Max F. Long, Vol 13 (1964), English HUNA VISTAS Bulletins 53 - 63


HUNA VISTAS BULLETIN 53

New Year Predictions – Yoga Breathing

January, 1964

 

 

A HAPPY NEW YEAR TO YOU ALL!! May more of your dreams and those of the HRA be realized in a world blessed with growing peace and understanding between men and nations. The prospects appear at this time to be increasingly bright. With hope for the best. I will now turn prophet and run the Tarot Cards to see what they predict.

 

LAST YEAR’S PREDICTIONS were given on page 9 of the H.V. for December, ’63, No. 40., in case you wish to see how well the predictions hit the mark last year. I predicted that the big trouble about Cuba would quiet down and that we would even promise not to try to overthrow Castro, which was correct. I predicted the turning away from Russia and China to accept U.S.A. aid and the resumption of trade and of tourist business and in these items I failed. For Russia I predicted crop failure and money pressures making for the desire of more peaceful world relations. All this has come about and military funds are being diverted to build chemical fertilizer plants. The card runs showed Red China under hard general conditions and starting a new set of changes, with the “Death” card calling for epidemics or deadly disasters, and help being offered by ourselves and others. This prediction seems to have failed unless we read the “Death” card [as] one of the changing position in which Russia has withdrawn help and China’s Great Leap Forward has fiddled out badly. The war with India stopped as per the cards, but what bribe might have been offered and accepted to stop China, we do not know – if any. The general “Business as usual” prediction came out well.

 

FOR THE YEAR OF 1964

Let me run the Tarot Cards and see what portends.

 

RED CHINA: The “Falling Tower” with four of the lesser Sword cards indicate grave trouble caused by keeping on with small aggressions. Next is indicated a strong party trying to make a start at resuming a place in the world of trade, with efforts to sell enough to get dollars for necessary outside purchases. More friendly approaches are made and business interests help promote better world relationship. The old ideals of World Revolution appear to be given up for something more possible and profitable. ForLAOS, more peaceful conditions appear to be in the making, with our money still being poured in to fight the Reds and get the country on its feet. For White China (if we can use that term) there will be little change but some disappointments for the leaders. JAPAN also comes under the “Fool” card with China, and seems to be making radical changes in plans – changes quickly planned and acted upon to right existing or old wrongs and demand justice in some form. Business plans and efforts initiated in the recent past begin to pay off, but much more is needed. Trade with China and mutual plans for the benefit of the Orient seem on the way this year. No great quake or other disasters are indicated for Japan in 1964.

 

INDIA makes peace and can divert war funds to helping business and internal plans. England befriends her. Russian help is delayed or stopped, and China is no longer a threat. Peace with Pakistan will be negotiated. Money aid will be given, new enterprizes started, but on the whole the progress is delayed and very slow.

 

AFRICA: Things are looking up in the parts dominated by Whites, but while business is good and things more peaceful on the surface, the “Devil” card turns up to indicate very strong and evil forces at work behind the scenes. Greed and prejudice build for an eventual explosion. The freed African nations get help and muddle along. Egypt is very poor this coming year and internal affairs are such that there is much unrest. Long term plans for the big dam project are slow to make the grade, and outside help is sought for and new markets needed for Egyptian products. Keeping the Near East and Israel stirred up and men under arms is too great a burden when there is hunger along the Nile. ISRAEL has some troubles early in the year, but gets on well after that. SOUTH AMERICA shows the usual revolutions and conflict of interests between parties and the rich and poor, also the Big Foreign Interests. U.S.A. pours out money with scant results. Brazil comes in for a drastic revision of governmental policies. MEXICOdoes fairly well.

 

ENGLAND gives a most interesting card run, indicating that dark business conditions are not as bad as feared and improve during the year. Most significant are the cards showing a return to high standing in world leadership, this time wise elder statesmen taking the lead in working for peace and the beating of swords into plowshares. The period of breaking up of the old British Empire seems to be in reverse now with old ties revived and the new little nations turning with more and more confidence to the British for understanding and wise guidance. Even if kept out of the Common Market, England will manage and the Commonwealth trade prosper.

 

FRANCE and EUROPE prosper, with France more and more in command of affairs. Less and less money will be spent for war preparations and more and more on putting the Common Market countries into a tight little group where mutual help is to the fore. France seems to be in the process of having its conflicting parties slapped down by a dictator so that things can progress in the nation. WEST GERMANY prospers and continues to expand its world markets, with no indication of trouble in Berlin.

 

RUSSIA appears to be starting to benefit greatly through the increasing number of well educated people in the nation. The Ten of Swords card come up indicating the end of the wish to conquer the world by the use of arms, and also the end of the fear that the world outside the Red sphere will jump the Reds. Changes of old beliefs and plans related to world revolution are indicated by the V and VIII of Cups, both showing the giving up of old hopes and plans while searching for something new and better. New business enterprises are indicated, help continues to be given some other nations, and there is a decided turn from war to business. Friendly moves are increasing this year, and the Berlin Wall which was opened briefly for Christmas, may become lower as the year progresses. Bonds with Red China will be strengthened as both countries make new starts and begin to give up the idea that war as the way to promote world Communism. Some more radical change in ideas may appear in China and surprise Red Russia, while Japan throws its commercial shadow more strongly over the Orient.

