and are soon dropped without the results of work for them ever being known. All too many of the HRAs send in the signature of someone they may only have met by chance, and then forget about it entirely (just as so many forget to give me their change of address and force Cigbo to bail out the returned H.V. and either hold it, or, if it has a new address written on it by the postman, forward it first class mail.)

 

Please do not ask to have anyone placed on the TMHG list unless they request it, and unless you are willing to see to it that the reports are sent in each month. I feel sure that if we could, in the TMHG work, have some way to put the one needing Help, through the old cleansing of the kahuna healers, we could get far better results. Na kahuna insisted that amends be made directly or indirectly, as the circumstances demanded, for hurts done others. They then had the patient fast or give up smoking for a time and finish with making a gift large enough to be a real sacrifice – these things to make the Aunihipili agree that the man was now free of guilt and deserving of Help. If you, as an HRA find that you need TMHG Help, it will be well to follow the old methods of na kahuna as nearly as possible to get yourself opened to the Ministrations. An aka cord of connection between you and your Aumakua may be blocked by a feeling of guilt on the part of your Aunihipili even if you are not at all aware of it. In working to get the contact restored, be sure to talk to your Aunihipili and assure it that “Where there has been NO HURT, there has been no sin.” When doing things to make yourself deserving of Help, do not forget to tell the Aunihipili that you, as Auhane and Aunihipili combined, are getting more and more near to the deserving point with every smallest good deed you do. A physical stimulus is very effective, such as fasting etc., or doing some physical work which may be distasteful in the name of general amends and Service. Always be sure that when you ask for material things, you do not ask that they be taken from another and given to you. Peter must not be robbed to pay Paul. In the same way, be careful not to ask that someone be forced to do something. Free will must not be invaded. Ask only that the person in question be Helped to do the right thing if he wishes to be helped. Of course, one may ask Help in preventing others from unjustly hurting you or those you love. It must be remembered that we who pray Huna fashion for others in the TMHG will get far better results if we have cleansed ourselves and feel deserving of having our prayers answered for others or for ourselves.

 

THE AUNIHIPILI IS THE KEY to successful living and prayer. It is your younger brother, tied to you more closely than a brother in the flesh, and your job is to guide and help it, just as the Aumakua has the job of guiding and helping you both in every way you will allow. (Your free will is always respected, otherwise you could not learn from experience.) Watch your emotions and hopes and fears so that you get into step with your Aunihipili and can love, correct, help and instruct it.

 

In Genesis, 4:9, some ancient kahuna inserted a code word truth to be preserved for us until the time when we  could understand it. We read:

 

“And the Lord said unto Cain, Where is Abel, thy brother? And he said, I know not: Am I my brother’s keeper?”

 

In the language of the code, the word for brother which was used was kai kaina, meaning “the younger brother”. The root, kai, tells us that this younger brother is the Aunihipili, for it is the much used symbol word meaning, “to lift up, or lift up and carry”. The Aunihipili “lifts” up the mana and “carries” it and the prayer thought-forms to the Aumakua. It, and it alone, can do this. Knowing the code as we now do, we can make no mistake about who the “brother” is and what he can do as his part of living the three self life. (In the code language there three words for “brother”. One means just any brother, another means an older brother, and the third means a younger brother. It is the third word which has to be used for Abel, for he was a younger brother.) The second root part of the word for younger brother is kaina, which means “younger” and also, “to walk softly or quietly.” This second meaning is standard code for the Aunihipili and it is a perfect symbol for the Aunihipili of whom we are not aware. It works silently, even if mightily and very wonderfully, behind the scenes. The symbol is used also in the name for the Aunihipili, u is a “self” and nihi means “to work silently, carefully, secretively, and to abstain from doing something because of fear or stubbornness”; pili means to be united to something else very closely, to be united as a servant to his master, to stick together as if glued, to stick. The Aunihipili and Auhane are united.

 

I have gone to some lengths to give the basic meanings and implications in the above words in order to show just one instance in which the code is so clear and perfectly applied that it cannot be reasonably brushed aside without consideration and without giving a very good reason. One of the HRAs whose intelligence is very high and upon whose opinions I have leaned often, shocked me recently when he wrote that he accepted much in Huna, but did not believe that there was validity in my claim for the use of the word code in the Bible passages which I have from time to time pointed to in the books and bulletins. I wrote back to ask whether or not he had ever given close study to the evidence I had presented from year to year. He answered that he would go back over the material again for a second look. Since then no mention has been made of the matter.

 

I argue it this way. Can anyone show me another language containing words to fit all of the elements in the Huna system? I answer, there is none. I ask whether it could happen by accident that translations of certain words from the English of the Bible back into Hawaiian continually gave us words with the outer English meaning, BUT also gave words either describing definitely the quality of some element in the Huna system OR named something which invariably stands as the symbol of an element? I answer that the chance of such a series of accidental occurrences being found is a billion to one. I further ask, if such evidence as this cannot be considered valid, then what’s wrong with it? It is not enough for anyone to say, “It is impossible in my opinion, so I refuse to believe it.” The “impossible” has been demonstrated so often since the certainly flat earth was found to be round, that even the most improbable demands a close look. I admit that nothing is so improbable as the Huna language code in parts of the Bible, but there it is, and simple denial does not cause the troublesome theory to vanish into thin air.

 

BOOK REVIEW

 

As many of us are interested in “Subud”, the appearance of a new book on the system of belief and practice is important. This book is Songs of Submission, with the subtitle of On the Practice of Subud. Written by Ronimund von Bissing. The publisher, James Clarke & Co., Ltd., 33, Store St., London, W.C. 1. Price not given. 180 pages. (I am indebted to HRA E.S.R., of Spokane, Wash., for the gift of a copy.)

 

In the foreword, the author (who may or may not be a woman, as I suspect) says, “May God pardon – and man forgive us – where we may have been an impure channel and may have brought ourselves forward to write what was to have been written only through us, not by us.” From this I am not sure whether the material is of the “Inspired” or mediumistic or automatic writing kind, or whether it was done in the ordinary way. It may have been a combination of both. It has a strange “otherworldly” quality in many places, and is written as if dictated by one claiming to speak with final authority. Let me quote from Chapter VII, page 20, titled, “The entry of God into man is an act.” This will give the flavor of the presentation.

“The entry of God into man is an act, in a moment of time and at a place in space, although of a nature bounded by neither.

 

“A man holds himself open to receive, naked before his Creator, in the presence of a witness who is already a bearer of fire. God’s covenant is that His force then enters: it cannot be otherwise.

 

“Since man has nothing, nothing else is required of him. Since there is nothing that he can bring to God except himself in surrender, only his surrender is needed.

 

“That he is touched, he will know of himself, then or later. No belief is needed, for he will have his own facts.

 

“It is impossible to understand in advance, because experience truly new cannot be explained in terms of the old.”

 

I find nothing in the book to say whether the founder of Subud, Pak Subu, has outlined the materials given in the book in advance, or that he even approves of what is presented as if from God Himself. The beliefs touched upon are perhaps the most simple to be offered in our time. Nothing stands between Ultimate God and each man. The “force” of God which is said to enter man with the help of an “opened” fellow member of the cult is in no way described. No hint of mana or of a Aumakua, although Subu, in his own writings took up some ideas from Buddhism for discussion. Subud has the great advantage of simplicity, and even the lack of definite descriptions of what may be experienced in a “latihan”, or group practice of the opening of oneself to the flow of God’s force. I have been hoping to meet some friend who has gone over to Subud in a complete way so that I might be able to judge the effects in terms of the person as I knew him earlier. Unfortunately, I have had no such opportunity. Moreover, the opportunity seems to grow less and less as Subud retreats from its first burst of growth to a less explosive state. The book is an interesting addition to the scant literature on the system. It preaches utter surrender and the doctrine of letting God do everything for and to you that needs to be done. Huna, in very sharp contrast, holds that man is put here to learn by doing, and that he must do all he can on his own, but can turn to the Aumakua for help if he cannot manage certain things for himself. In asking for Help he has much to give, the mana and the thought-forms of the pictured condition which he wishes to have help to materialize. The partnership of the three selves of man, standing infinitely below Ultimate God, is entirely lacking in Subud.

 

A SPECIAL OFFER IS BEING MADE by Dr. Martin Larson, (4108 E. Stanford Dr., Phoenix, Ariz.) on a new printing of his wonderful 720 page book, Religion of the Occident which all of you should know from past reviews and special price offers made through the H.V. It gives, at last, all the basic facts about the origin of Christian literature and ideas, starting with the ideas as they formed in ancient Egypt and ending with a final dogmatic freezing of doctrines after ingredients had been absorbed from no end of other religions, including Buddhism. This is a “must” book for all HRAs, and now it can be had from Dr. Larson for $1.50 in a fine hardcover binding, or three copies for $4.00, at which price one can be ready to present a book to friends at Christmas. We will be quoting from this book in our studies, and I very much wish that each of you possess a copy so I can tell you to read certain pages which need to be read to cover some item of discussion. Permission has generously been given to quote at length, but space in the H.V. is limited to short “takes”. For those of you who do not know how Christianity got to be what it is today, this book is a splendid education in itself and is unique in its field. (Do not order from me. Send your money directly to Dr. Larson at the address given above.)

 

CHEERS! CHEERS!

 

Several mails have come in since I started writing this H.V., and eight more HRAs have said that I could give their names to other members in their vicinity, at my discretion. Two would be willing to let their names be given in the H.V. Thanks to HRA Thomas Langan, mentioned as having come to live at Vista to help with the work on the clerical side, I now have a new set of file cards with your names classified according to place of residence, so can begin to see who is close to whom. Given time, I will get the P.A. readings made and begin trying to introduce those who seem to me apt to get along nicely as friends and fellow HRAs. New readings will be reported to those read, and I am sure that this will act as an incentive to many who might otherwise not want to bother. If your reading is slow to come through, it will be because I have so many waiting to be read and not connected with the introduction project. I may have help in reading soon, as one HRA who seems to have the needed skill is planning to practice up and begin checking with me for accuracy. Eventually we of the HRA should have members willing and able to make readings for a regular fee. For difficult cases we should be able to ask for a reading from three different people so that the results can be compared and an average struck or a correct reading decided upon. For instance, just yesterday I ran into just such a case, and would very much like to have my rather surprising readings (which change over night) run to be checked. Spirit influence is the most usual cause of difficulty, as the spirits seem to show in one reading, but be gone and not show in another.

 

WE NOW HAVE A CHURCH AFFILIATION!

 

In mail just arriving, I received a fine long letter from HRA Hal Styles, D.D., pastor and founder of the “Church of the Good Neighbor”, at 1806 Victory Blvd., Reseda, California, which is not too far from Los Angeles. He has been an HRA for some fourteen years and Huna has become so much a part of his thinking that it is constantly turning up in what he teaches in his sermons. He does not want us to say “Church is OUT” where his church is concerned, as it is not at all orthodox, accepts all religions, and bases a fine understanding of the New Testament on the Huna code findings which allow the inner teachings to be seen and understood. He quotes parts of the Huna Vistas frequently in his sermons, and says that his 200 members are the best posted on inner meanings in the land. He will soon begin to read my personal Huna Credo from H.V. 45 and to discuss it before his congregation. This is most encouraging, as is a statement made recently by HRA Isabel Hickey that at least fifty people in her large group have benefitted greatly from the knowledge they have gained of Huna.

 

DEAR MAX: (A letter reads)

 

Go easy on us. We’ve been a research bunch all the time up to now, and I am sure many are as confused as I am in having you want us to change over to put what has been found into practice – start groups, spread the knowledge of Huna, and start trying to graduate to be na Aumakua. Take it slow, Max, and give us time to see what is up.

 

(Another HRA writes): “As for the goal of  ‘graduation’, my only goal is to live as hurtlessly as possible and to use every ounce of strength and courage to keep mankind from destroying itself. To me, that is the only job worth  doing today. If I walk forward by what light I have – and Huna is to me such a light – I think the next step up will take care of itself. The Huna study group idea seems difficult and apparently would include only those with high P.A. readings, which would exclude many devoted Huna students. I hope that a time to time report to the ones in my class, on the work of the Huna elite can be managed some way, and of course the book about the code meanings in the Bible must go on so it can be published.”

 

(From Australia, HRA V.F. writes): “The explanation of the Aunihipili, Auhane and Aumakua (in any booklets made up for Huna missionary work) must be simple, and all the proof of secret meanings by reference to Hawaiian translation should be omitted as being too confusing for the average person. However, what should be stressed is the teaching of how to accumulate mana, experiments with mana and the pendulum; correct prayer action, concentration, relaxation etc. going (by grades?) from one level (of intelligence?) to the next one.”

 

(HRA Eric Biddle, of England, whose letters should be familiar from appearing in earlier issues of H.V., gives wise counsel in discussing proposed changes of plans for the work. I quote a paragraph from a long and valued letter) “My own feeling, put forward diffidently, is that there are two possible courses. One is to keep things very much as they are now and this, I appreciate, may lead to stagnation rather than progress. The other, which I feel is far better, is to reorganize those who are prepared to accept the main tenets of Huna, to endeavor to apply them to their own lives, to use them to help others, to continue studying with this end in view, and ‘Preach the Gospel’ of Huna as and when suitable occasions arise – if necessary, diluting it somewhat, but not overdoing this! Indiscriminate propaganda would be a waste of time – and money – that could be more advantageously used. (I comment: This seems to be the heart of the Guidance now developing for our efforts. mfl. )

 

STOP THE PRESS! EXTRA! EXTRA!!

 

Since writing the above material, 20 hours have passed. And a NEW GROUP HAS BEEN FORMED! This morning I had just  parked my old car on a back street beside a slope covered with weeds and grass, when Tom Langan came along for his morning stroll. We fell to talking and I held up the running of an errand which had brought me there. We stood in the pleasant dirt behind the car and organized a new group with two members, Tom and myself. Then we began to name over the HRAs who live in neighboring towns and who could join in. We spoke of how we could get together when we wished and decide what OUR group wanted to be and do and have. We will not be a secret order type of group, but will be no end exclusive. No one will be allowed in who has a P.A. reading of under 340 degrees, moreover, he will have to be clockwise and constructive in “will” and in his “personality” circle readings. If he has evidence of “eating companions” or fixations he will NOT be allowed in. We will decide later what to do about those outside the fold, and may make an outer circle for some and have a healing circle to try to help the others.

 

There are many exciting possibilities, and reports on progress will be made as we get going. We probably will organize under our HUNA FELLOWSHIP corporation charter, revive the FELLOWSHIP, elect new officers to replace those missing, and give ourselves official and legal standing. We may even arrange for you HRAs who live at a distance and who wish to be members of this pilot group just the same, a proper place on the rolls, and perhaps one day you can arrive for a visit at a time when the group is meeting, to give the password and enter in to be given the right hand of Huna Fellowship. HRAs who join in (and can qualify to get in) will proudly sign their names when they wish with the initials “F.H.F.” at the end, standing for “Fellow of the Huna Fellowship. ” Does that ring a bell with some of you who won your FHF years ago when we were trying to get the plane off the ground and failed? We’ll issue membership certificates also, and perhaps have different degrees to study for and win.

I am most uplifted and optimistic, now that we have rounded the circle and have come upon the secret of “Graduation”. We will have our Credo whipped into shape and know what to teach when teaching is in order. The healing work will not be forgotten, and work aimed at correcting conditions rather than health will receive increasing attention. In the morning mail I received a note from a lady who has been on the TMHG for help in changing certain conditions. It reads, in part, “I am happy to tell you that my problem has been resolved in the most wonderful way. I am deeply grateful for your prayers (in and out of the TMHG) all of which have been answered.” Na Aumakua are so very kind. We are not alone. Help and Guidance is there. I am certain of that if we can open ourselves to it and play our part in the process.

 

THE CLASS IN “CREDO” WILL NOW PLEASE COME TO ORDER

 

A letter says:

 

“The Huna Credo came to me as a blinding flash of light – in a metaphorical, not a literal sense ….. All the confusion and uncertainty vanished and I saw things more clearly than ever before. The only item at which I still hesitate is IX and consequently to some extent VIII…”

 

Item IX has to do with spirits getting separated and with obsession by them in one of several forms. Item VIII has to do with REINCARNATION and ultimate graduation to the Aumakua level. As basic beliefs in Huna we have the survival of the man as a spirit, and following that, the matter of returning to reincarnate in a new body for a sufficient number of times to allow the triple   spirited man to learn life’s lessons. The whole of the “Graduation” by benefit of the Aumakua “Grace” depends on the matter of reincarnations, so let us study this matter together for a few minutes. Allow me to “talk elephant” to you.

 

It is apparent (at least to me, and after years of hunting for a lost link) that Huna was very old even in ancient times, and that it had spread far and wide, with early sages in India being initiated, but with the secret lore kept veiled by them so that the truths were either lost or badly garbled and retained only in symbol ideas. Reincarnation was the best understood, but instead of a few for each of the three spirits of man as he rises from one level of consciousness to the next, it was pulled and stretched to such a limitless number of reincarnations (for a single unit spirit) that this “wheel of rebirth” could almost never be stopped in its turning. The Aumakua was vaguely recognized as part of the one self man, but was classed as “real”, and as such, it remained ever high and aloof, needing no part in evolution, learning or growth. It just hovered there free of the “wheel” and of “karma” until the lower man spirit was able to attain “union” with it – after which the lower man vanished into thin air and the Aumakua just went on as before in the state of being “real”. Yoga originally contained much Huna, but lost it, even while retaining the idea of the aka sha substance which was the aka of Huna, and using the symbol of the spider’s web strands in the “thread souls”, and its function as a “net” to catch the unwary. The “knots” in early Yoga were knots in the aka cord reaching to the Aumakua, in all probability, and the mana of Huna became an amazingly changed “prana”. Brahmanism and the Vedas got mixed into Yoga badly. Then, in about 500 B.C., Buddhism came along as a protest against the endless number of reincarnations. Gautama seems to have learned something of the Huna idea of the “Grace” of the Aumakua which stands ready to help the graduation process of the Aunihipili and Auhane. That he saw it clearly, is to be doubted. If he did, he kept the old vow of secrecy and divulged the inner meanings only to a selected few, as Gospel Jesus did to his disciples. If not, he satisfied himself with the “real” and almost unchanging “Aumakua” and warped his theory around to match. He preached that the lower one spirit man could, by right living and acting, make the “union” with his Aumakua at the end of any incarnation. This “union” with the Aumakua practically annihilated the lesser man as he was absorbed into the Aumakua or a state of such vast “realness” that it amounted to nothingness, or Nirvana. The reform doctrine had an amazing impact on the religions current at the time. Kings and beggars joined the order of the yellow robe, gave up work and desire for anything, and set their faces toward Nirvana while marching stoutly over all the wreckage of the obligations and family life which they had abjured, and in doing so, planted the seeds of the downfall of the Order. (This is all beautifully related in your copy of Dr. Larson’s book, Religion of the Occident, so check it there.)

 

WHAT WE NEED JUST HERE, however, is evidence that the knowledge of reincarnation was a part of Christianity – the Christianity we are valuing so highly because it contains in the Huna word code the information about the Huna concept of the “Graduation through Grace” mechanism to help one escape the “wheel”.

 

HRA Dr. Larson (how proudly I write this) writes on page 288 of his ROTO book, “And beyond all this we must note again that certain elements in the Gospels were Buddhist and not Essen-Pythagorean at all, of which the most important was the substitution of mendicant communism for the self dependent community. We know that Asia minor teemed with Buddhist proselytizers in the first century, and that almost no one could have been immune from their propaganda. We know also that the Pythagorean societies differed from the Buddhist primarily in that the former were organizations of working and self reliant communists while the latter, living in idleness, depended upon gifts and beggery. The Gospel Jesus is far more Buddhist than Essene.”

 

That there was a knowledge of reincarnation in inner circles of Christianity is seen from the writings of Basilides, an Alexandrian, of early in the second century. (See pages 532 and on, in ROTO.) Valentius quotes him as writing, “The soul, having sinned before in another life, endures punishment in this…” Gospel Jesus said, “Unless ye be born again, etc.” Reincarnation was known. The Buddhist “escape” to Nirvana was a muddled version of the Huna teaching that the graduation was NOT an escape, but an orderly progression in growth through “Grace” at the end. MFL 


HUNA VISTAS BULLETIN 47

The Problem of Sex in “Graduation”

July, 1963

 

 

I REPORT PROGRESS, as the head of a committee often says in lodge meetings when nothing very definite has been accomplished. Let me list the projects and report on them individually.

 

GROUP FORMATION: Only a few – perhaps 6% of you – have written to say you would be willing to be introduced to other HRAs near you to get acquainted or to talk of forming a study or discussion group working mainly with Huna. I will wait a little more, than ask HRA Thomas Langan to go through the file cards which he has segregated according to place of residence, and see what introductions may be made where two or more HRAs are within striking distance. If you wish to get in on this angle of the work and have not told me so, please write at once.

 

THE VISTA CENTRAL GROUP: This group will include most of the HRAs in the county of San Diego. As we will have considerable distance to travel to get to a selected meeting place, we may not be able to meet too often, but plans are now being made slowly to get the date set for the first meeting. We need a good corresponding secretary to write to the prospective members on the margin of a mimeographed general letter to ask when and where they suggest that we meet for the organization on the larger scale. This group will happily accept as Distant Members those of you who would like to belong to a group but have no group near you and little prospect of forming one.

 

Thomas Langan and I, as founding members, have voted not to allow in any HRA who is not clockwise in P.A. will and personality pattern and of 340 degree standing or higher. The organized group, when started to work, may wish to make other rules. This is planned, at present, as a group in which the members are able to understand Huna and to work, not just to hang to coat tails and ask for help. My experience in the past was that too many got into early groups who could not understand what it was all about and who draped themselves neatly around the necks of the able workers to play at being a millstone and demand that they be healed or helped without lifting a finger to help themselves. We may also make rules to enable the group to get rid of those who wish to spout long and loud about their own cult ideas and beliefs and forget that this group is one in which Huna is accepted very largely and in which discussions are to revolve around Huna concepts or research points. Yes, “snoot” no end, this central group. We have had four applications for membership, and all applicants have passed the P.A. reading qualifications with flying colors. The activities of the group will probably be reported by mimeographed sheets to the Distant Members when things get to going.

 

THE HUNA FELLOWSHIP has been revived and I have arbitrarily taken over as top member, and resumed the use of F.H.F. after my signature, standing for Fellow of the Huna Fellowship. We have incorporation papers for the Huna Fellowship, and under the legal authority of them can grow and even try for a Foundation, or certify the Huna qualifications of members. Up until now it has been used as an honorary degree order with membership by invitation, and such membership given only to mark special service in the restoration of Huna. The late Meade Layne was one of the members proud to be a Fellow of this very exclusive merit order. We shall see later what use we can make of the opportunities offered. I am anxious to see us organized in some good way so that the work can continue to go forward in the hands of the members when the time comes that I will have to give up the leadership and, especially, the making of the Huna Vistas and the carrying, on of the heavy correspondence.

 

NEW HRA MEMBERS: From time to time some of you tell a friend of the HRA and soon I receive a letter asking to accept the writer as an HRA and to begin sending him (or her) the Huna Vistas. Usually a dollar donation is enclosed. This, while most pleasing in terms of HRA membership growth, brings up the problem of finding a way by which a new member may fall into step with the work. When started off with such an issue of the H.V. as this, the things which we are discussing will be meaningless to one not familiar with what has gone on in the past. For instance, the discussions of my personal Huna Credo, pro and con, will mean little to one who has never read the Credo. Let me make this request of you. If you steer a prospective member in this direction, try to explain that at least a year of the back issues of the H.V. should be obtained and read with care. This amounts to telling them to ask that their membership be dated a year ahead. They should send in donations to cover the year past and the next quarter, that coming to $4.00. Better yet, they could obtain and study all the Huna Vistas issued up to the time of their entry. These come in two bound books at present. (The older HRA BULLETIN is now going gradually out of print, the stencils of the early issues having worn out or become too brittle to be of use. Three complete sets are still on hand and a few parts or books will be all that remains to be had soon.) just as I pause in the writing of this section of the H.V. I have received a very long letter from a man in Canada who has been reading the books and H.V. sent to an HRA there, and who has given me the history of his life, asking many questions and requesting a P.A. reading to help him see how he could get along better. I was forced to say in a note to him that membership in the HRA is no longer open to all on request, but that applicants must learn what has gone before in the work so that they can catch the step. I also said that I am very sorry but that I have now such a burden of correspondence that I cannot take on more, or make. P.A. readings on request. (If any of you are inclined to object to this rather harsh step on my part, I shall be delighted to turn such letters over to you to answer – also let you pay the postage on your replies when someone sends a reply envelope with a foreign stamp that cannot be used in this country. Cigbo has all the free rider HRAs now that he can handle on the list. My idea of our missionary work for Huna is to help people to learn about Huna through my books, not by asking me to write to answer questions they should be able to answer for themselves if the books were carefully studied.)

 

STUDY MATERIAL FOR GROUPS: This will, for the time being, at least, be included in the Huna Vistas. In this way all can have the opportunity to study what material I can find and present, either in or out of a group,  just as we have been doing in the past with a fair amount of success. If this is not enough for some of you, there are many good books to read in the light of Huna. Huna explains much.

 

A GREAT INCREASE IN LETTERS has followed the announcement of new plans for organization and the giving out of my personal views in the form of a HUNA CREDO. I was amused to read in a book not long ago the author warning that in trying to persuade others to think as you do, the more detail one gives out of ones beliefs, the more objections will be raised. This certainly is true in my case. However, this is a good thing. It opens points for discussion and possible confirmation or change or complete rejection. This, in turn, helps to get a more general decision on what Huna IS, and then on whether or not we as individuals are inclined to accept what we may decide makes up Huna. This is, therefore, a good time to pass on parts of letters and to let me comment on the points raised by the writers.

 

Dear Max:

Have you ever asked your Aumakua or Aunihipili where you could find the key to instant healing: in the Bible, or in the Kabbala as Rabbi Friedland used this method (as described in an article in FATE magazine for April, 1963) to exorcise a “dybbuk” or demon in the Bronx section of New York, or perhaps the key could be found in the Koran. (Also mentioned were other possible sources, such as the beliefs of the American Indians and other races)? Signed: Carl Harris

 

I COMMENT: Yes, I have for years asked the Aumakua to help me through the Aunihipili to find such a key. One might even say that this has been my greatest preoccupation. However, a key is a complicated thing. It has all kinds of notches cut into it, not just one, and one tumbler in the lock cannot allow the door to open unless the other tumblers also are moved, and at the same time. It appears not to be a single and simple act, such as the speaking of the “Word of Power”, or the waving of the magic wand, or voicing a simple prayer asking a Higher Power to do the healing, instantly. All through the search in Huna we have found what might be considered parts of the complete key, Let me list the parts:

 

The person requesting instant healing must have the “path” opened so that the Aumakua can minister to him. This was a matter of kala-ing the patient or cleansing him of a sense of guilt and unworthiness and fear of the Aumakua. The real HURTS done others had to be undone by amends made directly or in kind. The fixed doubts and hampering beliefs of the Aunihipili had to be removed, and if there were eating companion spirits evily influencing the patient, these had to be removed.

 

When the kala (to restore the Light) was accomplished, if needed, the next step was to contact the Aumakua and ask for the healing. The picture of the healed condition was presented telepathically, and a sufficient amount of mana was accumulated and sent to the Aumakua to empower it to reduce to the dematerialized state the injured parts, then rematerialize them in the uninjured aka mold so that the normal condition would return.

 

If we accept Huna as we now understand it (or at least as I do) to be, it will be seen that to include all these steps in detailed form in a single paragraph in a sacred book would be all but impossible. We may better say that we might find a missing part of the key rather than the whole of it. This is a complicated thing, instant healing. On the other hand, the slower healing, while better done after the kala cleansing, can be accomplished with less help from the Aumakua. We know how the sleep sent suggestion of Hudson often brings healing, and we know that the mana responds as if alive and conscious when given commands to enter and heal in treatment by “laying on hands”. If the patient’s Aunihipili does not send enough vital force to the sick parts of the body to restore them, the healer’s Aunihipili can send its mana, always with accompanying aka threads for the contact, to the sick parts with the order to restore. Prayer may accompany the work, and some people seem to have a natural power or gift in this direction. A postal card has just arrived as I write. It is from Wing Anderson, who has for some time resorted to healers for help with a grave fracture of his right thigh bone. He wrote from Ashland, Oregon, where he is once more spending a few days taking daily treatment from Mrs. Jessel and her son, both healers who silently lay hands on one patient after another, asking that they be healed. The results have been good on the average. Treatments are repeated daily until the patient is cured or gives up and goes home. The repeated treatments suggest that mana from the healers needs to be given daily to the one needing help. With the mana goes the healing command. Prayer may also bring into action good spirit helpers or na Aumakua.

 

Wing writes: “The Jessels have healed hundreds, if not thousands, in the thirty years Sussie Jessel has been here. Not Huna. just ‘Laying on of hands’. We know so little. Healing accomplished by good spirits, working through living mediums, must not be overlooked as a part of the whole key, They have been known to perform instant healing, although the rule seems to be that the slower healing is given and the treatments have to be repeated frequently over a period of time. Harry Edwards and his helpers, in England, are reluctant to admit that spirits are involved in their work, but as they give treatments to patients all around the world, the Huna explanation of success would be that (1) healing suggestion sent telepathically is used, or (2) a spirit sent to the patient (some report having seen such spirits as in the flesh), or (3) na Aumakua are brought into action and furnished with mana to do the healing. I like the old phrase long used in Occultism, “Keys within Keys.” Incidentally, na kahuna believed that na Aumakua were in the habit of contacting the lower man each night while he slept to take from him sufficient mana to keep them going on their higher level. In one Polynesian tale of the activities of the gods, the need for a good supply of mana was met by taking it from the grass and leaves. We are painfully aware of the fact that evil spirits often steal mana from the living.

 

IN THE LOS ANGELES HUNA STUDY GROUP, my “personal Huna Credo” was taken up recently. HRA Dorothy McDonald, of the Group, writes, “As we were discussing the rudiments of Huna last Sunday, Lily brought up an interesting question. She wants to know why the Aumakua is thought to be a union of both male and female. Her stand was, that on that high plane why should there be any thought or consideration whatever of GENDER? She maintains that by the time the Aumakua has reached that stage of consciousness, all physical thoughts and terminology should have been discarded. How about this, Max? Of course we went round and round about the beginning of one sex etc., but could not reach a conclusion. Now we are more or less at a loss to understand it. If you can clarify the use of the terms male and female in connection with the Aumakua, we will appreciate it very much.

 

HRA V.F., in Australia, has brought up the same problem in a recent letter, so let me give you part of what he says before I go on to comment. “Re: Aumakua Father/Mother dualism, I believe strongly in a Aumakua and the possibility of still higher levels, but cannot see why the Aumakua should be a ‘father/mother’ unity. If na Aumakua of the parents unite to form the Aumakua of the child, then (a) all children from the same parents would have to share the same Aumakua, and (b) What would the Aumakua of a bachelor do, as it cannot unite with another Aumakua?

 

“The question of the 3 selves and of reincarnation goes close together. For example: The 3 selves of the late Albert Einstein incarnate together in a newborn baby. All the stored knowledge of the Aunihipili and Auhane of A. Einstein would now be available to the new baby, but it is not, as the baby has to grow and get education like any other baby.”

 

MY COMMENT: We have here the familiar difficulty of mixing what na kahuna believed (as I, for one, see their beliefs from the evidence in hand), and the objections of the various HRAs to what na kahuna believed. Or, let me put it this way: One should divide a question into two parts, first asking: Did na kahuna really believe that the Aumakua was made up of a male and female Auhane, united and still retaining, to some extent, the individual characteristics of male and female? Second: If that is what na kahuna believed and is HUNA, is the Secret belief better grounded in the reasonableness of facts than what I prefer to believe? For a third point one may ask whether or not the taking away of one item of Huna belief will let the rest of the structure stand, or cause it to fall completely.

 

I think there is little reason to doubt that na kahuna believed that man grew or evolved from the lower animal world with a sex polarity. We may say that we do not believe that man evolves through several incarnations, and that what he can learn must be learned in a single life no matter whether it has been a fortunate incarnation or one in which there is little but misfortune and perhaps death in early childhood. Regardless of the belief in evolution through several incarnations, or the lack of belief in it, it seems hardly reasonable to deny that in the physical-mental life we each experience, there is the sex polarization of male and female. If we decide to deny evolutionary growth through the varied experience of several lives, the question of going on to become a Aumakua needs no answer, for the very denial of evolutionary progress makes the Aumakua impossible. We would simply die at the end of a life, long or short, and either remain male or female, or go into a state of life in which sex is no longer needed. This, to be sure, is the old and time worn belief we have inherited in the simple Christianity taught to the masses. In the several other Great Religions, the personal survival as a one-piece “soul” is the common or exoteric belief. There is a heaven for the good and a form of purgatory or hell for the bad. In Hinduism there is only a temporary rest between lives, then another incarnation and more experience  stretching out almost endlessly through age after age.

 

THE SECRET OR ESOTERIC BEIEFS which the masses have not been able to understand , have always been known to the more intelligent as far back as we can look in history. Na kahuna loom as shadowy figures in early Egyptian lore, and their footprints appear in Yoga in early India. Always they refused to pause to try to say whether the first animal or man was male or female. They refused to ask what God stood upon when he rose to create the Universe or what time it was by calendar or clock. They calmly admitted that these things were beyond the understanding of the Auhane man and that the only rational way to approach the question was to pick up the moving picture at some point in its full stride and have a look at what was happening. Evolution was seen to be in full swing, sex was seen in magnetism as polarity. Plants had sex, so had insects and birds and fishes and beasts and man. It was considered kuulala or “insane” to think that everything evolved from crystal to man, polarized for some good Divine reason, and then, as consciousness went on up the ladder of evolution, polarity suddenly lost the value it had so obviously been given in all the evolutionary steps leading up to the point in growth at which the Auhane moved up a level. To throw away the polarity of sex seemed to be as foolish as to decide that at a certain point the higher Beings who rule over the lower ones can dispense with night and day, winter and summer, heat and cold, and, male and female. God needed these things to evolve men, or He would not have created them.

 

BUT, WHY, WE MUST ASK, do some of us object so much to having sex, in the form of a closer relation between the Aumakua male/female pair, remain a fact and a part of life and evolution as it is below that level? Let us say that one refuses to accept the belief on this point of na kahuna. Is it more reasonable to say that because one has evolved to the Aumakua, sex is no longer the thing of mighty and undeniable value that it was on the lower levels? Why, if polarity is beneficial in makng an electron function, should it be taken for granted that some one of the hundred known or unknown forms of polarity might not continue to be of the same vast value all the way up through the many stages of evolution and, for the sake of our argument, for the Aumakua stage. Granted, sex may have been a blessing or a curse, according to the way it has affected the individual life. But why throw out the baby with the bath water? Because we do not like babies? Or because we think we can find something better to use to continue the race than the babies?

 

IN HUNA the High Selves are called na Aumakua which simply means “parents who have evolved farther”. One person cannot be a parent. HRA V.F. may have had something like this in mind in asking his question about how a bachelor could become a Aumakua. From the Huna point of view, he could NOT. I believe that the whole of Huna will come tumbling down if you remove a single brick from its basic structure. Like it or not, we seem to be faced with the necessity of denying Huna in its totality or accepting it as a unit. For instance, if you take out the Aunihipili and its memory and its physical body, what could you then do with a Auhane, or then the Aumakua? Deny the sex of the physical body, and you have no humanity – the male being useless without the female. And so it goes. But, it must be admitted that one can deny all of Huna and fall back on the exoteric beliefs in which there is but one soul and in which sex can be denied as part of the heavenly state by those who dislike the limitations of sex, or be retained by those who see in the male or female characteristics and specialized abilities something of value and beauty well worth retaining.

 

In making my comment, I stand ready to try to give my reasons for thinking that na kahuna believed in certain ways and for thinking that those beliefs were the best yet recorded in psycho-religious history. On the other hand, I fear that I am not of much service to those HRAs who wish to discuss the non Huna concepts and work over small parts of what, in the end, must be built into a complete picture of the Man and how he got this way. The story of religions is filled with partial and incomplete pictures of supposed conditions in the world we can see, and in the afterlife where it is not enough to describe the state in which the soul finds itself: all the escatological complications having to be added, such as hell or heaven, salvation or the lack of it, evolutionary growth and progress or a going backward. Our Western ideas on these after-death matters has been much colored by ideas and beliefs borrowed in the formative days of Christianity, and in the later days when the speculative doctrines of India and Greece entered our “Metaphysics.”

 

ONE OF THE MOST INTERESTING efforts to give a complete picture of the state of Man while living, or as a surviving spirit after physical death, is to be found in exoteric Buddhism. Instead of meeting the fact and problem of sex head on, sex was pushed back into a dark corner in so far as possible for the period of life lived in the physical body. It was grudgingly admitted that there had to be babies to keep the race going, but every effort was to be made to conquer all sex urges, desires, loves and attractions. These became the sins of sins because they were the most difficult to wipe away so that the state might be reached in which there was NO DESIRE FOR ANYTHING, the state considered ideal and necessary before one could escape the curse of having to reincarnate, and could enter a Nirvanic state in which everything of the physical world was made to vanish and be forgotten completely. Buddha, building on earlier religious beliefs long current in India, set the faces of his followers away from life and sex so that they could march as sexless souls, side by side into the portals of Nirvana where there was to be found nothing whatsoever but “REALITY”. This reality was stripped of every possible thing which had even the faintest relation to the physical or mental world which man can sense. It was so sacred and wonderful that everything physical or mental had to be looked upon as either a prime nuisance at first or a “sin” where there was the slightest chance of turning one’s back on the material or mental world. The sin of thinking on the mental level was at the end to be overcome, and the soul, sexless, memoryless, bodiless and thought-less became the “dewdrop slipping into the shining sea” of the Real.

 

THE MOST SIMPLE EXPLANATION is said to be best in research work, but over simplification in religion appears only to result in leaving out much of the problem. That amazing woman, Mary Baker Eddy, produced an explanation which today satisfies a constantly growing church membership. She avoided the problem of sex as well as several similar items by deciding that the only thing which could be REAL was God, and that all else met with in life was unreal and transient. Anything which is imperfect cannot be of the Godly Real, and therefore must be simply a result of erroneous thinking on the part of men.

 

TO GET BACK TO REINCARNATION and the objections of our Australian HRA, V.F. Let me quote more of his letter in which he comments on my personal Huna Credo. “Re: Incarnations, mentioned in IV & VIII. This is only a presumption, in my opinion,   and there is no proof for it. However, there is rather proof of the contrary. Since Adam and Eve – world population then 2 – the population of the earth has gradually increased and it is said that by the year 2,000, even the present population will increase by 50%. If every living soul is an incarnation, then there are more living people than souls available for incarnation, unless all the dead ‘selves’ are queing up to get into newborn bodies. But let’s start at the beginning: The first parents, Adam and Eve, had a son. Whose incarnation is his self? But let’s start even further back: whose incarnations were Adam and Eve? If na Aumakua of parents unite to form the Aumakua of the child, then (a) all children from the same parents would have or share the same Aumakua. (b) What would the Aumakua of a bachelor do, as it cannot unite with another Aumakua?”

 

MY COMMENT is that this set of objections can be further simplified by saying that everything in Huna is “a presumption” and that there is no proof that there is even a Aunihipili, to say nothing of a Auhane and Aumakua. The manas and shadowy bodies are even more easily classed as “presumptions” and I am sure that arguments on the same basis could be produced to prove that there are no manas or aka bodies or aka threads or thought-forms. Could it possibly be that humanity did not begin with Adam and Eve? Could we not leave that legendary history and go back still further to say that an egg was created, hatched, and a female produced, she, in turn having a virgin birth to produce a son, who became her husband? (That is how some religions tell the story.) Now let us be logical and demand to know whose incarnation the egg embodied, and the same would go for God. Whose incarnation was He? May I repeat that I see Huna caught in full stride. Animal selves are moving up by evolutionary growth to the Aunihipili level, na Aunihipili to the Auhane level, and na Auhane are uniting as they move up to the Aumakua condition. Between and betwixt the selves are reincarnating to get their experience. Some go out at the top into the level above na Aumakua, and some perhaps on and on. I see time and space as something which man cannot grasp in terms of beginning on a set date at a set place, so look upon it as also having gone long and far and still going.

 

The idea that Huna teaches that all selves are incarnations of other lives is not exactly that. There have to be new selves coming up as well as old ones going on up and perhaps out. In item “(a)” there is a correction to be made from the Huna point of view, earthly low Auhane parents produce many children, as stated, but they are not na Aumakua, nor is “(b)” a bachelor Aumakua possible because, to become a Aumakua, the male/female combination has to be made. In the matter of which of many children a man may have fathered during several reincarnations, he and a final female mate may be set to watching over as na Aumakua, I have no way of knowing. Perhaps one female and one male earthling, but if we say that all Aunihipili and Auhane ever enabled to reincarnate in various lives are eventually looked after by all the earthly parents they have ever had when these graduate to the Aumakua level   then the idea that man is a three-self being no longer holds.

 

Recently one of the HRAs wrote that he felt that it was very probable that the Powers That Be have forseen that mankind would soon prefer to burn up the earth with atom bombs rather than allow each other to hold the beliefs they prefer on political and economic matters. He ventured the opinion that in the past the world of men had been cleansed with flood and the shifting of the poles and glacial ages, and that this time we were being given up as a useless experiment. However, so that we might all be given our just deserts for our folly, all people are now being rushed into a present incarnation so that as many as possible can be in the flesh to enjoy being burned to a cinder. He also guessed that all spirits on planes near the earth would be destroyed by the big “BOOMI” and that if any were left after the blast, they would be of a very high stage of evolution and possibly already moved over to some other place in the Universe.

 

My suggestion to those of you who do not like Huna is that you call it all a “presumption” and, like “Ol’ Bill” of the First World War cartoons, “Go find yerself a better ole if you don’t like this one”. “This one” was a shell hole on the battle field, you older HRAs will recall. Huna, as I see it, suits me rather well, and I, for one, will hang on to it until something better (in my opinion) turns up. By the way, “Dualism” is a term used to describe a kind of religious concept in which God is opposed by Satan, and the Good by the Bad. God is thus pictured as a single Being but with a dual nature. I suppose that we could speak of the theory of “Dualism” in referring to the male/female Aumakua, but as we would then have to apply the term in some degree to the Auhane/Aunihipili marriage partners, it becomes confusing and awkward.

 

A HAPPIER NOTE comes in a letter from HRA Isabel Hickey, head of a group in Boston where Huna gets its full share of attention. She writes:

 

“I am sending along a tape – one side a tribute to you – the other, the beginning of a discussion on your Credo. I think you’ll find them of interest. We do wander, but I’ve found that, as the focusing point of the discussion, the Inner Forces do see to it that I keep it flowing and don’t confine it to rigidly, for the young people of today need the light run and yet there must be directed effort. The dynamics of an Aquarian group are very different to the Piscian age and it is interesting to have stood with one foot in each and keep the balance… We discussed the chapter on Evil in Growing Into Light last night. We have gained a great deal from our work on this book this season…

 

THE CONCEPT OF “GRADUATION” has become very important to a few of us of the HRA, and at the risk of boring those who see no promise in the “Salvation through Grace” revealed by the Huna word code in the New Testament, I wish to give further findings. As we know, the idea of escape from the wheel of reincarnations was clearer in Buddhism than in the early writings of Christianity, although it is clear in the latter if we use the code to get at the hidden meanings. The exoteric Buddhism, like exoteric Christianity, gives the masses an overly simplified picture of life on this side and on the side after death. The ESOTERIC in both religions bears directly on the problems faced by us when we decide to try to step up to the Aumakua level at the end of the present incarnation.

 

The evidence in hand at the moment seems to show that the word code was used to a very limited extent in the recording of the teachings of Prince Gautama or in the writings of early Yoga – the latter tincturing the Buddhist reform concepts in which it was taught that one could escape from the need of further incarnations and go on to a Nirvanic state.

 

It must be remembered that the words of Gautama were not written down for about four centuries and were passed on as memorized units. In the end, the Pali was used by one sect of the reform religion and Sanskrit by the other to preserve the teachings in writing. In the Pali version there is a passage using the word, “wise”, which is a very important one in the Huna code. Let me quote it.

 

“And I discovered the profound truth, so difficult to perceive, difficult to understand, tranquilizing and sublime, which is not to be gained by mere reasoning, and is visible only to the wise.”

 

In the code, the word for “wise” is noe au [which] has a secondary or code meaning of “to sprinkle with fine rain” plus “a self” (au). The high mana used by the Aumakua is symbolized by “fine rain”, and in this we see, via the code, that “enlightenment” or wisdom of the kind mentioned in the passage, is an insight given by the Aumakua to the Aunihipili. There was a class of na Aumakua called the Po`e kili ao, or “Great Company which sends down fine rain (kili) to cause Light”. This is the “enlightenment” of which Buddha taught and for which Buddhists seek in Zen practices. It is the grasping of the fact that there IS a Aumakua and that the lower man is one with it. One HRA recently objected that the New Testament was not written in a Polynesian dialect, and that, therefore, the word code was impossible. However, it is to be seen that many words, when translated into other languages hold their original meaning. The word “wise” is one of these. It can be written in any of the standard languages and still come back into the Polynesian as “wise”. The same thing can be said of the words “hot” and “cold” and “cat”.

 

The contact which many of us have learned to make with the Aumakua is made outstanding by the “rain of blessings” which so often follows sending of mana with a prayer picture, and this “rain” gives the tingling sensation of a fall of fine rain or water under pressure as in a shower bath. The sensation seems to have been so common in all ages that it became, for na kahuna, the very symbol of the most important thing in Huna   the knowledge that relates to the Aumakua and everything that it can mean to the lesser Auhane/Aunihipili pair.

 

It seems that there can be no mistake about the nature of the “enlightenment” which Gautama, the Buddha, gained. How he gained it and from whom he got the teachings of the Secret, we can only guess. But, of one thing we can be certain, and that is that he urged his followers to try to gain the same enlightenment as the great requisite of “graduation” to the Nirvanic, or Aumakua, level. This need has never been forgotten in Buddhist circles, even if much misunderstood. Down the centuries the sages have tried to bring their pupils to the point of enlightenment, and even with sometimes strange methods, there have often been those who have come slowly or swiftly to know by first hand contact their own na Aumakua.

 

Some of us in the HRA have accomplished this, even when traveling a very different road – that of na kahuna – and can confidently speak of our own experience of this very “enlightenment”. Having had this experience, we feel that we know the Aumakua, and now, thanks to the coded secret of the “salvation through grace”, we can confidently begin work to get on with our “graduation” in due course of time, the confidence coming from the knowledge that the Aumakua will furnish the “grace” with all its implications, and help us to make the wonderful upward step. We have insight enough now to pass over the many and almost impossible demands of some forms of Buddhism, in which the Yoga practices and Zen rituals of meditation and concentration were made into key items. One may well wonder how many of the thousands of people, rich and poor, who took the yellow robe to follow Gautama and strive for enlightenment (which led directly to the possibility of “graduation”) were successful.

 

THE MISTAKES OF BUDDHISM stemmed largely from a lack of the full knowledge of the fact that man has three selves instead of the single Aunihipili and the vague Aumakua of Gautama’s teaching. The greatest mistake was that of instructing the followers to kill out desire of every kind. It was thought that if a man desired anything on the physical or mental plane, this very desire would cause him to return in a fresh incarnation.