 

THE UNITED STATES takes more and more a world view of things in 1964, and the Isolationists lose more ground. We will work more and more closely with other nations and in the United Nations, while Great Britain and the other English speaking countries will draw closer to us. Colored people will be given a much better deal. The women will have more to say this year about things in government. The effort to promote world disarmament may be set back by double dealing on the part of some other country, and the hopes for a swift transition from the cold war to a full peace appear to dim and come in for delay, but the hopes will be realized in a few more years – as is indicated by the cards of high Guidance. Medicine will be in the news this year with a renovation of bad practices and some better laws to control manufacturers. Better medical care for the aged may be given, but not as much as many had hoped. Finances improve during the year, with some minor drops in the stock and bond market. Unemployment continues to be a growing and difficult problem as the population explosion continues. The unions will be under pressure and may be faced with forced arbitration of disputes involving public interest. President Johnson has good cards and will probably push ahead with the plans made by former president Kennedy, but he will offer at least two new plans of his own and will do well under high Guidance. During the year something may be done to try to curb increasing drunkenness. His P.A. reading shows him fully clockwise and constructive. 374 degrees: good and high, indicating the “expertly practical”.

 

THE WORLD AT LARGE for the year cuts fair financial conditions under the King of Pentacles. Fair business is predicted by the Queen of Wands, stressing the filling of the needs of women and the homes and schools. The Queen of Cups tells of the “heart’s desires” and hopes. Again stressing the importance of women and the home in world needs and plans. In the suit of wars and strife two cards come up: The X of Swords, showing the end of wars, and pointing to the end of the threat of atom bombs in major wars. The Ace of Swords comes up beside the other card, indicating new authority to prevent wars, and the indications point to a step in the direction of a World Military Police Force to keep the peace. Five minor cards as described, were accompanied by four fine Major Tarots: The Magician shows the new turn in world affairs, perhaps the “New Age” is upon us. The Empress shows arts and science and the increasing power of women and things dear to them, also prosperity in this part of our affairs. The Chariot: a card of cooperation between opposites, as between man and woman, or in this case the opposed Communist and Capitalistic powers. Then comes The Hermit, giving us high spiritual guidance from the Upper Levels of Beings – higher ideals, brighter plans, and learning at last from the bitter experience of the past. (No cards to indicate a major difficulty or any disaster such as the earth tipping over or an invasion of evil Flying Saucerites.)

 

FOR THE HUNA RESEARCH ASSOCIATES WORK, I have made a most interesting draw. There are three minor and four Major Tarots. The VIII of Cups shows the man with several cups obtained and stacked up, but he takes staff in hand to leave them to go to search for more. It is night, indicating the occult nature of the search. We will continue our search for the inner secrets of Huna. The VII of Cups shows the vision of wonderful things which may be found, and I can think of nothing more wonderful than the further and deeper secrets such as instant healing. A third Cup is that of the Page of Cups, in which a youth sees a fish rising from a cup he holds in his hand. The fish is the symbol of the present age, and many consider it the age of Christianity, in which the fish was symbolically used. In our work we have been, and will continue to be, busy uncovering the coded Huna lore in the Gospels.

 

If we can give the world the inner meaning of the teachings of Jesus, as a great and initiate kahuna, and can show the folly of the great accretion of misleading dogmas, we will have done much to help the world out of the Piscean Age and into the next, the Aquarian or age symbolized by the man pouring water from a jar – na Aumakua pouring mana down upon the lower selves being a possible interpretation.

 

OUR HRA DRAW gave first (in the majors which came up) the JUSTICE card. It is a most significant card, showing as it does a figure with girlish features which is the combined male-female making up a Aumakua – a meaning reinforced by the fact that behind the figure are the two pillars of the opposites. On the head of the figure rests a crown with three points, indicating the three selves, of which the Aumakua is one. On the crown is a square, sign of the physical body used by the three-self being. The cape is fastened also with a clasp which is square. In the left hand the figure holds the scales, balancing all things, as we of the HRA try to do in searching for knowledge. This is also the sign of Libra trine of the sign Aquarius, I believe, and so a pointer to the new age we envision. The HIGH PRIESTESS comes next, this repeating the symbol of the Aumakua, but stressing the Mother side. The scroll held in the Mother’s lap is partly hidden. It is the Huna Lore for us, and our work is to read the scroll. The combined sun and moon and two pillars in the card symbol tell us that the Mother includes the Father as a Aumakua. The third Major is that of THE EMPEROR, and this shows the old ruler, fully armed and in authority. In one hand he holds the sphere symbolizing Venus and the Mother, in the other, the staff or scepter topped by the symbol of the union of male and female – the sign of the Aumakua and of the ruler’s level of authority, although he rules in the physical. On his throne appear four ram’s heads, symbol of the Piscean “Lamb” of the passing age of sacrifice and faith. The fourth Major is DEATH, and in this a figure of death rides a white horse over helpless people. He has on his banner the symbol of three selves and the three are hidden behind the five pointed design indicating a pentacle – in which figure three triangles are overlaid for the three blending selves of man. The figure is related to the card JUDGEMENT, showing the dead rising from the grave and representing the secret of reincarnation. It looks very much that our task will be one of restoring the knowledge of reincarnation to basic Huna-Christianity. (No card of disaster comes with the DEATH card, so it is not read as death of the HRA.)

 

THE CONTINUATION OF THE HUNA VISTAS came in for a special run, and these cards showed a variety of difficulties and small successes. I take it that with some backing and filling, the H.V. can continue as usual.

 

FOR GROUP ORGANIZATION the run is discouraging. I fear that what I took to be Guidance in the matter of trying to form groups in 1963 was a flashback on the part of my Aunihipili to the original hopes and plans when the HRA was first started.