 

Now, we know, thanks to Huna, that the Aunihipili will become a Auhane and NOT a Aumakua at the time of graduation. It has not yet savored to the full the lovely things of the physical and mental levels. It is called by them as a Aunihipili, and this is as it should be. It is ourself, as the Auhane of the moment which needs to give up the compelling desires which would call it back into reincarnation. It must look ahead to the new and wonderful things and see how much they are to be preferred. If the greater knowledge and power of the Aumakua level is not a sufficient lure, then the prospect of the perfect love and union should suffice.

MFL


HUNA VISTAS BULLETIN 48

Conflict & Debate in the HRA

August, 1963

 

 

IT IS TIME FOR WORK ON A NEW H.V. TO BEGIN, and I sit down at my typewriter with a stack of your letters beside it, wondering what I can write that might be of value. Some letters report good healing results from the work we do together in the TMHG sittings; some report no results. Since I gave out my personal Huna Credo, a great many letters speak of this or that or several items which are unaccepted. There is much “grist” for our HRA mill and I must gird up my loins and have at the grinding as best I can, always knowing that I may get flour in my hair and cut a clownish figure as I try to present my ideas of Huna and explain why I favor them.

 

WHAT I WOULD LOVE TO DO, of course, is to ignore the objections and call to me those few kindred souls who find my Credo to their liking and who have written eagerly to ask what we can do to make ourselves ready to graduate into the next level of consciousness above us at the end of this incarnation. How does the saying go? “For where your treasure is, there will be your heart also.” Yes, that is it, and it comes in Luke 34, 12th chapter, in which Jesus advised his disciples to keep their minds on the great mystical opportunity symbolized by the coming of the bridegroom. To me it seems that in the hope of graduation we have the great treasure of which the Great Kahuna spoke in veiled terms. Daily, in my own life, this treasure becomes to me a more shining and definite goal  and to have a completely satisfactory goal to strive for is a wonderful thing in contrast to the sad plodding along without knowledge of where one is going. I find that this is the one thing about which I would like to speak, and I am reminded of Paul when he wrote that he was determined to speak of but one thing, “Christ and Him crucified for our sakes.” When I write of “love” it leads me at once to the bride and the marvelous union which will come to us if we are constantly watchful and ready. The symbol of the lamps always filled and ready with LIGHT is replete with the hidden implications of Huna. If we are filled with Light, the Aumakua, coming as Bride and Bridegoom in one, can lead the way for us with GRACE and bring us all the uplift of PERFECTION. To me the wedding feast is on the other side of graduation – and what a feast it will be! Now “we see as through a glass darkly”, but then we shall be able to see the truth of things. How to get ready to graduate? Begin now to act like a Aumakua in what ways you can. I stand in my garden and think how it may be for me as an apprentice Aumakua watching the plant growth and the insect life teaming and evolving. What beauty there is now to see! What Service to be able to Help and Direct even a small unit of it!

 

I AM PLEASED TO REPORT that several more HRAs have written to say that they will be willing to let me introduce them to other HRAs (if any) near them. In each case I have made a P.A. reading of the writer, if one has not already been made and marked on the file card. In some cases I have been asked to recheck the reading, and have done so. (Perhaps, my readings may not be accurate.) Some have been introduced to the Los Angeles Huna Group and in one case that group will have a meeting at the home of the one lately put in touch. I cannot help feeling that many of us would find it very pleasant to know others who accept to some degree the beliefs of na kahuna. Where one might not believe in reincarnation but the other did, the fun of arguing might be worth the price of admission if the fur did not begin to fly (which Cigbo has just reminded me might perhaps eventuate).

 

P E R H A P S, PERHAPS, AND perhaps. Please be reminded that I have several times in my writings said that when I make a statement in dogmatic fashion, it is always open to question. Just because I believe a thing to be true, or have reached a certain conclusion, does not mean that I insist that I am right. Huna research, like any honest research, cannot be run on a “Believe this, or ELSE!” basis. I am daily impressed by your letters that there is far less agreement in our beliefs than I had fondly imagined. I have also been made painfully aware at times that some of you resent my highhandedness in saying in the HUNA VISTAS what will or will not be done. I recently declared that the time had come for the individual HRAs to “stand up and be counted”, and in doing so offended two of my most valued HRAs. At any rate, many who saw no offense in being called upon to say what they believed, came back at me delightedly with their count of things after I ventured to present my personal Huna Credo. On the other hand, a large part of the HRA added a “perhaps” to the call to make their stand known to me, and remained silent. Let me make a belated apology to any of you who have been offended in one way or another by my statements and demands which lacked the saving grace of a tacked on “perhaps”.

 

ANYONE NEAR MENLO PARK, CALIF., care to be introduced to an HRA who writes:

 

“Frankly I have almost given up hope of ever meeting up with a group, or even a single person, interested and with the time to really dig ‘in depth’ into many ideas which are so intriguing and vital. I have a list of subjects as long as your arm, which I would like to wrestle over with some deep thinkers, but where to find them?”

 

He continues, “Certainly not among those referred to on page 7, of Huna Vistas #47; re: the Father/Mother concept of the Aumakua, and Reincarnation. Most people miss the point entirely with this latter subject. Of course it can’t be proven, one way or the other. But if a person takes a deep look at his own life, he will find great areas not yet developed; other areas where he excels and is ‘quite at home’. Could it not be possible that this barren area is one which he sacrificed in a former life, that he might concentrate on the line in which he now excels? And if such an idea seems valid, why not make a determined effort to fill in this barren area, in this experience, to make living easier in a later incarnation, if such there be? Can one imagine that those monks who pass their entire lives, speechless, silent and without a word, will shine as silver tongued orators in their next incarnation? And when one finds himself shy and avoiding company in this life, may it not be that he sacrificed mingling in society, for study in some quiet monastery?”

 

Going on to something not only deep but embarrassing to me, he says: “I have been going through your book, SSAW, and back bulletins of late. Even with this with this review of the subject, I have to admit that I fail to follow your reasoning completely in this ‘code’ idea. Up to a point I can agree; then you seem to take a step, an ‘ergo’, which proves too wide a gap for me to leap. So I ask you, where is my reasoning at fault? What step in the development of the code idea have I missed? I feel that there is some area on which I, as yet, have no illumination – in the sense of an inner conviction upon which I have come to depend.

 

“To take an illustrative example. Quoting from pages 87 and 88 of SSAW, ‘Let us take the word “Jehovah”, used as one of the names for God in the Old Testament. The meaning of Jehovah is ~ “One who comes. ” We change the title, “One who comes,” back into Hawaiian and get kokoke, etc.

 

“The lost step here is the statement, ‘The meaning of Jehovah, is ‘One who comes.’ I ask, What is the authority for the translation? I can find no such meaning assigned to the word Jehovah in any dictionary, encyclopedia, Biblical commentary or other reference work. The consensus of opinion seems to be that ‘Jehovah’ is simply the attempt by early translators of the Hebrew text to render the Ineffable Name Yahveh into some pronounceable form. The whole idea of a code interpretation here depends entirely, it seems to me, on the validity of this interpretation of the term Jehovah. I question the ‘One who comes’ translation. (Cigbo, grins and says, “All right, Boss, it’s your turn now to stand up and be counted. Let’s hear you sound off.”)

 

FOR THE LIFE OF ME, I can’t remember just where I found the information that Jehovah means “One who comes”. I have long since lost the notes used in the writing of SECRET SCIENCE AT WORK, but seem to think that I had depended on an “authority” who had given the many names of God and their meanings. In my Bible concordance it is said that Jehovah means, “He who becomes”. In Strong’s Concordance, No. 3068, Page 47, Hebrew and Chaldee Dictionary, the meaning is given as the self  Existent or Eternal, and on page 32, item No. 1961 the prime root of the name is given as “haya” meaning, “to exist, to become, to come to pass.” The encyclopedias give little or nothing more on the meaning.

 

THE IDEA OF “TO COME” is the one on which the code words in Hawaiian rests. When one finishes coming and gets there, he has arrived and has become what he is to be. If one never finishes coming, or repeats the coming process over and over, he remains “One who comes” instead of one who has “become” and stops moving from the point of view of evolution, perhaps, having arrived at the state of being “Eternal and self  existent”. This idea of coming is the one I assigned to the “code” as something static and fully arrived does not fit the Huna concept of all  things  coming or evolving.

 

THE HEBREWS GOT THEIR IDEA OF JEHOVAH FROM EARLY EGYPT, according to that famous scholar of the last century, Gerald Massey, whom I accept as (perhaps) the best “authority” available to me on this matter. In his two volume book, Egypt the Light of the World, (Vol 1. Book VII, pages 398 to 544) Massey tells us that the Egyptian ideas filtered down in garbled form to the Hebrews, with names and special words usually changed in passing from one culture to the other. The general characteristics of the person or thing named, however, changed so little that it is not too difficult to identify the Hebrew version by making a comparison with the Egyptian older originals. Briefly, Ra (Hawaiian Laa orLa) was the sun and was worshiped as “The Father”. As Osiris, he has Isis for his wife, and Horus for his son. So, as the SUN, Ra, the Father, was the “ever coming one”. He came, or arose each day, and, he never stopped his “coming”. At the same time he existed and was eternal. As a part of a Trinity, Ra became Horus, the Son, just as in much later Christianity, Jesus and the Father were one and interchangeable (in some versions of the general belief, perhaps,) and in this way, the Son also was “The one who comes”.

 

Massey has his explanations extended over many pages and this makes it hard to pick out a few short quotations to cover such wide and deep ground. However, we can get bits and flavor in small sections. Let me quote some bits.

 

“IU, The Coming One, (page 435) is the ever coming son of the father who was re-born as his own son; and Iu – or Atum – with his associate gods corresponds to Iahu-Elohim in the Hebrew Genesis, who follows the god of the primary creation in the first chapter. Thus Ptah and his Ali are the prototypes or originals of the Elohim, in both the singular and the plural use of the word; whilst Iahu-Elohim answers to Iu and his associate-gods in the second creation. This development in the divine character may supply a rational explanation of the discrepancy concerning the name of Iahu in the first two books of the Pentateuch. It is related in Exodus (ch. vi. 2, 3) that Iahu spake unto Moses and said unto him, ‘I am Iahu. I appeared unto Abraham, unto Isaac, and unto Jacob as El Shaddai, but by my  name Iahu, I was not made known to them.’ Whereas the name of Iahu had most certainly been known from the time of the second creation (Gen. ii). This therefore must be a question of the nature, not merely of the name of the diety. If Iahu were one of the group of the Ali Elohim, he would be a son of the mother, one of the Baalim, who preceded the fatherhood of Ihuh or Jehovah.’ (In another place Massey tells us that the ElohIm was made up of seven gods who were involved in the creation. Jehovah was the seventh of these gods, and he was called “The Prince of Peace” – as was Jesus in Christianity.)

 

FOR SOMETHING WHICH IS “DEEP” TO ME, but may not be to others, let me give a piece from Massey on page 434: “To recapitulate: in the Egyptian Genesis, ‘created man’ is Tum, later Atum, the original of the first man, Adam. Atum was the son of the creator Ptah, the earliest biune parent divinized. The seven primordial powers had been previously recognized in nature as the offspring of the mother. Six of these were pre-human powers or souls developed from the external elements. The seventh was the earliest human soul, born of the mother blood. This was the blind imperfect soul in matter that was imaged in Child Horus, An-ar-ef. The soul of all the seven was matriarchal; they were the children of the mother only. Two other powers were added to make up the total of the Put-cycle or ennead of Memphis. The ‘double primitive essence’ had been assigned to Ptah. Doctrinally this was the soul of the blood derived from the maternal source, in combination with the spirit of the male. Thence came the human soul that was constituted in two halves, the soul in matter and in spirit. This biunity was first personified in Ptah as the mother and father in one divinity, and, as the biune parent, Ptah gave birth to man, or created his son Atum. In the text from Memphis the god is called ‘Ptah of the earth. The mother giving birth to Atum.’ Here Atum or Adam has a mother, an item which is omitted from the Hebrew version. Thus Atum Horus is the product of this biune parent; and the seven powers that contributed to the seven souls or constituent parts of created man with Ptah and Atum, and the seven associate gods compose the cycle or ennead of Annu. In this way the Put-cycle of the nine gods consisted of Ptah and his eight sons; an eighth one being added to the primary seven as the highest because he was the son of god the father, not merely the product of the mother, like the seven Ali or Elohim. That son of Ptah was Tum, or Atum, born as the Child Horus, and one of Atum’s names or titles is Iu the coming son, or Iu em hetep, he who comes with peace. And in this Iu we propose to identify the Jewish divinity and also the name of Iah, or Iahu, distinguished from Ihuh. The compound title Iahu-Elohim shows that Iahu is one of the Elohistic group who was continued in the new role as the planter of the garden in the second of the two creations in the book of Genesis.

 

THE NAME, JEHOVAH, WAS THE HEBREW translation of the Egyptian name, Massey explains. In the Egyptian glyph writing the vowels were left for the reader to supply, as, supposedly, he would speak the language. The sound of the letter “i” became a “y” sound in the passage of the sacred name from the Kamite to the Hebrew, but the vowel sounds were left out in a similar way at first, so that the name was YHVH for some time and the vowels supplied only later to make Jehovah. In earliest days the Hebrews borrowed from the Egyptians the idea that if one knew the name of a god, one could work magic by speaking the name in an invocation. Yhvh was long part of the magic and was supposed to be very secret and too sacred to speak except on the proper occasions, then only by a priest in the inner sanctum.

 

MY ARGUMENT hinges on whether or not the “One who comes” title can be given to Jehovah. I contend that we must go back to the Egyptian original to see how that tide could fit the Hebrew survivor in his one person of the Triune God of the Egyptians in which the father and son were one and the same. Jehovah came to include the son and mother in his own person as the One and only God the Father. Let me quote a bit more of Massey from page 506:

 

“Clement Alexander, who was an Egyptian, spells the name of Jehovah ~as Iau. Thus ‘Iu’ is the ass in Egyptian, Iao is a name of the god with the ass’s head, and lau is Jehovah, the god of the Jews and the Christians also. According to the Egypto-gnostic, ‘Pistis Sophia’, Iao-Sabaoth is god the son to Ieou or Ihuh as god the father, both of whom were forms of the ass-headed deity. And Iao, or Abrakas is likewise portrayed upon gnostic gems in the shape of a double headed ass, which is equivalent to the father god and son in the same image as Ieou and Iao, Ihuh and Iah, or Huhi and Iu with their duality blended in one figure. It represented Horus or Iu in the cult of Atum Iu …”

 

CONTINUING THE LETTER FROM OUR HRA of Menlo Park, a second objection has been raised. Again I quote. “A second example [of what he questions in my statements] occurs in Huna Vistas No. 46, Pg. 7. In Genesis 4:9 some ancient kahuna inserted a code word truth, etc. ‘And the Lord said to Cain, Where is Able, thy brother?’ And he said, ‘Am I my brother’s keeper?’ Obviously, it can only be a guess that some ancient kahuna inserted (the brother code word). All that we really know is that this English text is a translation of a Hebrew script; certainly not of the original script, but a copy of copies many times copied. But it is still Hebrew, and doubtless the common Hebrew word for ‘brother’ is used. But just because the Hawaiian word for ‘brother’ admits of a great variety of meanings, I fail to make the leap that, ergo, all of those meanings were intentionally included in a coded message in the original Hebrew. The ‘missing link’ in the line of reasoning still eludes me.”

 

IF ANY OF YOU ARE SUFFICIENTLY INTERESTED in my explanation of how I arrived at my conclusions concerning the root significance of kai in ‘younger brother’ as explained in a whole page of the H.V., I suggest that you go back to the page in question and read it. I feel that it makes no difference in what language an original script is written or how many times it is copied or how many languages it may have been translated into – not as long as the simple basic words like ‘brother’ are not changed in the process. A number of words and ideas in the earlier Egyptian and in the following Hebrew Scriptures, then in the Christian ‘Gospels’ (to say nothing of words in gnostic literature) are so basic and simple in common meaning that they have changed not at all in meaning as handed down from one race to another. I believe that writers initiated into the ancient Huna lore placed many code words in these”sacred” writings, thinking that they had the best chance to endure and carry to later initiates the secret meaning. I see no argument so far presented that causes me to change my opinion on this score. I make no apology except for neglecting to add PERHAPS in saying that some ancient kahuna inserted the code word which would mean, perhaps in no other language, a “younger brother” and depend upon the fact that Abel, in the legend, was the younger brother of Cain. For my part, I am often astonished at what seems to me amazingly clever uses of the code words in various writings.

 

WHICH REMINDS ME of something which, perhaps, might have been a common belief shared by the early Egyptians and na kahuna of old who were constructing the language we now find in Polynesia, PERHAPS, forming it to fit certain Huna ideas. In going through Massey, I came upon a long presentation, centering on page 430, of the Egyptian belief which was also shared to a large extent by the Abos in Australia and some African tribes, that in the story of creation which was so widespread and shared by so many (including the Polynesians) there was the belief that six spirits who were lower than the human level and were dual sexed, were first created, but that the crowning event of the series was the creation of a seventh – a man. He was given the power of speech, and this set him off as something very new and different. Like the six created before him, he was dual in sex, but was taken in hand and the sex element divided so that he became a man and woman, an Adam and Eve.

 

THIS LEADS UP TO the Hawaiian word used to name what I believe they believed, perhaps, to be the “self” of the triune man which was set off from the other selves by the fact that it could speak. The word is Auhane, and the dictionary meaning for it is, “a spirit”. In a note is given the enlightening information, “Hawaiians supposed that men had two souls each; and that one died with the body, and the other lived on either visible or invisible as might be, but had no more connection with the person deceased than his shadow. These ghosts could talk,, complain, whisper, etc.”

 

Massey, in the book being used here, page 430, writes in his discussion outlined briefly above, “As we have previously seen in Book IV, the Osiris is reconstituted for the life hereafter by the blending of his seven souls, which correspond to the seven souls of Ra. And when he has become a spirit by all being put together at last in the likeness of the ka (Hawaiian aka or shadow body) (perhaps), it is said to him, ‘Thy perfect soul O Nefer-Uben-f, triumphant, hath the power of speech: Ritual ch. 149, 15. Speech was the property of the perfect soul – that is, the highest of the seven souls – which was consequently human …… Hindu sages tell us that six of the seven primordial souls were born twins; the seventh alone came into existence as a single soul. This too can be read by means of the gnosis. The six souls were pre-human, That is, they were totemic souls. Now the totemic zootype was the representative of both sexes; the male stood for the men, the female for the women. The Rig Veda, Wilson, ii, 131, 132, says, ‘Of those that were born together, sages have called the seventh single born, for six are twins’ … The twin-soul was what the Egyptian Ritual describes as one soul in two bodies, Ch. 17.”

 

FOR THOSE OF YOU WHO WISH TO “really dig in depth”, may I suggest a topic? From the time that “Heck” was a pup in the Egyptian pre-pyramid days, men have been trying to decide whether the human being came up by way of evolution and the animal kingdom or whether he is a fallen angel. The hitch in arguments is that there is an abrupt leap from the voiceless or speechless Aunihipili as an animal self, to the state of being a Auhane blessed with the power to communicate by means of speech and to use a superior reasoning power. Some decided that spirits of a higher endowment came down to enter the bodies of the man-animals and live with and guide them. There is still much being said in favor of this theory, but it is very difficult to decide what reward is to be won by the descending spirits for their work and sacrifice. Huna, perhaps, suggests that the Aunihipili is helped to make the evolutionary graduation leap by the Aumakua, between earthly lives. The study of the “zootypes” mentioned by Massey might be indicated. Theosophy has much to say on the subject. An investigation of the “bodies” of man or his several parts, as listed with the “ka” in early Egypt, or by na kahuna, might help. Of course, there is always the question of finding an “authority”, the findings and conclusions of whom we can severally accept. Our thoughtful HRA in Menlo Park has, perhaps, put before us the one and only criterion of acceptability which we can apply to such “authorities” as present their claims. He will accept no information as correct – be it the Huna word code which I believe in so happily, or the evidences which satisfy me In proof of Huna as I see it, unless he gets “a sense of inner conviction, on which he has come to depend.”

 

I see no way to get around this barrier which I find exists in most of us, perhaps all. The Subud Huna HRAs appear to have a sense of inner conviction that makes them believe and disbelieve as they do. Our Huna Minus-Reincarnation HRAs sail merrily in the same boat, and dare any vagrant wind to blow their boat in any other direction. We of the HRA are a very peculiar tribe – a genuine “breed apart”. With us there is no “majority rule” in fixing on a set of beliefs. We resemble the Catholics and various “churches” in almost no way at all. We reject any dogma based on an accepted authority, be it na kahuna (in so far as we agree at all on what they were and did and believed), but, and this seems to me very odd, as individuals, even while questioning sternly the beliefs and opinions of all and sundry, we each possess our own set of sacred cows which we will defend with our very metaphysical and logical lives. We have sacred cows of the “I believe” kind and of the “I do NOT believe” kind. Just what holds us together in the fragile union that exists, I am beginning to wonder. Could it be that all of us have been spewed up and out and away by all of the crystallized dogmas and the organizations which accept them? Could it be that we hold together to the slight degree that we do because we are all homeless outcasts and still have some inner need for companionship – or a place where we can make our voices heard at times? Perhaps, we have succeeded unwittingly in becoming that rare and unique group in which research is our one meeting ground, and in which it begins to make no difference what any one of us believes or disbelieves. It just may be that the very fact that one is an HRA makes for such a rare distinction as is seldom found in history. One thing is certain, it could never be found in the Church of Rome from the time of the Christian beginnings through the days of the Holy Inquisition and on to the reign of the new Pope as God’s Vicar on Earth. I am beginning to believe that I am proud to be an HRA. Perhaps (Cigbo says that if I use that word just once more, I run the risk of getting a “paw full of claws right in the puss”) we can draw closer together, now that we realize that our lack of agreement on almost everything is really a fine safeguard and balancing force. We may find it good to cultivate such a strange thing as Unity based on Disunity. Who is next with a major objection to something?

 

A BRILLIANT IDEA HAS JUST COME TO ME AS I WRITE!

 

I believe we have before us the solution to the problem of the formation of Huna Groups and of the badly lacking something for such groups to DO. Sit tight while I explain. Our first big problem is that, except in a few larger cities, we have too few HRAs to make a group or even to introduce so they may get to know each other. Our second big problem has been one of finding an activity which would make it worth the time and trouble to hold group meetings. We have all recognized the need of something to study at group meetings, but now that we know that in every group half would refuse to accept what the other half might want to teach, the way out seems to be the very natural one of making the groups DEBATING SOCIETIES.

 

AS WE HAVE BEEN ATTRACTED TO HUNA because it is the only really new and better system to be presented in years, it can be the basic subject around which the debates can circle. We can take up point after point in Huna for debate. Those who do not know what Huna is all about, can be the audience and learn while the more vocal HRAs argue the pros and cons of their personal reactions to set items. Those who are able to present an argument will find a needed outlet, even if such arguments are limited in length in order to give time or space for all to be heard.

 

WE WOULD NOT HAVE TO MEET AS A GROUP unless we so wished. We could all belong to the Vista Central Group, and could do our debating via the Huna Vistas. A topic of supposed Huna belief could be set ahead of time, and all HRAS invited to debate by mail. A mentor of sorts or a committee would read the pages of arguments for or against the idea in question, and select the ones considered best to include in the H.V. A way could be found to grade the success of the arguments on a percentage basis. For instance, it could be announced that in the debate on the subject of Reincarnation, the”No” side scored 50% and the “Yes” side 50%.

 

WE COULD DEBATE HEALING METHODS and give our experiences as individuals to show that one thing worked while another did not – or that a method worked for one but not for another. This department might function also as a “testimonial” outlet, and as such, might encourage those of little faith to try to use Huna (which would remain one of the hoped for values in all Huna work.) A section could be given over to news, book reviews, group news and the like.

 

EVENTUALLY WE WOULD HAVE MATERIAL FOR A BOOK and in it we could lay out the general outline of Huna as now conceived, and indicate the items which were selected for debate – the debates in edited form being then given. With such a book, even if we had to mimeograph it, we would have something of real value to place in the hands of the people who belatedly discover that there is such a thing as Huna and wish to know more about it or to join in the debates which might help forward the research element. We have some good and industrious students in our charmed circle, and between us we could take sides and comb available source material rather completely to get out the best points for or against any Huna item. If a certain subject aroused exceptional interest, the debate on it could extend through more than one issue of the H.V. On the other hand, if too little came in on an item to fill an issue, two units could be covered together. In each issue the topic for the next debate could be given, or several topics could be suggested, and the HRAs could select a favored topic and take sides and write a short supporting argument, giving “authorities” and sources of information.

 

HRA ERIC BIDDLE WRITES FROM ENGLAND: “It seems to me we have to consider:

 

WHETHER OR NOT YOUR INTERPRETATION OF WHAT NA KAHUNA BELIEVED IS CORRECT OR NOT. If it is, then it is Huna and whether any of us as an individual accepts the teaching or not has not the slightest bearing on the matter. We can take it or leave it, but it is no use trying to kid ourselves that we can chop it up and modify it and then call the results ‘Huna’.

WHETHER OR NOT na kahuna were always right in what they believed. Maybe they were, but it does not automatically follow. A thing ‘works’ despite errors in the theory behind it.

WHETHER OR NOT there is any hope of general acceptance of the, whole, or practically the whole, of your Huna Credo. If not, then it seems to me that we can only continue to study the subject as individuals, seeking to help one another and to apply what we can accept of Huna within the framework of personal beliefs.

“Probably at present the best course would be to have basic discussions on doubtful points, but such discussions, to have any value, must be conducted on rational, not emotional, lines. For example, I myself have not the slightest desire ever to return to this earth when I have once left it, but my personal feelings have no bearing whatever on whether reincarnation is or is not a fact.

“But there is no reason for not trying to get people interested in a simple and elementary presentation of the basic and least controversial principles of Huna and I don’t see why this should not be possible ….”

 

I COMMENT: I am much impressed by the wisdom of this letter, coming as it does at this time when our work as HRAs faces a need for better organization. It seems to me that HRA Biddle may have been anticipating the “Brilliant Idea” which has just come to me about forming ourselves into a very democratic union in which ALL opinions and beliefs are tolerated, but in which Huna is used as a possible common denominator or catalyst. The ancient Huna system was surprisingly well developed and detailed, and it will serve well as a basic measure against which we can compare any other system of belief. Unlike most religions or modern “Science”,  it covers the whole field of Psychology and deals with the Hereafter and Psychic Phenomena. Its moral values have the great advantage of  simplicity and freedom from the hindering dogmas of various religions. The dictum of “No hurt: no sin” is sufficient, but can be built upon by the individual who feels that the positive approach of SERVICE must be added for him under the command to LOVE.

 

I feel that we have reconstructed Huna fairly well and fairly completely. In it we find explanations of such things as the use of mana and thought-pictures in making the Huna type prayer. We learn just how and why the prayer is to be sent to the Aumakua as the “God within” of Christianity as well as of na kahuna. We see very clearly the mechanism of prayer when we know the Aunihipili and its special abilities and characteristics. The basic or elementary beliefs of Huna are, without question, more complicated than in other systems of belief, and many will be unable to grasp the mechanics and abstractions involved – this “many” (as we have learned to our sorrow) including the general run of priests and pastors. Huna has always been for those of higher intelligence, and it is these we must bear in mind in trying to present the basics before the discussions come along. Perhaps (scat Cigbo!) we can work together to produce a book of basics followed by discussions. It seems to me to be well worth trying. Any ideas on the matter?

 

REVIEWS

 

A NEW MAGAZINE CALLED “NEW DIMENSIONS” may now be seen on the larger news stands. It is a bi-monthly which started with the April/May issue, put out by the Llewellyn Publications people, 100 S. Wabash St., St Paul 7, Minn. Subscription $3 a year. 50¢ a copy. Editor Basil Wilby. Editing is partly done from England. Pages larger than book size. 64 pages for a start. Good paper. Some illustrations. Articles on various phases of “Occultism”. An unpublished book by the late Dion Fortune is running serially. A new Tarot Card set in color is being put out, and a series of articles on the Tarots is running, authored by Gareth Knight. The editor proposes to have a good look at the teachings of the several schools of occultism and see what they have to offer. He writes, “A glance at the outpourings of many self styled savants of today, especially in advertising columns of magazines, will give a pretty  dismal answer to this question.” (That of verity, values and practicability.) “The main function of the occult movement seems to be the commercial exploitation of peoples’ fears, superstitions, vanities and love of sensational glamor. It is a field, not of wisdom, but of exaggerated claims, wild statements bearing little contact with reality, mystery mongering, credulous naivety and, on occasion, a sickening degree of sentimentality. On the whole we are presented not with a means of coping with life, but with some pretty revolting ways of trying to evade it.” (I say, Cheers!)

 

“Duplication” is the term used in an article in the ABERREE magazine (July/August issue) by Harold S. Schroeppel. He is speaking of holding a mental picture and says that the way to do it in meditation (and for other purposes) is to let the picture fade, then reproduce it, time after time. This confirms our finding in the HRA that it is impossible for most of us to hold a mental picture or thought very long at a time in the focus of attention. We say that the mana plays out and that one needs to “let go” for a moment to allow the mana to build up again, then “take hold of it again”. This process of giving rest periods to the Aunihipili in holding the picture, is something which na kahuna seem to have understood when they insisted that a prayer be repeated three times, word for word. In so doing, the picture is thrice produced and thrice had mana built into its cluster of thought-forms. The picture is then a sound and fertile “seed” (ano) to send on a flow of mana to the Aumakua. The “seed” is symbolized as something which needs to be watered regularly to make it grow into the complete plant. Mana is symbolized by “water”, and is to be sent frequently to keep the Aumakua furnished with power to bring about the condition pictured in the prayer. With each sending of mana, the “seed” can be pictured afresh, but it must not be changed, once the first presentation is carefully made. To change plans or desires all the time results in a muddle on the physical mental lower level, and on the Aumakua level it muddles the prayer even more. On the lower level we can picture possible trouble and take strong steps to avoid it, but in the making of a prayer, the picture must be kept free of all elements of possible coming trouble, otherwise, the good and bad may be materialized for us. We, as na Auhane, are being allowed to learn to use something akin to the creative will of the Aumakua, and when we come to realize that the picture is to be kept clean and clear, we will have made a fine forward stride. In conjunction with making the clear picture of the thing or condition desired, the Aunihipili must be watched with the greatest care lest it frame the picture in a circlet of its fears and doubts. It may be well to “duplicate” the prayer picture over and over in one’s mind and examine it for all contamination until it is found to be exactly right. It may then be made very strong by several exact recalls before being sent in prayer to the Aumakua. The Aumakua is so willing and able to help us if we do our part right.

MFL

 


HUNA VISTAS BULLETIN 49

Psychometric Analysis

September, 1963

 

 

Dear Max:

I have been with you as an HRA for a long time, and I seldom write to you because I know how much of your time is taken up reading and answering letters which are not of much importance. But I think that it is time some of us spoke up who approve almost 100% of your Credo and who would not hold up the flow of things to voice our objections, even if they were many.

I think the “Brilliant idea” you had to turn over the Huna Vistas to monthly debates on whether or not you are right or wrong in your conclusions about Huna, is the result of too much anxiety on your part to let even the loudest critics have a full hearing. All any of the critics could say is that they do not think different things have been proven to their satisfaction. If there is no proof for, there can be none against, except to say, “I don’t believe it, so it is not true.”

The bulletin comes out only once a month, and ten pages is precious little to allow you to give us such information as you can uncover. I vote that you just forget the critics. You can’t convince them anyway, so why waste space and effort trying. Instead, go on as you have been doing. Give us all you can possibly learn about Huna and, as you say, “Half of what you suspect”. I’ll wager that the majority of HRAs will be happy to do just as I do, that is, consider everything you have to lay before us, and accept what fits us and reject for ourselves what does not. One of the fine things about your work is that you are always telling us that we must make up our own minds about things. As I see it, you are the only one who can lead us in digging into Huna. That’s your special job, and you should not be letting critics sidetrack you. Hew to the Huna line, and let the chips fall where hey may.

Good chopping to you, H.B.

 

Dear Max:

How I wish you would just stick to Huna! I feel it and you are right. Let all have their own beliefs. Tell us about Huna and let us hear how Huna works for people – for you. I stand hard for HUNA. Keep telling us what it has done.

Love, L.M.

 

Dear Max:

… Post Script. Thanks for keeping me on the TMHG healing list. 75% better already…

A.

 

Dear MFL: 

Perhaps I have a thought to contribute to the HRA mill. It harkens back to the days of excitement of discoveries made with P.A. readings. And what we need right now is to do something, to push ahead once more into terra incognita. It struck me on going over your material in the Huna Vistas that you were on your way to demonstrating that space is not a factor in your readings. This you were aware of. But what of time? Was time not also being brushed aside to let you obtain readings on those long dead?

What I have in mind is this: another P.A. scale to be set up. This time for years. Set up the convention as it feels most comfortable to you; either counting years back from the present moment, or from some point in the subject’s life, such as birth or death.

Then – and here comes the point – start to work to track down the moment of obsession – or the entrance of “eating companions” –  whatever you will. I believe you intimated once that a subject’s reading does not vary much in a lifetime. And so there would not have been an incentive to search a long time. But for those that showed the the presence of outsiders, what an opportunity to learn!

For instance, on those Russian leaders that appeared (in P.A. readings) to be obsessed by the same entity. When did this occur? When did that entity (Stalin’s?) go on to Khrushchev? You can do it Max; you can find out. I know it is difficult to get factual information on the Russians, but perhaps some event could be tied in with it and we could have a big fat clue to move further on into the Great Mystery.

I believe there is an HRA doctor who uses P.A. readings on patients who give evidence of possession. If the time scale were to be worked out, it would give help in knowing when possession took place – give an entering wedge to insight.What do you think? Is this not a project to be presented to those who were active in the original research for work out in the field – to be correlated by you to see if there is validity to the idea? ………….

Cordially, R.

 

MY COMMENT: The Aunihipili seems quite capable of checking the time element in simple things, and mine has given me the age of people whom I have read and needed to know more about. Reading the time element where eating companions are concerned, I find more difficult. I have tried a few times to learn the approximate age of persons at the time when eating companion spirits came to live with them, and in some cases have the indication that they were present right from birth. On two other readings, I got a slightly uncertain indication that the spirits had arrived to begin their influencing of the victim at about the time of puberty. I have been unable to find the pictures from which I made readings of obsessed world leaders – or even the place in the bulletins where I gave the readings – but will, given time, and then I shall try to read the time of the start of the obsession. As I remember it, the similarity of the readings of Stalin’s guiding entity and that of some other, caused me to wonder if the spirit moved from Stalin at his death to control another leader. I found a P.A. made of Khrushchev recently which shows a warped circle, but not the typical 12 o’clock will swing which I have come to associate with obsessing spirits who exert the hypnotic type of control over the living host. It may be that Khrushchev has been dropped and some other individual taken over, I will look forward to doing a fresh reading on the Red Chinese leaders, as they seem to be echoing the Stalin war cries.

 

The extending of the time reading back into past incarnations offers a most exciting possibility. If the Aunihipili can get back to past incarnations to read, even in a small way, the number of incarnations and the time of them would be fascinating.

 

The only person I know who has made an effort to use the Biometric reading method to pick up information on the subject’s very distant past is Peter Balbush, who began with the reading methods of Dr. Oscar Brunler, but in time expanded them so that his biometric readings included meanings for many of the degrees in the chart circle, in this respect changing the clock face to an astrologer’s zodiac circle. I recently had the pleasure of examining a chart and his complicated reading as it had been made for one of the HRAs, and noted with interest that he had marked off many lines radiating from the center of the chart, giving them special meanings. One such meaning was that 85% of the subject’s karma had been worked out or paid off. From this I gathered that Mr. Balbush believes that he can measure with the pendulum the cumulative results of one’s actions through a number of incarnations. It is a question in my mind just what a person would be measuring under the heading of “karma”, as I question the verity of the karmic theory as it has been solidified into Theosophical dogma. If I were to measure, it would be for evolutionary progress in learning the lessons of life which must be learned before we are ready to graduate to the next higher level of consciousness. However, a circle marked in degrees in the Astrological manner, might serve well in extending the P.A. reading methods to take in the time element.

 

Will those of you who have the knack of making the P.A. readings have a try at this new angle, and let me know what you can work out? You might ask your Aunihipili to make up the code movement to indicate what it can tell you. I have found that the Aunihipili is surprisingly good at showing the type of pendulum swings it can use to indicate full contact with the Aumakua and the movement of mana to the Aumakua and its return flow. You will recall that the pendulum first makes a very strong and increasingly long vertical swing over the palm of the hand, and then that the swing changes slowly to the horizontal, after which, when the gift of mana has been sent and (I suppose) is being returned, the pendulum changes to a very large clockwise circle swing. This makes a cross covered by a circle, and as such a symbol or sign is found in occult circles, one is made to wonder whether or not we have simply rediscovered a contact indicating method long known and used in the past.

 

I have never been satisfied with the explanation of the rose placed over the cross as the main symbol of Rosicrucians. I have wondered whether or not the circle in question should replace the rose. Below I will draw the lines in the order in which they are traced by the pendulum, then place them one over the other as over the palm of the hand where the pendulum swings. One makes the mental command to the Aunihipili to contact the Aumakua, and one begins breathing slowly deeper and accumulating mana. The vertical line gets longer and stronger. The sending of the mana begins and is continued for less than a minute, when the swing begins to move off on the diagonal and steadies down only when at the horizontal. It swings strongly there until, in a minute or less, the sending of mana seems to have been sufficient, and the swing changes slowly to the large clockwise circle. It may continue to move in this circle for a minute or less, then comes to a stop. One may feel the return flow of mana as a tingle or as fine rain failing on one. When the pendulum stops moving, one then may do as I have come to do – ask if Guidance can be obtained via the Aunihipili and the pendulum and yes/no/doubtful answers. The strength of the swings may indicate strong or weak approval or disapproval of ideas, plans and so on which are presented in the effort to get Guidance. The ice is very thin at this point, as you know from my reports on my own continuing tests of the method, but it seems  to offer great promise and besides, we have no other method of obtaining Guidance which at this time seems more reliable. The cut of the Tarot Cards can be used as a check, but we still seem “on our own” very largely in making our plans.

 

Shown in the order in which they come, then as an overlapping pattern. Gnostic Christianity knew this pattern well, and used it. (#4).

 

 

 

THE POSSIBLE USE OF A CIRCLE MARKED OFF IN 365 DEGREES, like the chart of Astrology, has one drawback. This is that if the pendulum swings all the way across the circle it registers the top degree as well as the bottom one. A half circle chart seems to be better for experimental purposes. On the other hand, if one has given up the use of the biometric degree distance tape, and has gone over to the method of counting the degrees by the number of swings of the pendulum, this counting method may be more accurate and easy. For delving into past incarnations, one might try counting a hundred years to a swing, then change to ten years and then one year, to make the message from the Aunihipili easier to transmit to the Auhane.

 

ANOTHER METHOD which has been used to get pendulum readings by dowsers and medical diagnosticians suggests itself as good for our needs. This is like water or mineral dowsing from a map or diagnosing diseases with a chart of common diseases before one. The pendulum is held over the map in some cases and circles over the correct place, but usually the pendulum is held to one side and allowed to swing back and forth while a finger or pointed stick or a pencil point is moved on the map of chart from place to place. If on a map when water is being “map dowsed” the pendulum will change from a straight swing to a circle (or whatever “convention” the dowser uses) when a spot is indicated where a well could be sunk successfully. The same applies to the disease testing chart. Bovis, inventor of the original “Biometer”, used a chart to diagnose diseases, and then a scale to tell him the progress or seriousness of an indicated disease in terms of percentage. His test might, for instance, show the lungs only 90% healthy, His 0% reading was for death. We might also use a scale of distance to tell us whether the Aunihipili is reading a subject as 50%, 80% or 99% finished learning the lessons of life and becoming ready to make the upward step to the next level of consciousness – a step in which the Aunihipili and Auhane both go up a level, and perhaps the Aumakua as well. (We may even learn how long the graduation process and apprenticeship lasts under the guidance of Grace of the Aumakua.) Join me in trying some new reading experiments?

 

THE MATE FOR GRADUATION has not been clearly understood by all the HRAs in reading what I have been trying to get across in the Huna Vistas. Some have the idea that if a man or woman has not married  in this life, he or she will have no mate for the graduation process. This is not at all as I see it. If we have passed through many incarnations, we may have had many mates, not always the same one. Judging by the fact that so very few, even of the most intelligent couples, seem to be perfectly mated, it seems logical to conclude that we learn to live in the mated condition by living with people of many temperaments. We must also remember that it is only the Auhane that needs a mate of the opposite sex for the graduation union, and that the many difficulties in marriage which can be blamed on the less evolved na Aunihipili of marriage partners do not have to be taken into consideration for the final union. We may unite with the Auhane of the beloved mate of the present, or the Aumakua may bring from some other place the one who has been described as “the other half” separated from its rightful mate at the beginning, something after the way Adam and Eve of legendary fame were separated. My thought is that we do not have to worry about the mate because the Aumakua has been well aware of him or her through a dozen or so incarnations and will supervise the union from first to last when the time has come for the “marriage which is made in heaven.” For the HRA who hesitates at the thought of being united forever with the present mate, let me point out again that the Auhane of the mate may be acceptable in every way, and only the Aunihipili causing the distasteful things. At this point we are forced to walk very largely with unseeing eyes while we cling tightly to the hand of the Entirely Trustworthy Parental Mother-Father Spirit Pair. At this point in our growth, FAITH is the very essence of progress.

 

HUNA AS “THE POLYNESIAN THEOSOPHY”

 

In the current issue of Eirenicon, the quarterly publication of The Peace Lodge of the Theosophical Society, in London, our good friend T.H. Redfern, Editor, writes:

 

“It surprised us that Mr. Long is apparently unaware that his work is known in the T.S. We saw one of his books reviewed in our British sectional magazine not long ago, and have seen references to his presentation elsewhere – in SCIENCE GROUP JOURNAL maybe. In today’s climate (in the English Theosophical Society at least), the  fact that he has different views presents no problem. It is considered in Peace Lodge. We have a wall chart of our own compilation which compares the various presentations of the make up of human nature. It sets out, side by side, the 4 fold Taraka Raja Yoga division, the 5 fold Vedantin classification, Hebrew and Egyptian conceptions, the Huna system of 3 selves with three mana levels and aka threads, orthodox Christian terms and Steiner’s 9 fold version, with alternative Theosophical ways of making up a 7 fold division. (Mr. Endersby refers to these several different ways in THEOSOPHICAL NOTES, October 1962, adding: ‘one of which is esoteric and could not be publicly used by H.P.B.’) We find that we use whichever system of thought best suits the particular point under elucidation, and for simple explanations often use the Huna terminology. One sevenfold division equates easily with Huna – a triple High Self (dual in Huna), a middle principle or self, and a triple low self.

 

“In Peace Lodge work Huna is regarded as the Polynesian version of Theosophy, and our exchange copy of HUNA VISTAS most certainly gets read, marked, digested and cut up. Little of it goes into the W.P.B. Some extracts go into a folder of current cuttings called ‘The Theosophical Field’ which is surveyed monthly or at our members’ meeting, to keep up with the crest-wave of modern thought. Others get pasted in relevant pages of Mr. Long’s books.

 

 “In our view then, Huna merits a warm welcome in our Society as an enriching, because differing, presentation of fundamental truths. What it seems to lack, we can take from elsewhere. What it includes that seems dubious, we need not accept.

 

THIS IS MOST ENCOURAGING. What more can we ask than that the Huna materials which we unearth and guess at be given impartial consideration? In doing this, the Theosophical Society carries out one of the stated purposes of its original founding. Given the same privilege of accepting or discarding beliefs, I am, personally, a good Theosophist. By the same token, I would be a good Roman Catholic but for the fact that there I have failed to get either notice of the fact that the Huna word code in the New Testament may be valid, or of the fact that the Huna studies may, in time, have a revolutionary effect on the dogmas of the Church. Thinking down the long list of old and new religions, I am unable to remember a single one, other than the T.S., which has shown the slightest signs of noticing or tolerating the inspection of the information gathered on Huna. The Spiritualists seem not to have a set and formal organization which could give official notice of Huna, but in that excellent magazine, CHIMES, Huna has been given very friendly notice, and recently a fine article was assembled from my first book and presented, illustrations and all. If we keep piping, eventually more of our friends will delight us by dancing a round or two. Many of the nominal HRAs are dancing serious rounds with other organizations such as Subud, Arcane School, etc., etc., etc., but apparently are not doing much to call attention to the fact that Huna might have something to offer by way of a choice step or dip or spin.

 

“THE LANGUAGE GAUTAMA BUDDHA SPOKE” heads a most informative note in EIRENICON (which I sadly note is about to cut down on length and become a thrice a year release). I quote:

 

“In, our last issue we challenged Ernest Wood’s reference to ‘the Pali language used by Buddha’. ‘Surely not!’ we wrote, asking if the scriptures were not ‘communicated by verbal transmission and translated and reduced to writing in Pali by the Theravadins in Ceylon about 500 years after Gautama’s day?’ Prof. Wood has replied at length in his QUESTION AND ANSWER BULLETIN saying in effect, ‘Surely yes!’ He explains that the remembered sayings of the Buddha were preserved in the language in which they were spoken, which was a Prakrit dialect known as Palibhasha or Magadhibhasha, spoken in the kingdom of Magadha where Gautama Buddha mainly traveled and taught. When they came to be written down in Ceylon they were therefore not translated, but recorded in the language in which they were originally spoken, possibly slightly corrupted in transmission. Thanks for putting us straight, Ernestl We accept this, unless any other student finds grounds to challenge it.” Another item from this source was of much interest to me, and may be to other HRAs. I quote:

 

“IDENTIFICATION OF MAITREYA BUDDHA WITH CHRIST. We have previously asked if anyone could cite any references to show that the identification of Christ and the Maitreya Buddha preceded Mr. Leadbeater’s pronouncement on that question, as we have no knowledge of anything in the writings of H.P.B, to show that she regarded Christ as the Maitreya Buddha, nor indeed that she anywhere indicated acceptance of an individual Christ. She expounded a universal Christos. Jesus as an individual teacher she did recognize, though not as living in the period attributed to him in the Gospels, which she regarded as initiation myth. We have come across identification of Jesus with the Buddha Maitreya in the Sat B’hai ritual, grade 2, according to A.E. Waite (A NEW ENCYCLOPAEDIA OF FREEMASONRY, Vol. 2, page 406). The Sat B’hai rituals were offered to H.P.B. by John Yarker for use by the Theosophical Society when the adoption of a ritualistic basis was being considered in America in 1877. Unless this Jesus-Maitreya identification came about in later Sat B’hai revision, one wonders if C.W. Leadbeater derived the idea indirectly from this source. Mr. Leadbeater, of course, regarded his extension of the Hindu Jagat Guru idea into the World Teacher concept of Neotheosophy, equated with Christ and the Buddha Maitreya, as a matter of experience within his own competence as a clairvoyant in direct contact with the occult brotherhood of Adepts. Others claim confirming experiences of a great and benign influence and image in connection with the Christ Maitreya name which has become particularly prominent in the thought stream emanating through the personality of Alice Bailey.