 

FOR THE HUNA IN BIBLE Guidance to get out a word list and expand in a book of sorts the material of the Huna code: the draw seems to indicate that this was real Guidance. The are four Pentacle cards, showing that funds to see the venture through will be available, and over these four stands the Major Trump, The Empress, which promises well for the entire venture. If only I can find time to work on the book this year, it could be ready to go to the offset printers in about 12 months, and in two or three more months, be ready to send out. I will continue to ask for Guidance and Help in this matter and, having gotten real Guidance in one thing, may go hopefully forward to try on other lines as the need arises. (I will announce it the very first moment that the proposed book begins to be ready, but, in the meantime, please do not jump the gun on me and place an order for a copy. If you wish to hasten the time of publication, keep your letters and visits as short as you possibly can.)

 

I almost forgot CUBA. The cards run showing STRENGTH as the key here. All of the nations involved seem to stand pat on their positions, but no war cards show. The millions in ransom we gave in return for the Bay of Pigs prisoners seems to have ended for the present the material help we might offer, and the card which I read as resumption of tourist visiting, may have been the return of prisoners and arrival of refugees in U.S.A. It looks from the cards to be a waiting game for 1964.

 

THE ASSASSINATION OF PRESIDENT KENNEDY has again emphasized the great need to teach the Huna doctrine of non-hurt, and the Huna-in-Christianity doctrine of love. All too many of those who transferred their hatred of the Democratic Party to the President helped build the atmosphere of hate which we saw motivate a very evil “eating companion” spirit who forced the living man, Oswald, to make his crafty plans and then kill without mercy. The P.A. reading of Oswald tells the story all too plainly. By himself, he was good and kindly, but with a Aunihipili filled with the commands of the obsessing spirit, he was weak and low in intelligence, his degree being only 266. The spirit exerting his hypnotic control over the man was of 392 degrees standing very clever and able to plan. The spirit has no Aunihipili of its own, and so preyed on the Aunihipili of the man. Had the time come for the authorities to make use of the P.A. reading system, this killer would certainly have been kept under watch at critical times.

 

JACK RUBY, who killed the assassin, Oswald, is not obsessed, according to the P.A. reading made on him. He is a man who is constructive on the general level, and especially in the Aunihipili. But his Aunihipili circle shows that it is out of hand and subject to insane emotional storms, as his history from his past indicates. His circle started to swing large and round, but became smaller and smaller, the pendulum stopping at a central dot, then resuming the swing slowly to go back in a spiral fashion to normal size. This man should also have been under guard. A good intention, such as he may still think his was when he killed the killer, is no less dangerous than the spirit’s evil intent. I have never run into the “spiral” circle before, and the Aunihipili must have invented the movement to try to tell me the peculiar nature of Ruby’s mental defect. It will he interesting to watch what is brought out at the trial to cover the question of his sanity. My guess is that he will be sent to a mental hospital, perhaps for life, but not hanged.

 

THE MOST TERRIBLE CHRISTMAS CARD I EVER RECEIVED came from a former HRA almost on the day of the assassination. It was a printed card in a big No. 10 envelope which she must have purchased from some of the evil people who fan the hate flames and profit by selling hate literature. The card was one bearing a Christmas message of the blackest kind of hate. It accused President Kennedy of being the Anti-Christ of the Book of Revelations, and the tool of the Catholic Church, described as the instrument of the world’s dark forces. This example of hate at a time when we commemorate the birth of the great Initiate who taught gentleness and love, still stuns me. One other HRA told me that he was glad to see President Kennedy out of the way because he was trying to do bad things, but sorry that he was killed. I begin to think I know who crucified Jesus – if he actually was crucified in the flesh – but it certainly was NOT the good and faithful run-of-the-mill Jews. The haters, on the other hand, deserve some understanding and sympathy. Buddha described their suffering and their desperate plight in his time when he included in the list of statements covering life and its problems and necessities the one, “THERE IS NO PAIN LIKE HATE”. He classed the unhappiness caused by greed, envy and fear far below that caused by HATE. Jesus gave the antidote for the pain of hate when he commanded us to replace hate with love.

 

HRA ANN OBER MADE AN INTERESTING DISCOVERY when running a check for me on the P.A. readings of the assassin, Oswald. Her reading matched mine very closely, but in asking for the reading of the obsessing spirit, several days after his death, she found by questioning her Aunihipili that the spirit had left Oswald after his death. This is the first time anyone of us, so far as I know, has thought to inquire whether or not the eating companions leave the living at death. It is most encouraging to learn that there is good reason to believe that death, at least, brings release from their influence. On the other hand, the possibility that Oswald’s evil spirit may now hunt up another living victim and prompt him to murder is a little frightening. Ann reported in last H.V. the success of the sending of waking suggestion, telepathically, to a friend with a weight control problem. She reports now, a month later, that the good results are continuing. You will recall that her friend, in return, sent Ann suggestions of more strength and general vitality, and that they both worked on an ailing dog. All three have progressed nicely. How about some of the rest of you finding a partner and trying out the suggestion experiment, then reporting to give the results? The Hudson system of sending suggestion during sleep has worked well, and it may be that it is even more effective if the suggestion is sent while both parties to the arrangement are awake. One is made to wonder how much the element of suggestion enters into the “absent treatment” work which is popularly supposed to be based entirely on calling down Divine assistance. In our own TMHG treatment work in which I sit as center of the activity at 3 and 7 daily, I have been trying to add suggestion to the sending of the picture of the desired results to na Aumakua. In adding the suggestion element, the time taken is doubled, and it is impossible to tell whether or not the suggestion addition is getting better results. If the number of “answers” to our mutual prayers increases, we can try to decide on the value of the mixture. It is too early as yet to be sure, but the results are very satisfactory in many cases. (Suggestion is sent to the person, not mixed with the picture.)

 

ACCUMULATING A MANA SURCHARGE to send to the Aumakua or to help make the suggestion stronger to send telepathically, is important. Only Huna and Yoga recognize the importance, and both rely on breathing to help in the accumulation. So far, in our effort to use the Huna methods, we have done little more than increase the breathing as a help in accumulation, the theory being that more oxygen is taken in and more blood sugar burned to create more vital force. Yoga, on the other hand, has used the practice of breathing in special ways while holding in mind the getting of special effects to correspond. The theory of the positive and negative “prana” currents running in opposing spirals up along the chakra centers of the spine, has been widely accepted in modem Yoga, but is hard to find in the very early Yoga writings. Huna names no “Ida” and “Pinggala” currents, and the possibility of mana having positive and negative sides is not indicated so far as I have been able to learn. Huna knows no “serpent fires”.

 

OUR EXPERT IN YOGA MATTERS, HRA R.H., once gave us his gleanings taken from years of reading books on Yoga – most of which he found worthless – and from his personal tests and later successful use of certain selected parts of the ancient “art of UNION”. His article was titled something like, “Yoga, the Besmer Process”, but I have been unable to locate it in the back Huna Vistas after a search of half an hour, not having an index of them made up. I did find, in H.V. 29, on page 4, however, his condensed instructions for the Yogic rhythmic breathing: Breathe in for 4 counts, hold for two counts then exhale …. then repeat. Not too deep at first or too long continued, but with practice deeper breaths can be taken and the rhythm kept up longer. When the article appeared, HRAs were invited to try the methods given and to write to HRA R.H. care of myself. Oddly enough, little interest was aroused at that time and only a few letters came touching on the matter. As I write, a new letter has arrived from HRA R.H., once more calling our attention to the Yoga system and its value as an adjunct to Huna, or even a lost out part. What he has to say deserves our attention. I quote parts of his letter:

 

“There has come into the Huna Vistas an almost interminable ‘rundown’ on Yoga. For myself, I don’t see how you can possibly get over to the HRAs the value of Yoga, because you, yourself, are not a practicing yogin, never have been, and are, in fact, only a book reading expert. Let me hasten to add that I feel that you are doing the best you can in a tough situation, to try to make Huna stick with a lot of footloose neo-intellectuals.

“I have, in the past, pointed out that I took off after the Ida-Pingala breath to see if the ancient Huna deep breathing could possibly be systematic. Not since you tried to explore the possibilities of the Yoga breathing rhythms have you made mention of anything but some of the homemade rhythms used by different HRAs. I say to you, Max bar Long, that until one has tried this I-P rhythm, one hasn’t even LIVED! I have been back through the veil; I have been permitted to see the ‘solidified future’ four months in advance; I have become so sensitive that when a couple tried to give me ‘triangle trouble’ over the phone, I was able to detect, and, after almost two years, recognize the persons, and fathom their reasons …

 

“If you don’t turn the HRA to a systematic ‘deep breathing’, you might as well forget any development of ‘instantaneous healing’, or, if you like, advanced development. Remember: ‘He who does not breathe does not live. The more breath, the more life. Breathe more copiously, live more abundantly.’ I suggest that instead of running down Yoga as being a catchpot for decadent theories and a snare and general delusion, why not get after the part which the practitioners say is the key to all their miracles?… You are ruining your best work by neglecting it, Huna; and by running away from what is good cross breed practice, if you will – YOGA.”

 

HRA R.H. tells in his letter of the wonderful things which have come to him in the past eighteen months, and offers to write for us in the Huna Vistas an account of his experiences with a Preface of about 700 words, and three sections to follow, titled: 1) The Messenger Visits, 1600 words. 2) Regression, 650 words. And 3) The Determined Future, 1,000 words. Of this material he says, “I believe this would be a good illustration of what one might expect to get in terms of sensitivity or experience – either plus or minus. I never expected to get ANY of this. All I did was to exercise, pray Huna style, and the experiences followed. One thing I never had to do: try to determine whether MFL was right or wrong. All followed the exercises, and in this term is understood to be included the prayer action. In other words, I accept your attitude that prayer action is an exercise.” I, MFL, am wondering whether enough interest might be generated this time in material listed above to justify giving over about two issues of the Huna Vistas to it. Of course, as I have not seen the material in note form, and so cannot know how it would go when written out for us, I am at loss to know what to decide. We certainly do not wish to overlook a bet and a few of us with more time and determination than my “book expert” self might settle down to give the proper time to testing any system which might be suggested. Perhaps even I might manage some way to make time for steady daily testing, and I know that most of you are as pressed for time as I am so, What to do? Any ideas on the matter?

 

THAT THERE MIGHT BE SOMETHING OF YOGA IN HUNA BREATHING, or Huna in Yoga, I would be the last to deny. For some time I have wondered whether or not na kahuna had a rhythm of breathing based on FOUR in some way. The word, ha, in the Hawaiian is the Huna symbol for the entire process of accumulating mana and sending it to the Aumakua while making a request for some change in present conditions. Ha has several meanings, foremost that of heavy breathing. It is also the number four. The Ida and Pingala prana forces of some schools of Yoga are but two in number, and one would hardly expect them to be indicated by the ha or four. One of the favorite Yoga breathing exercises is that of breathing in through one nostril and out through the other, alternating the process. This does not seem to add up to four steps, nor does breathing in to the count of four seconds, holding the breath for two seconds or counts, and then breathing out. True, the holding for four counts would fit, but not the rest of the things done with or without the count just where the I-P elements come into the theory of practice worked out by HRA R. H. I do not know, but he must have something in his mind.