 

HUNA AT WORK

 

It was recently suggested that more accounts of the successful use of Huna should be included in the Huna Vistas. and it was pointed out that the early hope of the HRA was to find out how to use the lore of na kahuna for healing body, mind and conditions. The success of others will encourage those in need of healing and Aumakua help to make use of what we have learned. Almost daily a letter arrives reporting benefit which has come after work in the Telepathic Mutual Healing Group sessions. The thanks which I receive belongs to the TMHG, of which I simply act as center, although I often use the Huna methods in addition as a personal effort aside from the sittings at 3 and 7, when there is an urgent need for immediate Help. Let me quote parts of letters which have come in the past several days. (The thanks expressed belongs largely to the TMHG.)

 

Dear Max:

“First I want to say thanks for the recent improvement in my vision. Since you have been working on the coordination of the vision of the two eyes things have been much clearer. Now for a bit of bragging! I have successfully used Huna to remove some 8 or 10 very bristly, unbecoming and otherwise bothersome hairs that were growing on my chin for 10 years. They have almost entirely disappeared in the past two weeks. Also, Lisa, my kitten, has been a little demon – scratching and biting to a dangerous degree. Friday night while I was reading the last H.V. it came to mind I should be able to use Huna type prayer on her. I asked my subconscious to send the mana and the request to our Aumakua to contact the kitty Aumakua and ask that instructions be given my kit how to be gentle, loving and cuddly. I pictured her as I felt a good kitten should be – no small task while she was biting! The third time I definitely felt the tingling of having made contact and Lisa went limp. She had the funniest expression on her little black face I ever saw on a cat. She is still a little hellion, but when she starts to bite and get rough with me it is as if someone puts a shield between us and she stops, often with her mouth open and either settles down immediately or gets off by herself to think it all over. (Signed J.)

 

Dear Max:

I began this letter about the middle of July, then started over about the end is of the month, but it has seemed an actual devil has been set to hinder me, not wanting you to know that somewhere in your work for us you had wrought a miracle for my husband. It may have happened earlier than the 9th of July, but on that day it was that the medical laboratory – on doctor’s orders – sent a technician to our house to take blood samples after six weeks of no medication whatever. Every medication had been tried without avail for nearly a year. All that particular day we each had felt a heavenliness in and around us and a new light over the world. This test, in sharp contrast to all expectations, showed the blood count and all that goes with it completely normal. Both doctors were astonished, the new one expecting that with all medication worn out of the system the pernicious and hidden anemia which eventually immobilizes from the waist down would be revealed. I asked each doctor how he would explain the complete change, but neither answered, just looked at me. I did not press them further. But A. and I were not only astonished but terribly glad and thankful, for we felt that we had had special help from you, or maybe had been more receptive of the TMHG work for us all. Almost immediately his legs were stronger and there was a marked change for the better in the colitis condition… (Signed L.)

 

CORRECTION PLEASE

 

A long letter from an expert in taking brain wave recordings tells me that I am wrong on page 150 of my book, SSBM, in which I said that after an epileptic seizure the brain wave graph flattens out following the “fall” and unconsciousness. She tells me that the waves typical of sleep keep on. Such waves continue while there is life in the body, so I must stand corrected. It is some years since I read a book from the library and concluded from it that the waves had flattened out and that the indication was that attacking spirits are stealing the mana of the victim while the brain waves are showing high peaks and a violent electrical disturbance. If the following state is simply one of sleep, one may wonder whether the mana level has been so lowered that the resident selves do not function and are reduced to the sleep state.

 

For those of you who may be interested in this subject, I recommend the book by W. Grey Walter, The Living Brain. It deals with the problem of epilepsy in terms of studies of the complicated brain waves. The date is 1953, and there may be later discoveries of which I am not aware. The electroencephalograph shows what happens in the brain, but the problem of why seems still to be unsolved. By flickering light at different flicker rates on the open or even closed eyes of assorted “normal” people, young or adult or old, some of the wave patterns of the elileptic can be artificially produced. Unfortunately for our efforts to understand and rationalize the beliefs of the old na kahuna, our modern brain specialists have not yet come to think of the possibility of actual obsession or spirit attack to steal vital force (as they did to the end of death in the “Death Prayer” mechanism with which a class of na kahuna policed the Polynesians in the days before corrupt practices made such policing of slight use.) Nor have the scientific studies of brain and of “mind” included, as yet, the aka body or the strange electricity like vital force we know as “mana”, and which seems to “flow like water” or remain inactive until needed. So far as I know, the only organized body of studies in this muddled field is being made by the dowsers. Some of them are beginning to accept the Aumakua as well as the Auhane and Aunihipili in their efforts to explain map dowsing where a well is found hundreds of miles from the location of the map on the dowser’s table. This is in strong contrast to the brain wave specialists and their studies, where they seem reluctant to recognize one “self”, to say nothing of three, and a world of spirit selves on top of that. In W. Grey Walter’s book, the “subconscious” is not indexed, so there would be little chance of finding a Aumakua recognized or even hinted at.

 

THE BRITISH SOCIETY OF DOWSERS journal, for the June, 1963 quarter, has an excellent article by Mrs. Alice Howard, giving directions for dowsing beginners and covering a little of the theory of the art. She advances a theory that the positive and negative poles of the dowser play a large part in dowsing over a map or in the field. She writes on page 246: “Human positive polarity is like a wireless emitting station and negative polarity like the receiving station. Psychically one could say that the conscious mind sends the map dowser’s questions out, the subconscious receives the answers, and the superconscious conducts the entire process, and enables the operator to do this work.” Mrs. Howard uses a pendulum along with a variety of other aids in her water dowsing. Her method when using the pendulum is the same one we use in dowsing a Psychometric Analysis reading. She tells of her pendulum beginning to gyrate wildly at a place in the field, indicating water. She said in her lecture, “While it was gyrating I asked the question: ‘Is it perfect water for human consumption?’ The pendulum went on gyrating which confirmed the quality. Then I put the next question: ‘How deep is the water table?’ And I started to count: 10 feet, the pendulum stopped; I went on counting: 20 feet, still no response, and so on until I arrived at 120 feet. The gyrations started again so that now the depth was established. The next point was the yield. Here I started with: 10 gallons per hour, 20, 30, and so on until the pendulum started gyrating again. Luckily, the yield turned out to be 100 gallons. You can see that all sorts of things can be read from a map: the method described can be used for finding metals, or ore deposits, oil, hidden objects, missing persons, etc,”

 

In passing, may I say that I am a Life Member of the British Society of Dowsers, and have just been made an honorary member of the new and flourishing American Society of Dowsers, (Address Danville, Vermont, U.S.A.) which is now issuing an excellent quarterly report. P.A. dowsing, as we do it, is accepted as well within the fold in the American Society, and has never been given much attention in the British, although the Huna theories covering aspects of dowsing have been very well covered in lectures before the Society and in their Quarterly Journal.

 

INCIDENTALLY, the mail has just brought the picture of a 12 1/2 year old girl who has been gradually getting more epileptic seizures despite medical care and steady work for her in the TMHG. I will pause now and dowse her P. A. to see if I get the familiar indication of “eating companion” spirit attacks, or something else. (I have not before had a signature or picture to dowse.)

 

(Some time later.) The P.A. and question and answer reading of the child was more difficult than I had anticipated and took much longer. Even now I do not feel sure that I have it right. The general first reading gave the  or “trident” will pattern and only a horizontal straight swing  for the Aunihipili “personality” which normally is a round, clockwise circle. The degree was 292, putting the child well above average intelligence and in the “boss mechanic level”. I then ran for the “eating companion” spirit whose presence was indicated in the will pattern, and got for it the typical “hypnotic will” swing straight up and down – showing, I think, the use of hypnotic power to take over and control the living host. This spirit showed no accompanying Aunihipili, which is so often the case. The degree was 281, showing that the girl is of higher intelligence. I next ran the girl by herself, excluding the spirit influence, and got a good normal reading, a constructive will and circle and 317 degrees – showing how the presence of the spirit pulled down the average in the general first reading. As the Aunihipili circle was round and clear and strong at this point, the indication seems to be that it is so dominated by the spirit that it may be said to have been almost completely taken over. The Q & A method was then used with the result that I ended with the indication that the eating companion spirit is periodically overcome by a raiding group of about eight Aunihipili spirits who overpower it with a mesmeric shock attack which the hypnotic power fails to ward off. The battle of the Auhane obsessing spirit and the eight Aunihipili spirits ends in having the mana supply taken. My Aunihipili, in giving me these answers, took much time to investigate before giving its answers, and thought that such bands of Aunihipili spirits were without control or direction of a conscious mind or Auhane spirit – perhaps spirits who had once served the senders of the “death prayer” and who had, at the death of the kahuna (or other similar magician) been left to run as a wild pack.

 

(Of recent months I have all but given up considering the trident pattern or the deformed Aunihipili “personality” circle indicative of a fixation or complex. My Aunihipili, in making the readings and answering my questions about what it can find, seems not to recognize anything resembling the complex – just the bad influence exerted by spirits. All of the spirits influencing the living are not bad. The good ones do not show in the reading, but when asked about are indicated and a request for a reading shows them to be constructive and usually owning their own Aunihipili. Oddly enough, they are not always of a higher degree level than the living person they try to help. They may or may not show the hypnotic type of will swing in their readings.) (Do any of you know whether or not tests have been run with brain wave readings when hypnosis is in use, and if so, what variation was observed in the usual mixture of the several patterns? It would be useless, of course, to ask if tests had been made where mesmerism had replaced the use of hypnosis, because the specialists in the brain wave field would not understand the difference, which Huna makes for us, in describing the two uses of mana by the Aunihipili and Auhane types of spirit.)

 

CANDIDATES FOR “GRADUATION” to the level of the Aumakua, or those mildly interested in the step upwards as far distant and vague possibility, will be interested in another bit of the Huna word code. It seems to deal with the hidden teaching of reincarnation. In the New Testament, John 14-1/2 (I translate from the Hawaiian translation where the roots give the inner meaning): “Be comforted. You believe in the Father, so you can also believe in me. (Jesus was speaking as the Aumakua here.) In the Father’s state of living there are many levels of living. I will make ready the next place or living state for you.”

 

In the Greek for “mansions” we have the word root, “meno“, which means: “To stay; to stay in a given place, state relation or expectancy, to abide, continue, dwell, endure, remain, stand, tarry. ” This describes very well the place or state of the spirit man between incarnations. In the code, noho gives about the same set of meanings. The Hawaiian word for “place” (I prepare a place etc.) is wahi which also means “a situation, a space, or a dwelling place”. The “many mansions” give us the several incarnations, but not too many, because wahi means also “a few”. One may guess that those of us who have lived in a dozen “mansions” or who have experienced up to a dozen incarnations, are ready to have a special place made ready for us by the Aumakua. The matter seems to have been discussed before by Jesus, and he reassures his Disciples by saying, “If it were not so, I would have told you.”

 

Learned men tell us that the Book of John was certainly written first in Greek, and in this passage we see a Greek word and its root “meno” so similar in meaning to the code word of na kahuna, that one seems to point directly to the other.

MFL

 


HUNA VISTAS BULLETIN 50

First Huna Group Meeting

October, 1963

 

 

MY HEARTFELT THANKS TO YOU ALL for your patience and tolerance in the matter of my personal effort to get Guidance from the Aumakua via the Aunihipili and with the use of the pendulum and the Q & A system as the means of communication. I have been well aware that in this series of tests I have followed the same road whose many psychic pitfalls have brought others trouble and the scorn of their friends. Particularly are my thanks due to the HRAs living in this county who have loyally helped me by acting as a test unit while I tried to learn whether or not the making of a “token response” to what may be genuine Aumakua Guidance was sufficient as a beginning. My Guidance was to get to work forming Huna Groups to spread the knowledge of Huna and help to learn to use its healing methods. Having failed in earlier years with group organization, and after seeing several other groups fold up, it seemed that this could not possibly be genuine Guidance. I announced it in a bulletin, and later backed down, admitting that probably my Aunihipili had simply dredged up for me the old hopes and plans with which the Huna work first started in 1948. But, a compromise was eventually reached in which a “token” or small part response was to be tried. The idea being that if the ball were started rolling, na Aumakua could then guide its course, and if the original goal was not right, a different goal could be made to appear. “The gods work in mysterious ways, their wonders to perform”, (if I have the quote right), may well fit the same idea as tested in ancient times by other searchers for higher and wiser entities who would guide and help.

 

VERY STRANGE AND UNEXPECTED GUIDANCE seems to be resulting from the token response to group formation (and also to the making and publishing of the Huna word code material in the New Testament – the latter having made a little progress). In the group meeting at my Vista home, August 25th – on which I will be reporting soon – I was able to join the HRAs who attended in a self examination of what may have been a typical cross section of those interested more or less in the ancient Huna lore. What we observed was hardly what we had expected, and I feel that there was definite Guidance there to give us a new and different slant of the possibilities as well as the limitations of such groups. (In the second test, the start made in the long and slow task of picking out the needed words from the Hawaiian Dictionary for the code word list, has already brought the amazing discovery of the “second Salvation”, so to speak, that offered the “perfect” through “Grace” to the end of “Graduation.” But this has not been the end. New code meanings are being found, and the regrouping of such code teachings has come to point to a fresh and vital approach to the presentation of the material in its first small beginnings.)

 

REPORT ON THE VISTA GROUP FIRST MEETING

 

The meeting was called for Sunday, August 25th, and the residents of San Diego County who belong to the HRA were invited to attend, as they live nearest to Vista, and as it had been impossible to rent the larger meeting place at the Spiritualists’ Summer Camp, five miles from Vista. The space was limited at my home – also parking space was at a premium. However, as the news of the meeting had gone out, two HRAs from near Los Angeles came down, and one from over the the state line in Nevada. Guests were not requested, and three HRAs in one San Diego family could not come unless they could bring their house guests, so stayed away. HRA Thomas Langan, who had earlier joined me in forming the Vista Group, was busy helping a friend at the race tracks near Vista where the season of horse racing was on, so he was unable to attend. Four uninvited strangers who had heard in some way of the meeting, arrived rather late, but as the chairs were all taken, they had to sit outside and content themselves later with the opportunity to get acquainted over coffee and cakes. It was a rather warm day. Many were late, and the meeting did not get started until long after the time which had been set.

 

Of the HRAs attending, many were Hyphenates in the matter of their belief in Huna, that is, Huna Religious Science, plus Dr. Schofield’s teachings; or Huna General Semantics; or Huna Johrei; etc., etc. One HRA is presently engaged in making his own set of beliefs after graduating from Huna into General Semantics and then going over to the new system of his own making. The guests had almost no idea of what Huna represented, and no time was spent trying to tell them.

 

All in all, it was as representative a gathering under the heading of a Huna Group as I have ever seen, looking back on my group efforts of 1948 and 1950. It will probably be representative of all future groups which may form. All work and plans must (we now see) be shaped to fit the mixture of beliefs, not forgetting the many elements of contradiction which such a mixture offers to pure Huna beliefs and practices.

 

MANY OF YOU HRAs HAVE JOINED AS “DISTANT MEMBERS” of the Vista Group already, and so this report is especially for you, although it should be interesting to all because it gives the general picture of possibilities and limitations.

 

A TAPE RECORDER WAS SET UP and, I acting as master of ceremonies, did what I could to get the microphone near enough to the various ones who spoke to get their voices. Some were too far away to come in well enough. I made remarks on the side and introduced or identified members who spoke.

 

AFTER I HAD EXPLAINED THE HOPE FOR GUIDANCE to come as a result of the group meeting, I asked for opinions about group work and purposes. We agreed that healing was important in Huna, and that if a group could offer healing, it would have a good purpose. We then spoke of the possibility of affiliating ourselves with churches already incorporated and licensed to practice religious types of healing. William Drake and a healer from the nearby Johrei healing church founded by a Japanese leader, Meishu Sama (not long dead) spoke of their work with the order (called officially, “World Messianity”). He said that Johrei healing is done by healers who try to make themselves a channel of Divine Power. This Power or force is pictured as coming into them and flowing out from their hands into various parts of the patient’s body. The hands do not touch the one being treated, or so I understand. The force is supposed by the healers to be healing the mental or spiritual causes of the trouble.

 

HRA William Drake said, in part, “The Japanese founder, whose name was Okado, must have been a very smart man. He learned to use the hand to bring down the healing power from the Aumakua. That is simply what the healers are doing now. And if the divine power can be called down from the Aumakua, you get the healing… In all religions there have been instances of instantaneous healing. It is all the same power, and Huna explains what that power is and how it acts. (In a later communique,  Mr. Drake says that he is confident that in time the Huna explanations will gradually be added to all religions practicing healing.) If the patient is open to the Power, the healing can be accomplished. To Johrei, a person would take from fifteen to forty minutes, depending on how hard the person wanted to work and how receptive the patient was. If your subject will cooperate, now remember that you can block out anything if you know how to do it, any healing or anything else, but, if you are receptive, and you let somebody who knows how to do Johrei work, they have had some miraculous healing with this. They have cured cataract and other diseases classified as ‘spiritual’. They also work to remove what we call ‘eating companions’.

 

“These have to be removed first of all. I feel this is the most important thing. And don’t think that everyone does not get them. Just being around where they are, almost anybody can pick them up, and as Mr. Long told me once, the important thing is to learn how to keep them out. I go along with that 100%. You can Johrei people who have eating companion spirits, but as a rule they will come back. But I think every one of us should learn Johrei and apply the principles. I’m all for that for I can’t see wherein it and Huna differ one bit. Of course the Japanese do not believe in manipulations or anything like that. They think Johrei is going to do it all. I don’t go along with that at all. (I asked how long it took to learn Johrei.)

 

“Well, I just took the course and I thought I was going to learn how to do Johrei, but I got the surprise of my life. The instructor was a Japanese lady who speaks English and who was a very good teacher. She demonstrated how to do Johrei and told us all about it, but that was all. We just had to attend the meetings on Sundays and learn how to do it for ourselves. (I asked, ‘Then it would take some little time to qualify as a healer and a group leader under Johrei?’)”As soon as you have taken the class you can use Johrei if you have the faith and confidence …

 

ALICE LUGBAUER, who had acted as HRA hostess and met members and pinned on them their name labels, was asked to tell us of the healing methods which she has been studying under Dr. Russel Schofield, who holds classes regularly in her town, and who at the moment is offering a course in “instant regeneration”. She said, “He brings to you the white light through his hand in healing, and puts it above you in the form of a white star (which one must imagine and visualize, I take it, mfl). It is visualized as a white light, and if you are to do anything with his course, she went on to explain that several colors were visualized and lighted as stars above the ones to be treated. (This process of “lighting the star” for one seems to be the basic act.)

 

DR. FRED HAMMAN (D.V.M., HRA), was the next to speak. He is one of the seasoned HRAs and is interested in Spiritualism but is now making his own religion on a biological basis, planning to finish the task in two more years. Not long ago he came to the Spiritualist Camp at Harmony Grove, five miles from the town of Escondido, bought a house and and joined the community. He was asked about the healing work he had been observing recently, and told of the Spiritualist Ministers, all mediums, who act as channels through whom the spirits can work to give healing. He told of his own experience of sitting for healing, and of how he felt something quite definite happening to him – but with indefinite results. He was of the opinion that we could work with the Spiritualists if we would use their methods and say little of Huna. (Another HRA objected that this would not work, and said that he knew Spiritualists very well, and that their interest was mainly in the production of phenomena.)

 

THE POSSIBILITY OF DOING TMHG TYPE WORK IN

 

GROUPS was taken up and discussed, with one of the newer HRAs telling of her efforts to  get rid of a sense of guilt which seemed to prevent full contact with the Aumakua and the getting  of a full healing. She had fasted and be able to get almost into the clear.  The possibility of holding group meetings to help members to help themselves and perhaps to replace the usual Telepathic Mutual Healing Group sittings seemed to be small with everyone so busy and the TMHG sittings available twice each day. Weekly meetings seemed not enough to meet pressing needs. The discussion went off into various other angles with nothing definite resulting. Dr. Hamman said that one must hold strongly to the mental image of the healed condition in order to get results. HRA Mary Cornelia Mine, (who had driven six hours and stayed the night in Vista to attend the meeting, and who lives at Searchlight, Nevada) said that many people rejected healing ministrations  because their na Aunihipili  clung to illness as a way of getting attention and help on the physical level. Several of us pontificated on this point.

 

The discussion returned to the question of what the Vista Group might feel was both important enough and also possible to undertake. One of the newer members who is endeavoring to work out a series of lessons embodying the Huna basics without using the unfamiliar Huna terms, said, “We are sitting here talking about healing. Some of us know a little about it, and some of us, like myself, very little. It seems to me that we need a reason for acting. If I am needing good health, just saying I want it is not sufficient reason for getting it. Before we really do anything in this life, we need a purpose. I call it a goal. I even wonder how many people sitting here in this room have a real and definite purpose in life. If we have no purpose, what else have we got? ” He went on to explain that unless one has a goal or target, which is equally held by all the three selves, the progress in any direction is slow. If one has a goal and needs health in order to reach that goal, the effort to get health by any possible means will be constant and effective.

 

I spoke of my wish that I could find a way to shift part of the HRA work to the shoulders of a group or of a few able HRAs so that they could get out the Huna Vistas, answer the many letters which take so much of my time, entertain the many visitors, and perhaps act as center for the TMHG sittings. This was a goal for me, personally, we all agreed, but we were unable to see how we could work together to reach it when we are so scattered and when all are so busy making a living. I explained that I was even too busy to take on the leadership of the Vista Group, and that if it were to be more than a paper group to be used as an introduction center for far HRAs, we would have to have more members living in Vista and having more spare time and energy than any seemed presently to have, myself included. The meeting ended with nothing definite done as to organization, but I asked that after thinking things over, the different members would write to me if they had definite ideas about what could or could not be undertaken. No date was set for a future meeting, and we went on to coffee and cakes and to getting acquainted. It was most satisfactory in that it showed rather definitely that the Guidance was to be watched for in something indirect but not as had been expected in the beginning. Perhaps the stress is to be laid on the social and fellowship angle in which HRAs can be introduced by letter and so come to have friends who think at least partly in Huna terms. For another thing, it has brought out the stern fact that if we are to spread the knowledge of Huna through group organization, somewhat, as do the churches, we must have what HRA Paul Ober apologetically calls a “gimmick,” rather than a “goal”! We need to find in Huna the things which will make people willing to spend, on sharing the knowledge of it, the time and money they ordinarily cannot spare.

 

We need to find a gimmick which will either help a person get something he needs badly, or has been convinced that he needs badly, such as Salvation in the teaching of Christianity, combined with everlasting life and happiness in heaven, as dogmatized in the churches. In Buddhism the promise was escape from the endless rounds of painful reincarnations. Christianity also offered healing, even if this was a promise seldom fulfilled. Buddhism and the Vedas offered no healing because of the belief that one must “suffer out one’s karma” without the benefit of Christian Salvation through Grace (which now begins to take on a fuller meaning as the Second Salvation reserved for the “Perfect” or “elect”).

 

The negative gimmick was hell and escape from it in the dogmatic Christianity which added so greatly to the simpler outer and inner teachings attributed to Jesus.

 

There is a third angle which I have not yet come to understand fully, but which seems to be a most important part of every promotional gimmick. This is something which, when inculcated in some way into the “true believer”, changes him from a rational and speculative cast of mind to that of a blind fanatic. This change has an amazing driving power behind it. It at once sends the stricken individual out to be a missionary for his accepted beliefs. In early Christianity such missionaries ranged the known world. Today the young men and women of the Morman Church endure much to spend a year in the field to convert the heathens. The Jehovah’s Witnesses amaze me with the effort and sacrifice they make, and both these by the utter blindness and inability they show, when asked, to consider any possibility of their chosen dogmas not being utter truth. Perhaps what we should do is to move into Missouri and try to preach Huna to the fine mules bred there. In any event, that mulish trait in the human animal is certainly something upon which religions and political parties depend. But how does one go about converting anyone [from] a mulish and blind adherence to a set of beliefs? The Catholics say that if they can have a child up to the age of ten, he will never be taken from them. The emotional appeal and urge to make war on some other set of beliefs activates the Jehovah’s Witnesses, at least to some extent, and I  get rid of them at the door by saying I am a Catholic, which usually does the trick. In politics war is made blindly, furiously and to the hilt on the other parties by a surprisingly large number of otherwise rational people.