 

In the language of the Hawaiian na kahuna, ma ha means “to rest”. Ma has the meaning mainly of continuing an action, so one might guess that one continued a series of four actions, then rested. The additional meaning for the full word is “to be satisfied”, and it has also the meaning of being healed, rested from pain and the like. I have at times wondered about this word as it occurs in Sanskrit, and has there the meaning of “great” or inclusive. It is used as a root to describe many items in Kundalini Yoga, but so far I can find no indication that the Hawaiian and the Sanskrit roots hold anything in common when it comes to open or even secret meanings. Perhaps some of you who have delved in this part of the field might be able to see for us a connection between the Huna “four” and the breathing done to help along the work of the Aunihipili in accumulating mana. From experience I can say that about four good, long, deep breaths taken one after another seems to do very well for me when I set about accumulating mana. More than that seems to result in a degree of oxygen intoxication unless more time is allowed between the breaths. Moderation is a key preachment of Huna, and I fail to see how one can live more fully by overdoing the deep breathing than by following the normal in which Nature keeps us in balance between oxygen and carbon dioxide, the latter acting as the valve to turn on more or less breathing speed and power. My thought is that while it is important to breathe right to accumulate mana, it is even more important to know what to do with the surcharge, once it is available. Sending it by mental command and picturing to spiral as a positive and a negative force upward along the spine to strike and open the “Door of Brahm” in the top of the head, (as advocated in Kundalini Yoga), seems to me not quite according to na kahuna, at least not those who have left their code words in the New Testament and in the dialects of Polynesia. This is “arm chair” or “book experting”, to be sure, but if one cannot find what seems to be a reasonable and solidly mechanical theory to explain what is advocated in the way of practices, it is a return to the dangers of false dogmas to take the dictum of any school of thought on faith. Fortunately, much that we do, even when we lack a good theory, gets results, so we might profit by following the practice of certain African tribes where wet arrows are shot in the direction of any heavy, dark clouds which blow up. I understand that this practice is excellent for getting rain. To come closer to home, I imagine nearly everyone will admit that certain people appear to have a very special “power in prayer” and can often get answers to their prayers. I can recall some of the prayers which I heard made in my childhood and later youth   prayers marked with the great amount of love and desire – emotions generated by the Aunihipili – which entered into the act of praying – generating mana?

 

MISCELLANEOUS

 

BLOOD TRANSFUSIONS AND EATING COMPANION tests have caused considerable anxious interest, as a number of the HRAs have had transfusions. A good assortment of signatures taken before and after the transfusions have been sent in an answer to last month’s request, and have been run with care. I am happy to report that I find evidence that those who did not show an eating companion before the transfusion do not show one after the event. My conclusion is that the strange symptoms which have been reported as coming after a major operation and one or more blood transfusions are largely the result of the recognized physical conditions. There may be psychological items as well, but the whole blood or plasma appears not to cause a donor to share his eating companions, if he or she has some. My guess is that the spirits stay with the person, as a living host and that, as the donors may be healthier and live longer than those who have needed operations, the chance that at the death of a donor his spirit would follow the old aka thread of connection and come to try to take over is very slight. In addition to this we must remember that only a few of us seem to have na Aunihipili who respond to the hypnotic influence of the spirits. If we refuse to be influenced by them before an operation, it is not probable that we will afterward, even if much weakened physically. My thanks to all of you who sent in signatures to test.

 

WEAKNESS AND MENTAL SHOCK, have been supposed to open one to the formation of fixations, and L. Ron Hubbard, of Dianetics Scientology fame, bases much of his work on these psychological accidents, denying in toto the possibility of spirit influence adding to the troubles of a patient. He believes that prenatal events and often conversations of the parents cause these fixations or “engrams”, and has worked out elaborate techniques to find them by regressing a “preclear” to his time of conception or even into past incarnations to discover the origin of engrams so that they may be rationalized and “run” or lived over and over as events to be drained of the power tied up in the memory of them. I was recently told that not long ago a series of tests were made in England of those regressed to former incarnations, and that in some cases the preclear was able to recall his name and the time and place in which he had lived, several such names being found on tombstones in old cemetaries. The evidence indicated that the time between lives may not be as long as popularly supposed. A hundred years between lives would make a fair average.

 

One of our Denver, Colorado, HRAs has been trying to get information in this matter of obsession. Here are bits from her report: “I have been working for three years with a man here in Denver, Mr. Phil Austin, who uses a simplified pendulum chart and does healing mainly through the removal of obsessions and possessions. I have seen some remarkable results through his work. He is not a Spiritualist in the full sense of the word nor can I say that he is truly a follower of Huna although more of this than the former. He has given me permission to use his name and to refer to his observations which, in this case, coincide with my own.

 

“We have found that anyone who is physically ill is pretty much open to obsessing and/or possessing entities and of course depending on the spiritual level of the sick person depends the level of the entities attracted. However, in cases where unconsciousness ensues, whether from illness or from anesthetic, almost any type of entity can take over. Hospitals, especially those where mental cases are handled, seem to be teeming with undeveloped and often harmful lost entities who are more than glad to fasten onto a mortally alive body.” (HRA J.H. is a Spiritualist minister, lately ordained, and is psychic. She gives her congregation as much of Huna as they are able to accept, and accepts it rather fully herself.)

 

ON THE “RADIONICS” FRONT I have no news of the case of Dr. Ruth Drown and her friends charged with fraud in connection with the diagnosis and treatment by means of “radionics” instruments. Riley Crabb, in the BSRA journal has had a long article on the situation, and in recent numbers of his journal has given diagrams and instructions to enable anyone with a knowledge of such things to build a “Multiple Wave Oscillator” after the plans of Laskovsky. HRA J.G. in Florida writes:

 

“Very good result s are claimed from the use of the Multiple Wave Oscillator, and it might be a good idea to suggest that any HRA interested in it should give it a try. There is a great difference between the MWO and other radionics instruments that I have checked. In other instruments the procedure is to diagnose, with the aid of the ‘rubbing plate’ and I think we agree that the operator must be somewhat sensitive to ‘feel’ the correct setting, the frequency of the particular part of the body that is out of order. When this is done a current of the same frequency is fed back into the body to regenerate the diseased part. This is done through circuits, the body being connected directly to the instrument. The MWO works on a different principal, through radiation, no direct connection. The radiation is not a single frequency, but many frequencies over a wide spectrum. When a patient sits between the antennas his body is subjected to all of the frequencies being discharged from the antenna, any and all parts of the body needing repair or healing can therefore pick the particular frequency it needs and proceed with the healing. A beautiful theory. I have built one, but there are still some bugs to get out of it. I hope it works. I will let you know the results later.”

 

“I was surprised to hear that some “radionics” instruments which depend on ‘rubbing plate’ diagnosis to determine the nature of the ills of the patient, have an actual current of electricity then put through them and tuned to the wave length indicated by the diagnosis and the turning of dials. I had heard of some instruments in which the patient was in actual contact with a plate or wire running from the instrument, but most of them, like the Drown one, worked at any distance and without a direct physical contact. The dream is that man can learn to make vital force mechanically and cause it to enter devitalized people or defective parts of them and correct the trouble which may be present.”

 

Mana seems not to be of the known type of electrical energy. It will flow along an aka thread, or along a string, as the Eeman circuit demonstrated some time ago when well and sick people were connected by means of strings (after wires were found no better) and, supposedly, the force from the well corrected something or acted directly to heal or revitalize the sick. Very tired people connected with fresh and strong ones recovered with great rapidity. This type of “circuit” was also used to lead supposed force from one side of the body to the other – a matter of polarization differences, it was explained – to bring “relaxation”. Some 12 years ago we of the early HRA ran a few tests of the “relaxation” circuit and while something seemed to happen, we were not able to say just what. The inventor, Eeman, built a large healing practice in England, but went insane soon after starting to build an elaborate new treatment center. I have not heard of anyone continuing his work or the use of his methods. If we keep experimenting, we may someday discover more about the nature of mana and of the tiny electrical charges and currents found in the body and brain. Mana has the peculiarity that it can be stored like static electricity in the body or in cloth or water. It also appears to act upon command of the Aunihipili and move over invisible aka threads or through the hands of the healer to accomplish definite results: healing, telepathy.


HUNA VISTAS BULLETIN 54

Huna in Yoga Teachings

February, 1964

 

 

A MOST IMPORTANT NEW DISCOVERY was made while trying to get more light on Yoga and the breathing exercises mentioned in the January H.V. The book, Philosophies of India, by Heinrich Zimmer, which I reviewed at an earlier time, was again the source book for my study, although I had several others off the shelves to consult. This book is a paperback of 687 pages, well printed and sold for $2.45 on the news stands. The publisher: Meridian Books, 17 Union Square West, New York 3, N. Y. Best to ask your dealer to order for you, as paperbacks, even in this fine class, often are hard to buy direct.

 

A SANSKRIT WORD SYMBOL CODE similar to the one used to conceal Huna in the Bible, has long been suspected to have existed, perhaps not in an elaborate form, but sufficiently developed to show the Huna influence as well as the borrowing of Huna ideas from the early na kahuna. Attempts were made to translate passages written in Sanskrit and translated into English, back into the Hawaiian to get at the use of a code, but without success. This failure, despite the clear resemblance of ideas and words, prana and mana being prize examples. Aka sha and aka substance had much in common also. The same code symbols were used, as: “web” for the aka threads and also for the thing that snares the Aunihipili and gives it fixations, or the “bird net” which is very similar. A “knot” in a thread was a stoppage of contact with the Aumakua in Huna, and had a slightly similar meaning of “hindering” in early Indian philosophy as propounded by Sankhya, the father of the later Yoga thought.

 

REVERSING THE SPELLING OF WORDS has been a means of creating a code for a very long time, and it seems to have begun with a reversal of pronunciation even where there was no writing. One of the HRAs recently asked if I thought there was any significance in the fact that the word “live” reversed to give “evil”, or “god” to give “dog”. I answered that there might be a significance in the method, but that I had not found a sufficiently wide spread single use of the method to tell much.  (The method seems not to be related to changes in meaning made by using “atonement” as “at-one-ment”.)

 

THE HUNA METHOD was one of giving multiple meanings to words or also the roots composing the words. In addition, certain words and the things named were made to act as symbols, as, for example, “water” for “mana”. To use this method, the passages had first to be composed in the “sacred language” of na kahuna – some dialect of the later Polynesian tongue. Once the composition had been finished and translated into another language, as into the Greek in the case of the Gospels, no one could break the code without changing back into the original language and checking on the various meanings of words. Only the symbols themselves were clear in any tongue, but unless one knew the meaning of a symbol, such as that of a “snare” or “stumbling block”, the code remained almost unbroken.