 

While this blind and embattled state of mind certainly does the work, once it can be taught, coaxed or forced upon a person, it seems to me that it is the last possible condition to be desired in making a Huna convert. The basic teaching of Huna is that we can only win freedom by breaking away from such blindness and fixed centers of belief as others find lodged to stay in their na Aunihipili. Could it be that, after all, we who can grasp the fuller significance of Huna should remain content to stand well apart as the “elect” who are evolved and who look to “graduate”?

 

NEW HUNA CODE WORD DISCOVERIES

 

New Huna code word discoveries are being found as the “token response” is being made in the matter of putting before the public a word list and an exposition of the inner or mystery teachings of Jesus. In looking over the meanings for the several words meaning “a kahuna”, and the various dialects of the Polynesian tongue (which I am convinced was used by the initiates who wrote parts of the New Testament and a few inserts in the rest of the Bible, to conceal the mystery teachings), I made the enlightening discovery that in the Mangaian word, tuhuga, used for kahuna, the meaning is “a worker with wood”, or, in modern terms, a carver or carpenter. It will be recalled that when Jesus began his teaching in his home town, his old friends gathered around and said, “Is this not the carpenter, the son of Mary. From whence has this man these things? And what wisdom is this which is given him?” And they were offended at him.

 

Only when we know the word code can we begin to understand why the trade of carpenter was assigned to Jesus by the writers of the account. They could have made him a farmer, tanner, mason or any one of several things. In the Greek he was an artisan who worked with wood – a tekton. But the mystery teaching was too valuable to give on the surface. An articifer in Hawaiian is a kahuna. He could follow any trade or profession which demanded special training and skill. In the word given above, from the Mangaian dialect, the specification of a worker in wood is direct and definite. In the Samoan dialect the word is tufunga, meaning one skilled in working wood or one skilled in carving wooden images. In the Hawaiian we have to look behind the word for “articifer” and go on to that for wood, which is the thing Jesus worked with and which holds the primary secret of what the man god was and is in the inner meaning of Christianity. “Wood”, in Hawaiian, is laau, and the word gives us three overlapping code meanings:

 

Laa means sacred, and is a word applied to the Aumakua and gods.

La means light or day, and is the lesser symbol of enlightenment as against darkness, po, and evil.

Au means a self, and we find this root in AU-makua or “The I Parent” or Aumakua. The “a” is elided in the words for the Auhane and Aunihipili. Wuhane; and Wunihipili.

 

So there we have a carefully hidden secret placed at the beginning of the story of the life of Jesus to tell the initiated who might come to know the code that Jesus was outwardly a simple man, just as his neighbors knew him to be, but secretly he was fully in contact with his Aumakua and spoke in two ways. The first way was to speak of the commonly known things which the less evolved and intelligent masses could grasp and accept on their own level. The second was as the Aumakua speaking in the mystery language of the code to those of high intelligence who were able to understand the abstractions and who were ready for them. These were the “elect” or chosen, and while the translators of the New Testament into Hawaiian saw fit to use a secondary word, wae, meaning “to choose” or wae`ia, the passive, “the chosen”, that was a mistake. They should have used the word ko`ho, which also means the “elect” or chosen, but in the roots of which we can see, thanks to the code. what these special persons signified in the mystery scheme of instruction and graduation.

 

Ko`ho: the elect or chosen. This code word has two roots which tell the whole secret, and in the secondary meaning of the whole word, koho, we have also a direct pointer meaning given in case one might overlook the root significance: the meaning of “to guess the answer to a riddle”!

 

Ko: “To accomplish; to fulfill; to bring to pass, as a promise.” The secret is that the “elect” have accomplished their evolutionary growth and have finished their schooling through several incarnations, so that they have learned the lessons of non-hurt and of love (especially for the mate to whom they are soon to be united in “the marriage made in heaven” as they step up in graduation to the next level of being and become na Aumakua through the “Grace” and help of their own Aumakua. All this is the thing we speak of as “graduation”.)

 

Ho: “To transfer; to bring here; to carry away.” This root tells of the graduation in no uncertain terms. Through “Grace” the Aumakua will transfer the “elect” individual who is ready to the Aumakua level of life in the normal and proper evolutionary process of growth.

 

At this point I would like to quote a line: “… and the word which ye hear is not mine, but the Father’s which sent me”. (John XIV:24) This is the Aumakua “Father” speaking to the elect. Jesus spoke in two ways to two levels of people.

 

I am beginning to wonder whether or not the word code material is going to turn out to be the “gimmick” we need to get the knowledge of Huna to the “elect” few who are ready for it. We have already found that the average churchgoer is not ready for the code material. Very few priests or ministers seem to have been interested. Perhaps our appeal will be limited to the high P.A. degree level people who have left the churches, but who retain a lively curiosity concerning the hidden meanings as covered in the code. In any event, it does seem that a body of knowledge such as that of Huna and the code and the P.A. reading system should in some way be preserved so that if only a very few may want it, it will be where they can get at it. From a strictly personal angle, I feel that should I fail to “graduate” this time and have to come back, it would be a wonderful thing for me to be able to find a few dusty books on a high shelf to give me back the things we have worked so hard to recover and to relate to newer psychologies and discoveries. Of course, there is the possibility that, should I be slow in returning, the world may have reconstructed Huna in the course of normal progress.

 

THE TMHG SITTING TIMES WILL BE CHANGED on Sunday, September 29th when daylight saving time goes to regular and we set our clocks ahead an hour here in California. If you miss the sittings, activate the “braided cord” to the Great Company of na Aumakua without hesitation. Accumulate and send mana. Ask for world peace and sanity, and go right ahead asking as usual for the Help or Guidance needed for yourself or friends. I often do my “specials” right on the even hour where some friend is in need of extra TMHG help. The line to the Great Company seems always open to any of us who have ever sat in with sincerity and understanding.

 

A “MASTER” IS COMING TO VISIT the U.S.A. from September 3rd to the 27th. He is Sant Kirpal Singh of India, president of the World Fellowship of Religions. He is visiting 52 countries on a 4 month tour to speak in halls and over radio and T.V. I make his P.A. 347 degrees.

 

AN INTERESTING STUDY VIA A P.A. READING OF A SIGNATURE was recently made when I received through the mail a nicely printed booklet titled ENCYCLICAL ON WORLD GOOD WILL, A Report to the Earth from El Morya Kahn, Chief Darjeeling Council, The Great White Brotherhood. At the back of the 23 page booklet giving the purported message from the “master”, there appeared a large squiggle for a signature. Although printed, I was able to get through to the writer, and if my reading is correct, a very excellent picture is given of what is behind this publication which is put out by “The Summit Lighthouse, Inc.”, P.O. Box 1155, Washington 13, D.C.

 

On the front of the booklet is a picture of a dark, large eyed, bearded and turbaned man, and from it I got no reading signal for some reason, possibly because I was reaching out to touch the writer of the message and behind the picture the only one to be found would be the artist responsible for the drawing of the picture (which closely resembles some of the Mark Probert pictures which he made of his spirit communicators a few years back).

 

The purported signature of the author of the message gave me a living person with a reading of constructive will and good clockwise personality circle, but with the V pattern of one harboring a strong eating companion spirit who, I take it from my reading, is the El Morya Khan entity, or a spirit pretending to be he. My reading for the spirit at once gave me a strong V pattern and a strong counterclockwise personality circle, so I concluded that he was a normal spirit possessing his own Aunihipili and probably able to do automatic writing through the living medium. The thing that surprised me was that the degree reading of the spirit was so low. It was only 313 degrees, and just slightly above the bad 310 level at which so many of the living get tangled and show their worst side. As the message was well written, or at least well edited, I looked it over carefully to try to see behind the very commonplace ideas on religion and politics some indication of things and purposes other than that evident aim of fooling all and sundry and making them think that there was a Great White Brotherhood with officers in the flesh. I found nothing destructive to match the reading of the spirit and his counterclockwise drives.

 

The modern “woods” are full of people who give courses or offer teachings which they try to make seem important by claiming that they are from some of the “Masters” mentioned in early Theosophical days by Mme. Helena Blavatsky and her fellows of the budding Society. Morya was one of these, and where the “El” and “Kahn” part of the signed name came from, one can only guess. El is Arabic to my way of  thinking, and so is Kahn, although the latter might be Mongolian. The “Morya” master of the early T.S. was neither an El or a Kahn, so far as I know. The “IAM” people have the “ascended master St. Germain” as their great spirit leader, and the Spiritualists in Los Angeles with teachings, courses and messages seem to have every master ever mentioned in Theosophy as well as several of their own working with, through and for them. A paper slip clipped to the booklet says that it was sent to me at the request of a mutual friend, so I take it that some HRA who thinks to convert me from Huna to this leadership is involved. El Morya is smart enough to set forth in his message all the many things wrong with us on Earth at present (as good a job as any HRA could do), but the remedy of a turn to good will and spiritual values is not at all new or very practical. However, it is hinted that if we will play along, the El Morya and his fellows will do the necessary things behind the scenes judgment: Not too good a “gimmick” in this promotion.

 

BOOK REVIEW

 

Mr. Adlai E. Waterman has done me a great favor by sending me a review copy of his little book,Obituary, THE ‘HODSON REPORT’ ON MADAME BLAVATSKY, 1885-1960. The Vasanta Press, Adyar, Madras 20, India. Price, cloth 4.00 Rupees, paper 2.50 Rupees, or perhaps from your local Theosophical Society book department. The announcement leaflet says, in part, “Regarded earlier in Europe as a ‘medium’ for mental and physical phenomena, MME. BLAVATSKY , in America and later in India, was surrounded by wonders. Strange voices and apparitions attended her coming and going; at her command, objects ‘materialized’ or ‘multiplied’. At her headquarters in India, a shrine or cabinet was provided for exchange of communications with her mysterious ‘Teachers’ said to be Mahatmas residing in the distant Himalayas and elsewhere – and letters of inquiry put therein vanished instantly or were returned counter-inscribed in a Mahatmic, hand. Unlike the seance phenomena of spirit mediums, these occurred without ‘circle’ and in full light, conforming to her will and intent.”

 

It is related that in 1885 a committee of the then English Society for Psychical Research investigated and a Dr. Hodson, relying on the statements of the Colombs, man and wife who had been employed at the India Headquarters and who claimed that they had been accomplices and had helped Mme. Blavatsky fake letters (by taking them from the Shrine by a secret door in its back and replacing them with added notations) added his condemnation to that of other members. A book was published giving the accusations and conclusions. It damaged the T.S. by attacking the veracity of the leader and the validity of her “authorities” for many statements etc.

 

Mr. Waterman has done a masterful job of reviewing the accusations and of showing with several drawings of the walls, cabinets, Shrine etc., that the Columbs could not have done certain things which they definitely claimed to have done. It is high time that such a book as this has been made available, and it should be in every library where the volume of accusations is carried, so that the two books could be set side by side and items checked.

 

While there seems to me to be no doubt about Mme. Blavatsky’s mediumistic ability, I am not at all convinced that the spirits with whom she worked as communicators were what they claimed to be. So many spirits have been pretenders that one is forced to look at what they give in messages to arrive at a conclusion concerning their worth. The P.A. reading method is also of great value in making a probe for veracity. Some time ago, as I reported in a bulletin, I borrowed a book reproducing the “Mahatma Letters” and made readings of both medium and letter signatures. I was not at all convinced that spirits of a degree high enough to be of the Aumakua level were working in giving the messages. The advice given was often bad, and from the degree indications, the spirits were of the usual assorted kind. Of course, I feel that to be a “Master” demands that one have more power, vision of the future, and wisdom than the Auhane. In other words, must be a Aumakua and, look as I might, I have never found anything in the messages of spirits to impress me that a single one of them was using a form of mentation above that of the Auhane of Huna. On the other hand, I am convinced that some spirits have in some way made a working contact with their na Aumakua and have had their help in producing the apports, materializations, dematerializations, levitations, healings, light and wind phenomena and so on and so forth. Na kahuna appear also to have been of a similar opinion. To get the magical protection needed in fire walking, they appealed, not to a spirit (they were expert mediums in many cases), but to a god – a Aumakua or an entity of that higher than Auhane level presiding over elements in Nature. To me, a message from the Aumakua in English or in precipitated writing or through the hand or mind of a medium seems a remote possibility and that the idea of “Masters” is not backed up by anything such high beings should be able to do – and do not do. It is a nostalgic dream of humanity to be able to get divine guidance from Higher Beings. And I am not free of participation in the dream. I am trying, as you all know, to get Guidance through the Aunihipili and the communication medium of the pendulum. The ancient “hunch” or “inspiration” method of getting Guidance has been found to be too unreliable and infrequent. The same may be said for dreams. While I may be barking up the wrong tree in my search for a Guidance method, just think what it would mean to some of us if such a method could be worked out and applied in our lives!

 

DON’T TELL ME YOUR DREAM

 

But listen to one I had. No, don’t, go away! The Father, Son and Holy Ghost had asked me to pick out some people I thought were ready to “Graduate” to become na Aumakua, and I had brought several of the finest ever. We met in the front yard of a dilapidated old stone house with the permission of an ancient dog who seemed in possession of the place. The grass had not been mowed for ages. It was nearing sunset. The air was sweet with the scent of new hay coming up from a busy little valley of farms.

 

The Holy Ghost sighed slightly and motioned up the first of my choice couples. The still beautiful woman looked at the old professor and her face clouded over. “Not him, ” she objected. “I’m a musician, and … ” The Prof. broke in testily. “Not HE, woman.” “Next couple,” said the Son, who checked them off in his little book.

 

The next faced the Holy Ghost and looked at each other. She said, “Do I have to blend with him? At least I still have my good looks, and if I had to share a nose like that!” “But, ” said the man hopefully, “I do speak almost forty languages…. “But you can’t speak English!” she wailed. “Next couple,” said the Father, nodding to the Son, who nodded back and made another mark in her book.

 

I pushed forward the two from whom I hoped the most. “This lady has been the mother of five,” I introduced, “and has served them endlessly, without a thought of herself. And this gentleman has spent his years helping people. He is the wisest marriage counselor in all of California.” The Holy Ghost brushed a speck of dirt from her shining robe and smiled a faint, wise little smile as she waited for the man to finish looking the woman over and coming to a conclusion. He said, a little sadly,

 

“I was hoping, but I’ve known this lady for some time. She’s had two husbands and she’s sacrificed them both down to the last cent, last breath and last…” The woman broke in hotly, “Isn’t that a mother’s duty? And did I ever spare myself in any way?” “Of course not,” agreed the Counselor … “but…” The Father shooed the woman gently away. “Go on back to your grandchildren, my dear,” he advised. “You will be happier with them.

 

“Well, Max Freedom?” questioned the Holy Ghost as the Son closed his book. I shook my head and reached for my purse. “I promised to pay someone for using the place,” I explained, and the old dog looked at the house and gave a bark. In a moment a bent little shadow of a woman came out and hobbled toward us. The dog took the bill from my hand and delivered it to her, wagging his tail knowingly. Just then another bark was heard and up the road limped a ragged old man led by a small grey bitch. The old woman said, “Can it be my Tim? He was lost behind the Iron Curtain years ago.” They came together calling happily to each other. The two dogs nosed each other in whining recognition. “Perhaps this old couple,” I began. “Why didn’t you say so,” said the Son, opening her book to a page much written upon. In a trice the two old bodies seemed to crumple and a mist rose from each and they blended, began to throb with life, and glow with light. The bodies, oddly enough, rose again and clasped hands …. and I swear they both tried to bark and wag absent tails.

 

“Both perfect?” I asked. “No,” said the Father, “They’d learned to love.”

MFL


HUNA VISTAS BULLETIN 51

Healers Arrested & Psychic Photographs

November, 1963

 

PSYCHIC HEALERS ARRESTED

 

DISTRESSING NEWS ON THE “RADIONICS” FRONT, appeared in the morning papers in Los Angeles, October 10th. As you all know, if you have been an HRA for some time or have had the back issues of the BULLETIN of the HRA (now available only in incomplete sets, and these not for long), we have been greatly interested and not a little plain curious about the “Radionics” instruments used for diagnosing and treating disease. We have studied the various instruments in so far as our limited facilities would permit, and have watched the production of new models, such as those of De la Warr in England, whose model was said to have reached back in time and produced on film a good picture of the maker’s wedding, which had taken place a number of years earlier.

 

THE BAD NEWS is bad to us because it throws the whole matter of the work with psychometric ability into “the dog house”. As HRAs we have been more and more convinced by our studies that the wires, coils, magnets, dials and everything besides the “rubbing plate” on “radionics instruments” were all but useless. Dr. Oscar Brunler, to whom we are deeply indebted for the PSYCHOMETRIC ANALYSIS system as we now know it and use it, had a box under the tape and plate of his “Biometer” which was said to be filled with electronic gadgets, but which, we eventually learned, was empty. In time we discovered that the tape and metal plate were not necessary. With just the pendulum and a “code” of meanings through which the Aunihipili could make its report after “psychometrizing” a subject, a perfect reading could be made

 

FEARING TO DENY THE VERITY of the pictures made by De la Warr’s instrument in the hands of a natural psychic operator (his wife), or the rather simpler pictures made and exhibited by Dr. Ruth Drown, of Los Angeles, showing the operation in progress in London at the moment a patient’s blood sample was placed in her electrified box and a film exposed to the “radiations” metal instruments in use and the contour NOT of bones in an x-ray picture, but of “soft tissues”. The pictures were very impressive. I did not see one made, but the claims seemed honest and direct and the instrument in which pictures were made were opened to inspection both in London and Los Angles. What we wanted was confirmation or correction – or even full negation – of the Huna theory that aka threads connect people and their signatures or blood samples (even photographs reprinted in newspapers!) and that through these connecting aka threads the patient might be reached by the Aunihipili and information obtained to report – even across miles, years and after death.

 

WE WERE WILLING TO ACCEPT THE PICTURES as possibly genuine, but NOT as something made by the mechanical part of the instruments. In the long study of psychic phenomena such pictures have been made repeatedly on photographic films enclosed in black envelopes and held between the palms of a medium’s hands. These “scotographs” have often shown faces and recognizable outlines of things. No “radionics” instrument, so far as we have known, has ever been able to make a picture without the presence of a living person of psychic ability.

 

We were also willing to accept as possibly correct, the diagnosing of diseases through the aid of the instruments and their “rubbing plate”, the latter taking the place of the pendulum which has often been successfully used in making diagnostic tests when the user of the pendulum was well trained and psychically able.

 

WHERE WE REFUSED TO ACCEPT THE CLAIMS was in the matter of the use of the instruments to treat the patient. Our contention was that it was the psychic operator of the instrument who could send mana and healing suggestion through the connecting aka threads to heal the patient, NOT the instrument which was set in a way supposed to broadcast healing energies. The dials which were set appeared to us to be simply a “code” for the use of the operator, because no electricity passed through them. (A wire usually runs from a container into which the “sample” blood spot of the patient is placed, to a series of ten dials mounted on the instrument box in rows. The sole action of the dials when they are set is to lengthen or shorten the wire, which passes from the last dial to the small rubber plate or “rubbing plate”, upon which the operator rubs his fingers while changing the dial settings. When he feels that his fingers are sticking to the plate, he concludes that the dials are set for the proper diagnosis, and proceeds to consult a chart which will tell him how to read the dials to determine the nature of the illness he has just diagnosed. The wire is supposed to act as a resisting substance to an electrical current, and the greater the length of wire allowed in the dial settings, the more the resistance. This is all very well in instruments where electricity runs through a wire, but can have no possible significance in terms of electricity when NO electrical current is flowing through the wire. According to Huna, the only possible thing that could pass from the “sample” to the rubbing plate would be an aka thread or even a little mana. But neither will register on the most sensitive measuring device. Mana acts in some ways like an electrical charge but is moved only by an action of the living intelligence. Its apparent actions run contrary to the usual laws which govern the movements or actions of any form of electricity now known.) (The body and brain, as well as tissues, do generate a microscopic amount of electricity, and the tissues of the brain and nerves carry or discharge electricity which can be measured by very delicate instruments such as the electroencephalograph. These discharges, from the brain, form distinctive wave patterns which we are learning to identify and connect with sleeping, waking and various actions or conditions of the brain as a whole or of certain portions of it. However, this electricity is NOT mana, and does not act like it is known to act in telepathy or in actions in seance rooms which can be explained only by the acceptance of the theory of spirits.)

 

THE DISTURBING NEWS IN THE PAPERS, was that Dr. Ruth Drown, D.C., who was arrested and fined $1,000 a few years ago for selling one of her instruments to be transported across a state line, after being ordered by a court not to do so (if I recall the incident correctly) had again been arrested, with her five assistants. Her Hollywood office had been raided and about 50 of the radionics instruments seized for use as evidence. Most of these, I take it, were the ones used to treat patients by direct contact, or by sending the treatment out over a distance.

 

Behind the raid were investigators from the office of the District Attorney and from the California Food and Drug Administration. Claiming that several patients had complained, the authorities employed a former patient and had her go back with an undercover agent for treatments, which they could, together, certify legally. The P.A. reading taken from the pictures of these two young women show both to be of good intentions, clockwise and constructive. One had a degree reading of 291, the other, of the regular investigating staff, 321. From the reading one must conclude that both thought they were acting for the good of the public.

 

On the other hand, Dr. Drown, now age 72, from her picture in the Times, gave a reading of the same nature, fully constructive and normal and with a degree reading of 333. From the reading, and from personal contact with Dr. Drown, I am of the opinion that she is convinced that her instruments are good and beneficial and that she has been doing a great service by using them in her practice. (It is interesting to note that during his last, lingering illness, afflicted with what medical men diagnosed as blood cancer, Dr. Oscar Brunler found that the only relief he could obtain was from the treatments given by the Drown instruments which she personally set into action for him.) She has treated a very large number of patients near at hand or at a distance, and can, undoubtedly, show many letters telling of cures. But results will not be considered in court. She and her helpers, among them her daughter, also a chiropractor, are accused of using valueless instruments to make a diagnosis and give treatment, and that because the instruments have no value, they have swindled the patients.

 

The report of the agents, was given In the news story as follows:

 

“Among other things, they reported that:

 

The operators claimed they could treat patients wherever they might be in the world, merely by exposing samples of their blood to the mysterious radio waves of the machines.

 

Mood samples ostensibly from three children but actually from a turkey, a sheep and a pig were submitted for testing. All three were diagnosed as having chicken pox – and one of them mumps as well.

 

Photographs of astronauts and dogs in orbiting space capsules were represented as havin been obtained by ‘chance’ when the diagnostic machines picked up 9 energy waves from the cosmos.

 

The founder of the center and inventor of the machines boasted of having treated about 35,000 patients since 1935. Investigators estimated this meant a take of more than $500,000.”

 

In the newspaper article it was related that the former patient employed by the investigators had first been examined by medical doctors and certified to be in good health. She was examined again, after the visits to Dr. Drown’s offices, and again found to be in the best of health. Dr. Drown’s group had diagnosed her with the use of one of the instruments, and although she had said she was having stomach trouble, the machine said it was aluminum poisoning of the stomach and gall bladder, with indications of trouble in the right ovary and left kidney. She was told to stop using aluminum cooking utensils and to return for treatments. She returned and was treated with the use of a small black box with nine dials, two foot pads and a piece of metal which was placed on her stomach. After the treatment she purchased one of the treatment instruments for $572. Her children, who had been diagnosed from the blood of turkey, sheep and pig as having chicken pox and one the mumps, had none of those diseases.