 

WE CAN IMAGINE A TIME when the earliest Huna knowledge was carried to what is now India. The Hellenic invasion of Greece had taken place at about the same time as the Aryans had taken over North India. The years were from 2000 to 1000 B.C. By 1300 B.C. Moses was leaving Egypt, where they had evolved a system of glyph writing at an earlier date. In India, between 1500 and 800 B.C. the Sanskrit was in use and the Vedas were being composed, even before the Upanisads and the time of Kapila, (Sankhya, above mentioned). In imagination we can see a traveling kahuna initiating one of the early Aryan priests, or perhaps a group of them. There must have been instructions NOT to put the Huna lore into written form, but the temptation to do so must have been very great. Lacking the Huna code, some wise man may have decided to invent a bit of code to fit his own written language, and had a try at it. Probably the kahuna missionary had long since departed, and the wise man feared that the priceless information would be lost. Undoubtedly the new ideas were being fought to the last gasp by the local priests. In any event, we have evidence now that an attempt was made to preserve what had been known of Huna. So far only one word in code has been found but there may be others.

 

MANA WAS SYMBOLIZED BY WATER IN HUNA, but it is apparent that the word for food was substituted for water by the writers of the early Vedic hymns as well as the writers of the Old Testament account of the days of Moses when the manna from heaven was food for the people. In the first case, the Sanskrit word for food was used: annam, and this, when spelled backward gives us the manna of Moses and the mana of Huna. One may guess that Moses knew no word which could be reversed to give manna, so simply borrowed it from Huna. Let me quote for you part of page 345 of the book by Heinrich Zimmerer. (He is discussing Brahmanism and the Vedas; the time is after 1500 B.C.)

 

“As we have seen, the Brahmanical search proceeded along the two ways of the macrocosmic and the microcosmic quests. An early stage of the former is illustrated in the following hymn from the so called Black Yajurveda, where the highest principle manifests itself as food (annam). Food is announced as the source and substance of all things. Brahman, the divine essence, makes itself known to the priestly seer in the following impressive, awe inspiring stanzas:

 

“I am the first born of the divine essence. Before the gods sprang into existence, I was. I am the navel – the center and the source – of immortality. Whoever bestows me on others thereby keeps me to himself. I am FOOD. I feed on food and on its feeder.”

 

“The divine material out of which the living universe and its creatures are composed is revealed here as food, which is matter and force combined. This life sap builds up and constitutes all the forms of life. Changing its forms, it remains nevertheless indestructible. The creatures thrive by feeding on each other – feeding on each other, devouring, and begetting – but the divine substance itself lives on, without interruption, through the ceaseless interruptions of the lives of all the living beings. Thus we find verified in this solemn hymn, verified and experienced in the aspect of its holy mystery, the primary law of the terrible Arthasastra: the ruthless struggle for life that prevails in innocence in the realm of nature. The hymn continues:

 

“This food is stored in the highest of the upper worlds. All the gods and deceased ancestors are the guardians of this food. Whatever is eaten, or spilt or scattered as an offering, is altogether but a hundredth part of my whole body. The two great vessels, Heaven and Earth, have both been filled (Recall the lines, “Nourish the cow of kamadu, and she will nourish you”? MFL) by the spotted cow with the milk from but one milking. Pious people, drinking of it, cannot diminish it. It becomes neither more nor less.

 

FOOD is the exhaling breath; FOOD is the inhaling breath of life; FOOD, they call death; the same FOOD, they call life.  FOOD, the Brahmans call growing old – decaying; FOOD, they also call the begetting of offspring. The foolish man obtains useless food. I declare the truth: it will be his death, because he does not feed either friend or companion. By keeping his food to himself alone, he becomes guilty when eating it.

 

I – the FOOD – am the cloud, thundering and raining. They – the beings – feed on ME. I feed on everything. I am the real essence of the universe, immortal. By my force all the suns in heaven are aglow.”

 

(Dr. Zimmer goes on to explain the stanzas, but as we see, had no idea of the Huna secret of the use of the mana. The quote continues from page 347:)

 

“The same divine milk that circulates through creatures here on earth sets aglow the suns – all the suns of the galaxy. It condenses also into the forms of the clouds. It pours down as rain and feeds the earth, the vegetation, and the animals that thrive on the vegetation. The individual initiated into this secret cannot be avaricious for any portion of the abundant food that may come to him. He will share it willingly with his companions. He will not wish to break the circuit by hoarding the substance to himself. And by the same token, anyone keeping food withdraws himself from the animating passage of the life force which supports the remainder of the universe – all the creatures of the earth, all the clouds in their  courses, and the sun. Such a niggardly hoarder cuts himself off from the divine metabolism of the living world. His food avails him nothing: when he eats, he eats his own death, the nourishing substance in his mouth will turn to poison.”

 

One of the peculiar things in the stanzas in question is the inclusion of “the begetting of offspring” with the eating of food. This is a purely Huna code idiom and is based on the idea of enjoyment of food, and a similar enjoyment of sexual intercourse. Perhaps no other language in the world uses this idiom, and so once again we have a pointer in the direction of Huna

 

(The term, Brahmanism, is now used to name the earlier religions of the Indo-Aryan period, the sacred writings of which were the Vedas, Brahmanas and Upanisads. The term Hinduism is used to indicate the following period, that of the post-Buddhist writings, the Bhagavad Gita and the Vedantic and Puranic as well as the Tantric teachers. Brahman was “the holy power” in the former, and the same power became the sakti of the latter. In both systems there was consciousness using the divine power to create material and then forms. See page 78.)