 

The other undercover agent told the Drown staff she had been said by a doctor to have cancer. The instrument diagnosis, however, showed no cancer, but cysts and her “salt-sugar ratio out of balance”, caused by malfunction of the liver and thymus gland. The diagnosis charge was $50, and she was offered treatments at either $50 a month on a month-to-month basis or for $35 a month on a six-month contract. She said that Dr. Drown had told her that she had 100 in-patients and 200 out-patients a month, plus 80 patients a month at her San Luis Obispo office.

 

In addition to the “radionics” instruments, the investigators reported that in a rear room there was what appeared to be a very large magnetic coil with a cot placed in the center of it. The “coil” was made of plywood. She said she was told that “it balances your magnetic forces through induction.”

 

Shortly after the raid and the grand jury indictment, they were ordered to return October 29th to plead to charges of grand theft and attempted grand theft. They were accused of diagnosing and treating patients for non-existent diseases with worthless electrical devices. Dr. Drown and her daughter, Dr. Cynthia Chatfield Friden, both chiropractors, were released on $10,000 bail and the four assistants on their own recognizance except for one whose bond was set at $2,500.

 

In the newspaper accounts it was not stated whether or not Dr. Drown had been the one to make the various tests with the instruments. It may have been that one of the other workers in the center had done the diagnosing, but I fear that she did it herself, as the investigators probably insisted that she do it in person so they could accuse her directly.

 

So there we have it. Not long ago De la Warr, in England, sold one of his instruments to a doctor for over $700, and when it did not work as promised, she brought suit against him, and won very heavy damage payments. In court one cannot prove that such instruments use any recognized form of energy or have any value. The matter of the psychic ability of the operator, of course, is left entirely out of the picture, and results obtained by the instruments are refused as evidence. It is like trying a case to prove that there is a ghost haunting a house. As no court will admit that there could be such a thing as a ghost, it is obvious that there can be no haunting.

 

ALL OF THIS BRINGS TO MIND another slightly similar matter, that of the great plywood edifice being built without nails at Giant Rock, in the desert south of Los Angeles by a group headed by George Van Tassel, a medium, and after plans and specifications furnished by a spirit. Some thousands of dollars have been spent on the building, but at last report it was not completed and funds had been used up. It was said to be so constructed that it automatically generated certain powerful forces, and there was the spirit promise that once completed, one would walk in at one door a physical wreck and out of the opposite door rejuvenated – or something like that.

 

Another form of psychism was used some years ago in Los Angeles by two osteopathic doctors, both women. One would hypnotize the other and ask her to examine the patient psychically and make a diagnosis, then decide on the proper treatment. They did a thriving business for a time, but soon the patients were all diagnosed as having a tubercular condition of the superrenals, and as it was certain that all patients could not be so afflicted, the method was given up. Oddly enough, the doctor who was hypnotized soon became ill, and it turned out that she was suffering from the very condition which she diagnosed in others.

 

Diagnosis is often done by spirits through mediums, and some very accurate work has been reported in psychical research circles, but more than one medium has been hauled before a judge for using the method with the results never at all taken into consideration. Mrs. Jessie Curl, who is now in New Zealand establishing Spiritualistic Church centers and doing much successful healing work, according to her recent letters to me, was subjected to undercover investigators’ trickery in New York a decade back, and when she agreed that the investigator had heart disease and that she would try to heal her, she was taken to court and accused of practicing medicine without a license. After much trouble, she was allowed to go free if she would leave the city and not return.

 

Rev. Verne Cameron, well known for his water dowsing and explorations and inventions in that field, can make an excellent diagnosis of one’s spine to see where a joint needs adjusting. For this he used to use his “Aurameter.” As he had learned to make simple neck and upper back adjustments, he at times obliged his friends by adjusting joints which he found to need it. The medical doctors got wind of this and ran in a pair of undercover agents, with the result that he was taken to court and fined.

 

There can be no doubt that the field of things psychic offers a splendid chance for investigation with the promise of giving us much new and strange information. But with the “radionics” instruments proving so uncertain, even in psychically skilled hands, and what with the temptation to use the machines wrongly, I fear that the progress in this direction has been set back years and years. If there is any hope at all, it is to be found in continuing psychical research and in the availability of the Huna theories to explain what happens in various actions related to psychic ability on the parts of the living alone, or in conjunction with the spirits of the dead.

 

PSYCHIC PHOTOGRAPHS

 

The matter of psychic photographs may be divided roughly into three parts for consideration.

 

Photographic film which is exposed in a light tight envelope or box such as a “radionics” instrument box, without the aid of electrical current and which may give a negative demanding a positive print or may itself carry the positive image as does an ordinary print. Or an x-ray effect may be obtained.

 

The film in its black envelope is exposed by being held by a person with psychic ability and may, upon being developed, give either a positive or negative picture.

 

Films or plates exposed in the usual manner to photograph a person or scene and, upon development, show faces or items not in the original scene or background of the portrait. (A fourth class may be ruled out because they consist of light struck spots on the film caused by holes in camera bellows or defective equipment.)

 

While we are on the subject, and because photographs are material things admissible as evidence in a court of law, let us consider the reports on the subject which are to be found in Fodor’s Encyclopedia of Psychic Science, starting on page 312. The article heading is “Psychic Photographs”. I quote:

 

“Psychic photographs furnish proof of a variety of supernormal manifestations. Numerous experiments have been conducted to register on sensitive plates emanations of the human body, a phenomenon on the borderline of the normal and supernormal and to prove the existence of N. rays, digital effluvium, ectoplasmic flow, aura, astral body and thought waves. On rare occasions phantoms were photographed in haunted houses or, without light, in the darkness of the seance room; the objectivity of clairvoyant visions was proved and pictures in the crystal were said to have been caught by the camera. The majority of psychic photographs consist of flashlight records of psychic structures, psychic lights, materialized figures, and of spirit forms or representations invisible to the eye but obtained in daylight by so called spirit photographers.

 

“No group shows so many facets of mystery as this last. Spirit photography was accidentally discovered by William Mumler, an American engraver in 1861. To obtain the picture of a dead relative on an exposed plate is a strange experience in itself, but still more mysterious occurrences were witnessed and, paradoxical as it may sound, nothing caused greater bewilderment than the first spirit photograph which turned out to be the portrait of a living man. Those who suspected fraud from the first believed they had clinched their case. But no hue and cry stopped the fact from recurring.

 

“Master Harrod, of No. Bridgewater, Mass., accompanied by his father, went to Mumler. Some months previously he was controlled in trance and a spirit told him that if he went to Mumler’s studio three spirits would show themselves, representing Europe, Africa and America. After Mumler developed the plate which he had exposed, the face of a European, a Negro and an Indian confronted the sitter. ‘It then occurred to me,’ writes Mumler of a later sitting, ‘to take his picture while entranced, to see if I could get the controlling power, and to that end I asked if there was any spirit present would he please entrance the medium. In a few moments he threw back his head, apparently in a deep trance. I then adjusted the focus and exposed the plate, and took the picture as represented. The spirit seen here is undoubtedly his double as it is unmistakably a true likeness of himself.’

 

“Another American spirit photographer, Evans, was taking pictures in 1875 in the studio of Mr. A.C. Maxwell in New York. While he was busy with a customer, named Demarest, Mr. Maxwell was sitting asleep by the stove, some ten feet in the rear of where the camera stood. When the plate was developed Mr. Maxwell’s face and full figure was discovered beside the sitter. The resemblance was unmistakable.

 

…. In England in 1872, Hudson photographed the double of Frank Herne while the medium was in trance. His contemporaries, John Beattie and Thomas Slater, were satisfied with psychic marks or with features of the dead, while F.M. Parkes and Reeves obtained curious symbolic pictures on their plates. In France, E. Buguet was ascending in fame. Comte de Bullet testified … to having obtained on a plate in Paris the double of his sister who lived in Baltimore. He wrote … ‘On New Year’s Day I went to Buguet and said, mentally: “You read my thoughts, my dear sister, and it would be a grand New Year’s gift for me if you would come to me with all your children.” When the operation was done she appeared on the plate with her three daughters. I sat a second time, and she came with her two boys, making all five of her children – all perfect likenesses. On the plate with her daughters she appears holding a card on which is written: “Your desire is realized, receive the felicitations of my children,: signed with her name. Here I would observe the M. Buguet did not know whether she had any children, now how many, nor how they were divided – three girls and two boys.’

 

“Encouraged by these marvelous occurrences, Stainton Moses (London medium used by the Imperator Group) made arrangements that he would appear in spirit in Buguet’s studio in Paris on January 31, 1875 while his body remained in London. On the first plate there was a faint image of Stainton Moses, on the second a perfect likeness. He wrote, ‘There is no doubt whatever as to the fact that the spirit of a person whose body was lying asleep in London was photographed by M. Buguet in Paris. (Buguet seems to have made such a good thing of his sudden fame as a spirit photographer that he started cheating. He was soon arrested and confessed to making double exposures of people whose pictures he could obtain, and was jailed and fined. When he got free, he said he had been tricked into the confession on the promise that he would be set free. There is much evidence that some of his spirit photographs were genuine, especially in cases where he had no knowledge of the dead who appeared and were recognized by sitters scarcely known to him. Other photographers came along to duplicate his work and give additional evidence of verity.)

 

“The most convincing demonstrations were made by Edward Wyllie in California and later in England. His powers were singular and showed a blending between psychometry and spirit photography, as he often found it possible to obtain a psychic ‘extra’ by having an article of the departed sent to him and exposed to the camera. His extras were not restricted to human faces. Once he obtained the portrait of a large dog which was recognized by the sitter. In a sitting in Manchester, England, on March 22, 1910, the extra of a boy appeared on the plate beside the picture of Mr. A.W. Orr, who was for many years president of the Manchester Psychic Research Society. James Coats discovered that the boy was a child of a friend of his. He did not then know whether the boy had passed over, but found in due time that he was very much alive. Wyllie, the medium, was unacquainted with his existence, never saw him and could not explain the occurrence.

 

(After his death on the steamer Titanic, W.T. Stead, well known in research circles, and who had been working with the Crewe Circle, promising a man, Wakler, to keep him posted on findings, appeared on a plate under strict test conditions. “Surrounded by a nebulous white mass, a very clear photograph of W.T. Stead was obtained with a circular inscription: ‘Dear Mr. Walker, (conducting the test with his own plates) I will try to keep you posted, W.T. Stead.’ The message was in Stead’s handwriting which was recognized as certainly genuine by his secretary, Miss Harper.

 

“The case introduces the problem of psychographs or psychical text printing on sensitive plates. One of its most curious instances as it occurred in Hope’s mediumship is recorded in detail… To the members of the Crewe Circle the spirit offered to produce a Greek text on a chosen plate. The fifth plate in an unopened packet was held in the sitter’s hands. The result was found, as indicated: a passage from St. Luke’s Gospel as contained in a unique book, given by Cyril Lucar, of Constantinople, to Charles I, and preserved in the British Museum. Comparison revealed that the psychograph was not a facsimile, but a copy, inexact in formation of the letters. The manuscript in the British Museum is inaccessible to near approach as the glass case is railed around.

 

“To the question of how all these miracles are done, no satisfactory answer can be returned. Charges of trickery are often based on surmise and not  on evidence. … What is certain is that the methods vary. The first thing that should be made clear is that the appearance of a portrait on an exposed plate is in itself no proof of the actual presence of a spirit. The portrait may not be more than an image to convey the message of continued existence. It may be the duplicate of an exisiting portrait or it may be one which was never taken, or it may be of people who have never been photographed. To furnish proof that the picture is meant as a representation only sometimes the invisible operators show the departed in various periods of his earth life. So far, everything is plain. But complications arise when evidence is furnished that the image is not independent of the subconscious influence of the sitter. The Society for the Study of Supernormal Pictures has a case on record where the psychic picture  of  the  deceased son of a sitter was found to be an exact but reversed duplicate of a photograph the sitter was wearing tucked away in her blouse in a locket. Even the rim of the locket could be seen.

 

“The lens and the camera appear to be of little importance. William Hope obtained psychic pictures on unexposed plates if he held them in a carrier (as did some others). In a similar manner, Madge Donohoe produces a bewildering variety of “scototographs”. If several cameras are focused and exposed simultaneously, it often happens that only one registers the picture… There are many cases in which something extraneous appears to be presented to the camera: a materialized form, a simulacrum built on a psychic screen, or a text written in patches of ectoplasm ….. identical markings were found on spirit photographs from different parts of the world. As a rule the spirit photographs are more animated and lifelike than the original photographs. They differ in expression and are often accompanied by writing, sometimes very minute, or reversed, resembling mirror writing and often exhibiting the identical character which the deceased used in his life. A series of slides which Conan Doyle took with Hope give a glimpse of this process. The first photograph shows a sort of cocoon of thinly veined, filmy material, tenuous as a soap bubble, nothing within. The second shows a face inside the cocoon and an opening down the centre. The opening becomes larger and finally the face looks out with the cocoon festooned back and forming an arch over the face, and a hanging veil on either side of it.

 

“The actinic (or light) action of the spirit forms is peculiar. The extras appear the moment the developing fluid touches the plate, while the figures of the sitters develop much later. With some mediums the exposure is supernormally long. Mrs. Deane sometimes takes 15 minutes to half an hour. Hope took less. Myers takes about seven minutes. No photographer has yet explained why such overexposure of the plates does not bum up the image. Nor does the mystery stop there. The plates may show the background and the extra, but not a trace of the sitter. Sometimes even the background will be invisible or it will show through the body of the sitter, which has been rendered transparent. The extra may have a different tone and color from the normal picture. In freakish cases it appears as a positive or, in still more extraordinary instances, the sitter’s picture is positive and the extra negative. ….. Trail Taylor concluded that the picture (he had made) was not formed through the lens but was impressed within the camera. (Stereoscopic pictures sometimes failed to show the usual effect of standing out in relief perspective of the extras.) (Some of the spirits told the mediums that ectoplasmic models or molds were made of mental pictures, then impressed on the sensitive plates in some way.)

 

ANOTHER RAID IS REPORTED AS I WRITE, this time taking in a West Los Angeles man named Dietemann and a woman in a health foods store who had sent him patients. He has an “electronic rod” according to the article in the papers, which he uses after the manner of a water dowser over 20 vials said to contain “human tissues”. The vial or vials selected by the rod indicate the needed mixture of “mud and minerals” for the cure. He is said to have made no charge for his efforts, but to have accepted donations. The undercover agents in the case report that he explained “that there are 20 genetic chains in the body and each  chain has 20 links. ” He used his rod to learn which link was broken and then set about preparing “clay and minerals as medicine appropriate to that part of the body. ” From his picture in the paper I get a P.A. reading (which, of course, being based on psychometry, may or may not be right or valid) showing him to be clockwise and constructive as to will and personality, and of 319 degrees. The degree is not very high, but I would say from the reading that Dietemann thinks he is doing good for those who come to him. Knowing the frequent cures obtained by medical doctors with nothing but dough pills, we will be safe in guessing that many of his patients have found themselves much benefitted by his work.

 

AT TO OUR GROUP WORK TEST OF GUIDANCE I have very little as yet to report. I had hoped to have members of the HRA all classified as to place of residence and P. A. reading by now and to have begun to introduce likely members to others in their neck of the woods. HRA Thomas Langan, as happily reported recently, came to live in Vista and give me a hand in that work and in addressing, folding and stuffing the Huna Vistas. He made up a new set of file cards and sorted them for similarity of residence, and the work was progressing in putting on the cards the marks to tell who would meet others willingly and what P.A. they had by my reading. Then HRA Langan suddenly moved away, and has not been heard of since. I greatly fear that in being unable to repay him for his help with my time and the use of my car – or whatever – I offended him deeply. The plan for introductions has not been given up. I have managed to introduce a few and will continue to check and introduce as time allows. In the past few weeks there have been no end of interruptions and unexpected additional tasks to perform, so bear with me.

 

THE TMHG SITTING TIMES were supposed by me to change at the end of September to normal from daylight saving, as I wrote in the last issue of the H.V. After it had been mailed, I was reminded that it had been voted in California that the change should come at the end of October. Shame on me for that blunder. I have been doubling up on sittings to catch both hours and covering part of the prayer list each time, along with “specials” where the need is pressing.

 

A NICE LETTER WAS RECEIVED from a non member who had asked for TMHG help for a heart condition. it read, “After two months of treatments I am able to report the condition of my heart has improved to the point where you may discontinue the treatments. You have given me a new lease on life. Thanks very much for your efforts.” Daily I have good news and give thanks for the Help which has been given. It is wonderful to know that we can pray for each other without being jailed for it, and I feel grateful to the Catholic Church, which has successfully defended the right to pray for various benefits, and even to charge for the service. I understand that the cost of praying sinners like myself through Purgatory is nothing to be sneezed at. Not that we of the TMHG ask anything more than a note each month to report on results, and a readied envelope if a reply is desired.

 

DR. ALVIN KUHN PASSES

 

Many of us in the HRA have studied the various books written by Dr. Kuhn, and so I note here his passing in late September at the age of 82. He was a teacher and linguist with a Ph.D. from Columbia University, a Theosophist of sorts, and a constant advocate of his theory, drawn from his study of the religious beliefs of ancient Egypt, that “Amenta” was not a place reached after death, but was life on earth in the body. He saw, with Gerald Massey, eye to eye in almost everything other than this matter of inversion, so to speak, of our inherited idea of heaven and hell. In his three books dealing with the origins and significance of Egyptian beliefs as fathering Christian theology in part, he ranged far and wide, presenting a mass of valuable reference material. His books which are best known are, The Lost Light,The Shadow of the Third Century and Who Is the King of Glory. In his later years he came to know Huna, and while he did not go overboard for it, he was most tolerant and friendly. His P.A. degree was, as I read it, 353 degrees – not high enough to allow him to do outstanding work in producing new theories which would hold water, but ideal for assembling and comparing data on every imaginable angle of religious beliefs. His last work was a booklet, The Red Sea, in which he argued that the Red Sea of the Bible was symbolic and stood for the human blood stream.

 

Typical of his reversed Amenta-Earth theory, are these passages from page 542 of his The Lost Light. “Though a spirit and no longer a mortal, Jesus came forth from the grave in human form. As Massey well says, the resurrected Manes (spirit) appears in the figure of, but not as, the mummy or earth body. The soul steps forth in a garment that has the form but not the substance of physical man. Why? Because the outer physical form was in the first place shaped over the mold of that inner invisible body. When the latter has divested itself of the former, it appears in its original characteristic shape.

 

“The Manes asserts that he rises as ‘a god amongst men’, which must be on earth. The resurrecting entity was styled ‘he who cometh forth from the dusk and whose birth is in the house of death’  which is the physical body. Chapter 65 (Book of the Dead is being quoted) bears further succinct testimony: ‘Behold me, I am born and I come forth in the form of a living Khu (described by Dr. Kuhn as the Egyptian for a divine or spiritual body) and the human beings who are upon the earth ascribe praise unto me.’ He must be where human beings perceive him to render him this praise.

 

Going back to page 541 where Massey’s terms of “nether and upper earth” are being discussed, we read, “Nether and upper earth are the two realms of man’s nature, and surely in this resurrection he rises out of or from the lower and ascends into the upper. If Amenta is this life and not some semi-ghostly existence after demise, then the resurrection must be from Amenta into heaven. But if a prisoner is released from a cell, his release at least starts in the cell. So our resurrection from Aments is also in Amenta, and to a kingdom above. In the Ritual, Ruberic Chapter 18, directions are given: ‘Now if this chapter be recited over him, he shall come forth upon earth and shall escape from every fire.’ What could be more explicit? … Again the definiteness is seen in the title of chapter 188: ‘Chapter of the coming in of the soul to build an abode and to come forth by day in human form.’ This might, at first glance, seem to be a denial of the resurrection in a spiritual body, yet it is not. Massey says: ‘But the individual is shown to persist after demise in human form. He comes forth by day and is living after death in the figure, but not as the mummy, that he wore on earth.’… ‘The ka image (aka body?) of man the immortal is portrayed in the likeness of man the mortal.'” Dr. Kuhn will be missed much by many.

MFL

 

TERRIBLE MERRY SHISH MUST!!! from Your very own C I G B O

 

Well, here comes Shishill about the presinks that is being hid in the top of the closet and the MUST not snoop! Which is speshul for all you hra Jr. gd. little fellers like as ME.

 

Boss and ME will go out and gnaw down the largest catnip tree we can find in the garden and I will stand by to trim it.

 

Which brinks me up to a point I wana make. I trim my tree with those fine stamps you send me. They come in all colors and make a wunnerful showing on a tree. Being a pratical Kat, I take the stamps off after Shist must! and put them in my STAMP BOX to use …. then I eat the tree a little at a time and make it last until it comes to be Maki Hiki Cow! (Which all you Aunties and Uncles who live in Hawaii will know what is the meaning. Anyway, between me and the “cow” part, the catnip tree gets cow cowed wickie wickie and soon is pau loa. (Mahowllo! I take a bow.)

 

The pitcher of me which I have in the corner is not the real ME. You will see some slight differunces in my  marking and the set of my eyes   which is not quite so beautiful. This pitcher is of MY ALTER EGO. I got three egos, just like boss, but haven’t located only two so far. The frist is my regular Cigbo one and when I make a pitcher of it, I am showed with my fine cigar box open and ready to have put in anything from a Froundashion or a check or a bill to a scent or a dime.

 

My ALTER EGO pitcher, like here, does not have a cigar box, but instead has MY STAMP BOX. See the little slot? It is for dropping a stamp through into the inside.

 

The point of this all to that this year instead of spending all that good money on a Shish must! card, if you happen to be one of the wunnerful Aunties or Uncles that sends ME or boss a card each year well, if you would write Merry Shist must! on the enelope and then just buy a stamp and put it inside instead of a card, your EVER LOVING AND GREEDY will meow for you like anything. And, as my duty as a pup lick (Hai hra Pupa!) benefactor I got a wunnerful suggestion. You know all them stamps sent in wads to you every year to donation for, and then you don’t know what to be did with them? Yep, you guessed it. If you send one Uncle Sam kind of stamp, you are entitled to encrose as many sick stamps as you wish – tubercular, cerebralpalsied and such. And Boys’ Town and all the healthy ones. You can save at least 5¢ for more Happy New Year. And just IMMAGERINE ME!

 

Love, CIGBO


HUNA VISTAS BULLETIN 52

More Huna Code – “Graduation” – Blood Transfusions

December, 1963

 

 

A VERY MERRY CHRISTMAS TO YOU ALL!

 

While this Huna Vista will be reaching you early, it is the last opportunity I will have to send my greetings as I have so many of you to reach that sending out individual cards would be difficult. May you have joy in this season, whether or not you accept the historicity of the account of Jesus. To me the Lord of the Dividing of the Waters of Mana, as the Huna code describes him symbolically, is the Aumakua, and the lower man is the one who is crucified when cut off from contact with the Aumakua.

 

THE THREE WISE MEN WHO CAME IN MATTHEWS

 

ACCOUNT of the birth of Jesus, are not mentioned by the other three writers of the story, and I was interested to note what was said of the bringing of gifts of gold, incense and myrrh. I read, “… behold there came wise men from the east, and are come to Jerusalem, saying where is he that is born King of the Jews? For we have seen his star in the east and are come to worship him and low, the star which they saw in the east, went before them, until it came and stood over where the child was. They rejoiced with great joy. And when they had come into the house, they saw the young child and fell down and worshiped him and when they had opened their treasures, they presented unto him gifts; gold and frankincense, and myrrh ….

 

APPLYING THE HUNA WORD CODE to the incident, we can only conclude that Luke, [who] was also an initiate kahuna, and that in his version of the great Huna mystery drama he first composed in the sacred language of the code, and then translated it into Greek, confident that when the time was ripe for the prophesied “Return of the True Light from the West”, someone would translate his words back into the proper code language and recover the secret lore which he struggled to preserve. The word he selected to describe the Wise Men was the one for a magician or sorcerer, and this, when translated into a Polynesian tongue, could only result in “a kahuna.” So, we are told that three na kahuna saw a star in the east.

 

THE STAR, in the code language is ho ku, and in addition to meaning “a star”, it means (1) (from root ho) “to carry or transfer”, and (2) from root ku, “something resembling something else; resembling as a memory; to rise and stand in a certain place; to be fitting and proper”. Hoku also means “a word” and can be a word of command. The command would come from high places – as a star is high, and the Aumakua is symbolized as something “up”. In the New Testament we read much about the “word’,’ and the outer meaning is that it was the “Will of the Logos”, entering the world to command it. Here we have the Aumakua, apparently one of the Three Wise Men, arriving to carry or transfer something, in this case the three selves to be incarnated in a new child. It was something resembling something else, or resembling itself as in the incarnation preceding. The place selected for the rebirth was in the family of Mary and Joseph. The place was “fitting and proper” for Jesus. But, as the Aumakua was not to be in the physical body, the mother is said to be a virgin, and Joseph not the actual father. The Aumakua, as an angel, had come to Mary to announce that she had been selected to give birth to Jesus, who was very important because he would be in full working contact with his Aumakua and could teach mankind the outer and inner way of gaining salvation. He would speak as the lesser man or Son of man, or as the Aumakua, Son of God. The root ku, has many significant meanings. One is “to fit, as a garment”, and here we have the intimation that the Aunihipili and Auhane of the baby Jesus would come in the shadowy or aka bodily garments, and be fitted into the outer physical one. The meaning, “to reach or extend from one place to another”, certainly shows us that an aka body for a Aunihipili is involved, as it and its aka cord of shadowy material make the contact with the Aumakua, who is the wisest of the three Wise Men.

 

THE AUHANE WISE MAN is the noo, or “mind” able to reason, reflect, search and do all the things a Auhane must do. There is quite a different word used to name the Aunihipili as a “mind” – na au, or the “self (au) living in the intestines”. It is the “quiet one” (na) and, (na au), “the mind; the affections (and other emotions); the heart; the seat of moral nature”, according to the dictionary, but the idea that it is the seat of the moral nature is wrong. That is the attribute of the Auhane noo noo.

 

LEST THE CODED MEANING MIGHT BE UNCLEAR, Kahuna Luke had the Wise Men come from the east. The code word used was hikina, which means “come from the east” and which refers to the rising or coming of the sun (Light is the Aumakua symbol, so it was part of the arriving unit of three.) The sun comes from the east. The dictionary says the word comes from hiki ana, or come plus ing: “A coming”.Hiki, as the prime root, has seven different meanings, and is excellent for code use. These meanings tell us that Jesus was “caused to come; was made able to do a thing or to accomplish a purpose; to affirm the truth of an event (as Luke has his coming wise men do in this root); to call or give a name. (The angel of Aumakua had appeared already to Mary and told her the child would be named “Jesus”. Still more meanings are): to consecrate (and it would seem that Jesus was consecrated to the task or purpose for which he was being made ready); to treat with contempt.” (This last meaning points straight to the contempt suffered by Jesus as the lower man who had failed to keep touch with his Aumakua, and who, for that reason, suffered and died on the cross or “blocked path”. But in dying, he may be said, symbolically, to have saved the world in giving it the teachings which embody kindly and hurtless living. The inner teaching concerned the Aumakua and the way to keep the “path” along the aka cord clear to it, so that the triune man might evolve and learn normally through a limited number of incarnations. The root, ki, in hi ki means to squirt water from the mouth, upward, as a swimmer, and this is the symbol of sending the mana (symbolized by water) up to the Aumakua in prayer. The final meaning of the full word is connected with making a prayer. It signifies “the setting apart” of something as a sacred offering. This is the offering of mana,

 

LUKE RELATES THAT THE WISE MEN were filled with exceeding joy when they saw the babe. (One feels that joy when at last making contact with the Aumakua.) They prostrated themselves before him and worshipped him. The modern translators of the account into English, used for the word “worshipped”, hoo maikai, which is “to praise and ascribe good to one”. The right word should have been used, and it is hoo mana, or “to cause mana”, that is, to generate a surcharge of mana and present it as a “living” sacrifice (of the very life force) to the Aumakua. In this act of worshipping we see that it was the Aumakua of Jesus that these initiates recognized and worshipped in the secret way.

 

THE GIVING OF THE GIFTS confirms the facts set forth above, by repeating the essential points. The Wise Men opened their treasures here, wai wai – and gave from them gifts for which there are no words in the code language, showing us that the gifts themselves hold no secret meaning. The word wai is water and water stands for mana. Doubled, as wai wai, the strength of the mana is increased. In other words, as their offering in worship, they gave much mana to the Aumakua represented as that of Jesus. There can be no mistaking what Luke was trying to code into the account for such initiates as would come later. In the other parts of the expanded tale there is no such obvious use of the code, and not until we find Jesus coming to meet John the Baptist in the desert, does the code again appear.

 

SO, dear friends of the HRA, rejoice in the commemoration of the birth of Jesus as you will. If you believe that he was an historical figure, well and good. If you believe with me that he stands as the embodiment of the ideal man – one in full contact with his own Aumakua, and so able to “Speak for the god”, rejoice that we can know him as our own Aumakua and as a member of the Great Company of na Aumakua, which overlooks our little band of seekers. If you like, consider gold the high mana which returns after prayer to bless you; frankincense as the middle mana used to set the Aunihipili into the act of prayer; and, myrrh the low mana which is the sacrificial gift, and like myrrh, is the very symbol of the Healing we so often ask for ourselves and others. Let us pray often that the Great Company may be made powerful by our mana gifts to use it for the healing of the nations.

 

IN REGARD TO THE REPORT IN H.V. 51 on the Dr. Ruth Drown case and accusations, there have been a number of letters commenting on the unfortunate matter. Some HRAs were pleased to have action taken to stop the use of “radionics” instruments under questionable circumstances, and two were anxious to assure me that they had been helped by Dr. Drown and had every confidence in her integrity. One HRA wrote:

 

“While I admire your scientific frame of mind, Mr. Long, in considering the evidence reported recently on the ‘quacks’, and your willingness to discard immediately anything not answering to so called scientific principles, you aren’t really willing to overlook some of the blunders of the F.D.A., the A.M.A and the C.M.A., are you? Think of the well publicized background of the appearance of Thalidomide, for instance, and the reason behind its release here, in the first place – money, as usual. In other words, as you know well, medicine is also big business in this country, and is getting better protection all the time, as the A.M.A. grabs more power and control.

 

“Big business is not necessarily interested in human welfare, you know …..

 

“However (the trickery in healing circles may stand), Huna means a lot more to me simply at face value – all the theories, past and present, prove a whole flock of nothing in the teeth of direct prayer experience, such as real relief following prayer etc. For me there is no doubt that something happens with directed thought, though my own experiences, as I’ve written you before, are mostly confined to plants and such things as causing people to turn around and say the exact thing I’d mentally told them to, while staring at the back of their neck, or at about the center of their breast bone. This is not to mention the odd hunches, warnings and even hallucinations that have snatched some of us from absolutely certain death, but steers clear of us in the presence of unpleasant and difficult experiences.” T. S.

 

MY COMMENT is that I am painfully aware of the trickery and evil which has crept into the healing arts and the making of medicines, but this applies to business all along the line, and to politics and all walks of life. World religions are in a state of slow change and much confusion, and world morals are at a dangerously low ebb. For this reason I feel that our research work and endeavors to inject truths, facts and sanity into the sick religions and systems of psychology, is urgently important.

 

MUCH INTEREST IS BEING TAKEN IN “GRADUATION”…

 

as we now use the term in our Huna discussions to mean the graduation at the end of a final incarnation to the next level of consciousness above one. (The Aunihipili graduates to become a Auhane in its next incarnation. The Auhane steps up, joining a self of the opposite sex to make a single “one” and becomes a Aumakua. A new animal self comes up from the animal level to be the Aunihipili of the newly formed triune team.) Here is a most interesting letter bearing on the new theory, and suggesting that our selection of the term, “graduate” is not as accidental as we may think. I quote:

 

“I have been thinking about graduation and asking my Aumakua for enlightenment on this subject. Somehow the idea of passing on before graduation just doesn’t appeal to me, something about it FEELS wrong.

 

“Back in the early 1950s my husband and I attended Unity Training School for teachers. In my Lessons In Truth class I had a woman teacher who inspired me so very much that I found after the first two weeks in her class I was literally taking the answers from her. The answers usually came to me by way of feeling the answer. She thought I was a wonderful student and so I lived up to her expectations.

 

“One afternoon after a very inspirational class I suddenly was aware of a presence within me urging me to meditation and a dedication to the spiritual life. I was dreaming spiritual dreams and knew the meaning while having the dream. I was in an area of extreme light where I was being taught. One morning while coming out of the dream I kept repeating, ‘I must understand, when the soul accomplishes that which it came to do, it passes on.’

 

“I could write pages of experiences that followed the next six weeks back home. I found the practice of the presence going on within me day and night and I was aware of a love that was beyond explanation. I have not seen the teacher since, but every time I return to Unity for classes I get a partial return of that experience. Also I have discovered that when that teacher speaks to me in a dream, it is my Aumakua speaking.

 

“Several years after the above experience she came to me in a dream and said, ‘I so wanted you to GRADUATE before I leave, but you inadvertently skipped one question.’ She repeated, ‘I so wanted you to graduate.’ When I spoke up and answered that if she would let me graduate I would agree to take up that ‘question’ after graduation. She agreed and told me to prepare to ‘graduate tomorrow’.

 

“If I had read of graduation in your books, I wasn’t aware of it (Note: The idea is a very recent one, and not mentioned in my writings until in a recent H.V. mfl.) so that the dream about graduation didn’t have much meaning then. Several months after this dream I did have an experience during meditation that I didn’t understand. Some time later I read the book by Buck, Cosmic Consciousness, and was surprised to find that my spiritual experience was similar to those having an experience in Cosmic Consciousness.” (Signed) H. H.

 

I COMMENT. We still do not know whether or not the Aumakua arranges at times to appear as a person in a physical body to speak to one, or whether the appearance may be part of a dream and the thing said a direct statement about something, or something said which must be considered as a symbol of something else. The annals of Psychic Research are filled with the appearances of spirits in various stages of manifestation, all the way from a misty face in a cloudy or ectoplasmic background, to full physical materialization in apparently living and breathing flesh. The living, on the other hand, seem at times to have words put into their mouths by their na Aumakua in the way the na kahuna termed, “Speaking for the god”. Then there are the spirits who speak through the mouths of mediums in the seances, and who appear to be the spirits of those who have died rather than na Aumakua. The things which are said allow us to assess the nature of the speaker. Most seance communications from spirits are lacking the bit of superior something which would mark the speaker as a Aumakua knowing ever so much more than the living Auhane. I cannot recall anything given through a medium which has in it evidence of the superior Aumakua knowledge. The libraries are filled with books dictated by spirits, some claiming to speak as divine beings. But in every case, one of us could have thought up and presented a similar statement. I am thinking of the Biblical prophets and what they have said, also of the communicators in Oahspe and similar spirit dictated books. I still keep coming back to the argument that only when such spirits can come to agree on what they say of life and survival and even the past history of mankind (check Oahspe against the Book of Morman or The Urantia Book, for instance and see the nearly complete disagreement) should their words be taken at face value. It looks to me that there is a possibility that the Aumakua may at times put ideas instead of words into the mind of the Aunihipili, and that these ideas are put into words for the Auhane to hear as from an apparition or from a dream personage. However, we know that the Aunihipili is given to coloring such matters to fit its fixed beliefs or to making something symbolic out of the items given to it to pass on, leaving the Auhane to try to learn what the symbol might mean. There is still another possibility: that good spirits acting as friends or guardians may be given information by the na Aumakua concerning events about to take place, and where there is danger, may seem to speak a voiced warning in the ear. Of course, it is all but impossible for a Auhane to imagine what a Aumakua could possibly say, even if it spoke from the blue, which would be marked by superior mental power. The one thing on which we seem so far to be able to depend is the accurate prediction of a future event. Na kahuna believed that only the na Aumakua could see into the future, and then only to a limited distance except for certain set events which would effect more people in a large way. To me the accuracy of a given prediction seems a fairly reliable test for the Aumakua identity of the originator of the prediction, no matter whether it is given through a medium or in a dream or just through a strong intuition or “hunch”.

 

HERE IS A MOST INTERESTING REPORT on the use of suggestion, telepathically administered during waking hours, but inspired by the reading of the discussions in the back issues of the bulletins of the Hudson method of healing through the use of suggestion sent telepathically when both operator and patient slept. HRA Ann Ober has sent in the report. I quote:

 

ESP VS. NASTY WEIGHT PROBLEM AND ESP VS. LACK OF VITALITY

 

Friend Eve: a mighty wonderful woman a dear friend from away back, beautiful blond with china blue eyes, and an ornery weight problem that is a decided threat to her health. She (being acquainted with Huna) had had talks with her “George” many times about this business of gaining when she already ate practically nothing. She felt, somehow, that “G” was just chuckling at her, not taking Eve’s Auhane very seriously. I asked, “How about our setting up an experiment whereby I use direct telepathic suggestion to your George about losing weight?” She asked, “What can I do for you?”

 

As of August 13th, we went to work: I pictured Eve as slender as a wand, with none of her clothes fitting her anymore, and she pictured me as having more vitality and strength. The results reported are those obtained up to September 30th, which is the last date she communicated as she lives a hectic life. I will go to see her soon and find out more. (They live some distance apart.)

 

Eve knew when I was thinking of her. I told her I would try to get through to her at 8:00 A.M. However, I often could not make it at that time, and I came in as late as 10:00 P.M. I remembered the days that I had not been able to “suggest” to her on time. Sure enough, she found herself thinking of me at the late and odd times when I could make it on those very days.

 

At first, August 13 to 27th, approximately, nothing happened; she stubbornly persisted in gaining weight. Then, quite suddenly, she began to lose weight and had to remember to eat enough to “keep a bird alive”. By the last of September she had lost eight pounds; not too impressive except when one realizes that she has a glandular trouble, with a certain gland cutting a caper and working just opposite to what it should, aggravating the weight problem. I can’t wait to find out how she has fared since! The suggestion is given once daily. Nothing but direct suggestion used, no prayer. We want to find out how effective this simple method will be over the long run.

 

And then there was poor ol’ Annie, with just not so much of the old “vigah”. Eve pictured me as strong and energetic, the same kind of a direct telepathic arrangement. I do not sense just when she is thinking of me, though I do think of her often, always at odd times. I have noted one striking thing,  no more “limp rag” feeling in the mornings that had plagued me, and I seem to get along quite well on relatively less sleep than I used to.

 

“Waggs”, Eve’s dog, is improving too. We have both been working on him. He was under threat of being put to sleep for a time, but that was delayed, and it looks as if we were winning out. (End quote.)

 

COMMENT: I am delighted to see such an experiment being carried out. It makes me begin to wonder whether or not we have overlooked the element of telepathic suggestion in our efforts to concentrate on prayer.

 

Perhaps we have been neglecting our full part in the healing mechanism we try to employ in the TMHG sittings at 3 and 7 P.M. daily (California time). The Aunihipili must make the telepathic contacts with those who request help or healing, and the Auhane, with the help of the Aunihipili and its memory, must recall for each one the picture (made earlier) of the needed condition as if already realized. The picture is sent to na Aumakua presiding over the sittings, to be worked with and the mana is sent by us all as best we can manage it, along the connecting aka threads. What may be missing is the use of the hypnotic will power of the Auhane to send out to each one as treated the suggestion that the desired condition has been brought about. I will begin at once to see what I can do as center in the TMHG work to send out the healing suggestions. HRA Ann Ober has demonstrated rather well that the suggestion all by itself is potent. If added to the parts played by the Aunihipili and Aumakua, we may have a missing link in the action chain. If you can set up a test project such as Ann reports, do see what you can accomplish and let me know if you get definite results. (We found sometime back that the Hudson method of sending suggestion during sleep was often very effective. I continually use it to try to get help for those in the TMHG who have urgent health needs.)

 

DO BLOOD TRANSFUSIONS BRING “EATING COMPANION” SPIRITS?

 

This question needs an answer, and I would like to have the signatures of any of you who have had blood transfusions, so that I can make a P.A. reading and try to gain more information for our common fund. The question was raised by one of the HRAs and I now quote from her letter.

 

“I have a seed of an idea which I think may interest you. Back in July you made a reading from my signature with the notation that an ‘eating companion’ spirit showed, and that from pendulum talk you concluded that it was a non-relative male.

 

“Do you give any credence to the idea that such a thing could be picked up with a blood transfusion?

 

“At Christmas, while in the hospital, they gave me a quart of blood. Less than a month after this I developed eczema. I’ve never in my life before had an allergy. After smoking since I was 15, I gave up smoking with little or no effort though I’d wanted to and tried in vain for years. I’ve always been a tea drinker, keeping a pot handy all evening, and I’ve never enjoyed coffee. Suddenly, after leaving the hospital, tea was repugnant to me and I craved coffee and still do, though I don’t enjoy the taste of it. I’ve also developed odd aches and pains and suffer from insomnia. I’ve always prided myself on my agility and on my  ability to sleep any place, on the floor as well as in the grandest bed. Also, I’ve suddenly started to have a lot of trouble with my eyesight, going from strong to stronger glasses. The doctor says no cataract or anything like that. Also, I can’t seem to shake this anemia though I take iron pills and try to choke down meat – which I loathe. Don’t I sound like a regular hypochondriac though? But that’s not the point: it is this complete and radical change which has come.

 

“I don’t know what your opinion is of Max Heindel, but note this from his Mysteries of the Great Operas. In speaking of ‘Faust’, he says Lucifer requests Faust to sign with a drop of blood. And when asked the reason, he says cunningly, ‘Mood is a most peculiar essence’. The Bible says it is the seat of the soul….

 

“When blood is extracted from the human body it coagulates, every particle is of a peculiar form not duplicated by the particles of any other human being. Therefore, the one who has the blood of a certain person has a connecting link with the Spirit that built the blood particles He has power over that person if he knows how to use this knowledge. That is why Lucifer required the signature in Faust’s blood, for with the name of the victim thus written in blood, he could hold the soul in bondage according to the laws involved.

 

“It’s funny, but every time I get to thinking along a certain line, things pertaining to it fall right into my hands. Yesterday I had to see a young couple who had applied to run a foster home. For no reason they handed me a pamphlet on ‘Blood, Medicine and the Law of God.’ Their church is absolutely against transfusions of blood, and they have been ridiculed in the press for this stand many times.

 

“Quoting from the Book of Genesis 9:3 4. ‘Only flesh with its soul … its blood…. you must not eat, God admonished Noah, following the Flood. And Leviticus 3:17. ‘You must not eat any fat or any blood at all …..’

 

“If  ‘eating companions’ can be picked up this way through blood transfusions, might there not be a relationship between the marked increase in mental disorders and the increase in transfusions in the last decade? I’ve not been able to buy the theory that the increase in mental illness is due to the stepped up tempo of our times, Think how much more ‘stepped up’ it must have been back in the time of the early Christians when you had to work incessantly and mighty fast too in order just to get the barest sustenance for yourself and family and then risk being trampled in the streets by chariot horses besides. It has been reported that the number of blood transfusions given has increased tenfold in the last decade, over fiftyfold since 1938. According to the president of the American Association of Blood Banks, in the U.S.A. alone there are five million blood transfusions in a year.

 

“What would you think of taking a reading of a spot of blood on a card instead of a signature? If you are interested I’ll send one along. It might be interesting to see how the pendulum would react – or have you tried it?”

 

MY COMMENT: The blood sample has not been sent as yet, so I do not know how a reading from one would go. A spot of saliva and a blood spot have been used in the various radionics instruments for contact, and I suppose that any intimate part of the body would furnish the needed aka thread of connection to put one into contact with the owner. One also can read from a thumbprint or photo reproduced in a printed magazine or paper, so a blood spot should be excellent, even if not necessary, when an inked signature is so much easier to obtain.

 

The thought that one might pick up eating companion spirits through a blood transfusion is rather frightening. For research work in this part of the field one would need readings made of a number of persons both before and after a transfusion. An old signature or photo might allow a separate reading to compare with the one made after the transfusion. In theory, the spirits which obsess the living are those of the dead. Blood transfusions are made with blood donated by living persons and it is quite possible that several donors would have their blood mixed in filling the containers to be frozen and stored away, or to be used soon. Undoubtedly the Huna theory would hold that the patient would have aka threads attached to each one who gave blood. But a handshake or even a sight of a person can also establish such a connecting thread – and this we may say happens daily without any obsessing influence coming back over the thread as a result. On the other hand we know that blood from a person harboring the virus of liver infection has caused others to suffer through transfusions. Most significant, of course, is the recent research in which protein of some kind has been extracted from the blood of those suffering from schizophrenia,. then injected into normal people, producing for a time the symptoms of obsession. One cannot help wondering whether the chemical in the blood causes the symptoms, or whether the obsessing entities of the patients come temporarily to take over, but are driven out by na Aunihipili of the normal people when the small amount of chemical is gone. If we read the code correctly as found in the stories of how Jesus cast out evil spirits, we get the information that when there are some evil inclinations in a person, these tend to attract spirits of an evil nature. The ones who were helped were admonished to mend their ways lest the house, all newly swept and garnished, be left unguarded and the evil spirits return and bring others with them.

 

It seems to me that there might be a remote chance that the living who donated the blood might, through this implanted aka thread contact, share in some way their unrecognized obsessive spirits, or might even exert a distant suggestive effect to implant their own ills, although donors are supposedly tested for good health. Some latent disease tendency might be there, or some poor persons bent on earning a bit by selling blood, might be about their Ills. The final speculation is far fetched, indeed, but just could be connected with the answer. We have much evidence to show that some of us bring over subliminal memories of the ills suffered in a past incarnation, even the death pangs, and when these memories are acted upon secretly by the Aunihipili, the old symptoms are reestablished in the present body. If one such should be a donor, and should share the submerged memories through some unconscious act of telepathic exchange on the part of the Aunihipili, this could explain the variety of strange symptoms which may come after the transfusions. We walk on very thin ice at this point, and still, we must turn over every stone if we are to be sure that we have missed nothing of vital importance.

 

SOME “RADIONICS” INSTRUMENTS DO USE ELECTRIC CURRENT, I am reminded by letters that have arrived recently. I have been told that the blood spot sample is placed in a chamber which is activated by electricity. I know that many experiments have been made in this respect. The DE LA WARR Laboratories in England, before legal trouble came, were the scene of endless experiments. Samples were placed in magnetic fields of many kinds, and there were efforts to use instruments of the very sensitive type to magnify radiations coming from the sample, the idea being that if this could be done as with brain waves, and the various diseases identified by a constant pattern, the diagnostic angle would be solved. So far as I know, the radiations were not strong enough to be made to register. The electrical currents and magnetic fields were also hooked up from sample chamber or direct contact to the rubbing plate (which seems never to have been replaced by anything mechanical), and elaborate charges were arranged and made to play on the sample with the idea that it would be activated and broadcast a corrected and healing radiation to the near or distant patient. Much very interesting work was done and reported on in the MIND AND MATTER quarterly magazine put out for a short time by this English group working at Oxford, and, presumably, having access to the best minds in the University as speculation and testing was carried on. If the work could have been supported by a foundation and the necessity for selling instruments or charging for diagnosis and treatment obviated, all legal difficulties might have been easily avoided and the promising project continued without break. I have had no news of the situation for some time. If any of you know what is happening, I would much appreciate being brought up to date. I am also badly behind in news of the experimental work being done by HRA Dr. Westlake and his small group.