 

In the early Vedic lore, man thought of himself as a part of the great creative intelligence and force which made up the world and all its mass of living things which progressed from birth to death and whose force and substance returned to appear again in new generations. Man was sheathed in force and matter and all was well because he was a part of Brahman and the world.

 

In the later Vedanta and Tantric lore, man came to think of himself as a separate unit or self in the world, and as one caught and entangled by illusions produced by the senses. Instead of being content to be a vital – even if tiny – part of the world, he strove to escape from the impressions of the senses, thinking that when free of them, there would be no maya or illusion world, no macrocosm or microcosm, no world. His tiny freed self would then combine with the Self of the Universe, as a drop of dew slips back into the sea and gives up its identity.

 

The nondualistic view of the Vedas was very similar to the views of Huna. The priests of Brahmanism, made ritual sacrifices not asking for blessings on an individual but on the land, its people and its rulers. Na kahuna of the temple worship kind were similarly engaged, working for the general good. But there was another class of na kahuna who worked for the good of the individual, stressing healing and the recognition of one’s own Aumakua. The Aumakua was the Self who could not be sensed by use of the senses. In this respect it was about as unreal as one could imagine, a living and intelligent and powerful being to be.

 

If the evident knowledge of Huna possessed in the early days of Brahmanism had not become lost and garbled, it seems very probable that the mistaken view of the later teachers would have been avoided, and the Aunihipili and Auhane assigned to the more material kind of reality, while the Aumakua reality simply was recognized as of a different kind. In the Huna lore, mea was substance of any sort, be it dense like stone or invisible and intangible like the shadowy body of the Aumakua. Moreover, the intangible mana of Huna might have missed being at times mistaken for the breath or for the many kinds of prana. In India, substance became maya and nothing more than Illusion.

 

Dr. Zimmer points out the strange mixture of the two points of view, that of early and later thought in India, in such works as the Bhagavad Gita and the various Yoga Sutras. In these the reader is asked to leap from one side to the other, and the feat has been accomplished by several generations, largely through the “play on words” method of describing a thing as if fully material, then blandly stating that if one only realized it, the thing so described had never existed and never would. The “five sheaths” and all the sense impressions which make the world from which we must struggle to escape by all possible means, suddenly are made to vanish by a twist of words and ideas and the stage is empty – even the stage, itself, gone

 

IN THE FIRST STANZA FOOD, if read as MANA, should give the meaning that was hidden by the reversed word code. The Ultimate God, Brahman is speaking, at least it seems that way, to the outer circle, but to the initiates of Huna, it is clear that the Aumakua and its mana is intended. The basic thing in Huna was the fact that the Aunihipili and Auhane must accumulate a supply of mana, contact the Aumakua along the “path” of the aka cord, and offer the mana as a sacrificial gift. This mana, empowered the Aumakua to begin the work behind the scenes which would, in time, see the thing or condition prayed for appear as realities on the material level. The answers to the prayer had, at first, to be given being and form in the subtle material of the shadowy body on the Aumakua level. Then, with daily gifts of mana, the Aumakua was made able to “grow” or materialize the intangible “seeds” to produce the material “plant and its fruit”. So, in the last line of the first stanza this reciprocal “feeding” back and forth is revealed. The Aumakua also returns a part of the gift of mana to benefit the lower selves and the body. The good Doctor, in explaining the stanza (so he thought) used the term, “life sap”. If this was one common to the early writings, as it well may be, it would point to “sap” or water, the Huna symbol of mana. The word ai means “food” in the language of the Huna code, but has little double meaning significance other than that it also stands for the enjoyment of anything, be it food, pleasures, benefits of the land, or the pleasure of sex. This gives us excellent proof to show that the sages of India borrowed Huna from a kahuna. Certainly they could not have invented Huna and have given the knowledge of it to the early na kahuna, as some have jealously suggested.

 

IN STANZA TWO we find the statement that the food, mana, is stored in the upper worlds. This makes sense if we say that it is stored, in the case of the individual as against the universe, with the Aumakua. We read that all the gods and deceased ancestors were guardians of the food. This fits na Aumakua, who are gods of the lesser kind in Huna and are the ancestors who have evolved from the lesser na Auhane. The ancient custom of offering a “libation” with some liquid, (symbolizing water and mana) is seen in the words, “spilt or scattered as an offering.” This is mana, without question, offered to the Aumakua. The offered and accepted sacrifice of mana is, indeed, as small as “a hundredth part of my whole body”.

 

IN STANZA THREE, the mana or life force in general is compared to milk as a food, and it is said to be so great that in its use by individuals it is never used up. In “Heaven and Earth” we have first the code of the Aumakua in the word “heaven”, and in “earth” and in the symbol of milk, the Mother side of the Aumakua.

 

IN STANZA FOUR, if we substitute mana for FOOD, we have the “exhaling breath” mentioned first, suggesting the sending of the gift of mana, and then in the “inhaling breath”, perhaps the return flow of high mana from the Aumakua. This is not too definite, but certainly points to the beginnings of the Yoga breathing exercises. The food mana is then described as the life force, and in “begetting” we see the early Vedic concept of life passing through all creation and never being lost as a combined force and substance.

 

IN STANZA FIVE, the outer meaning is not common sense if applied to ordinary food, but if the inner meaning is considered in which man must supply the Aumakua with food, mana, then all becomes clear and right. The Polynesians also observed the outer injunction, always inviting friends to stop and eat when they passed.

 

IN THE SIXTH STANZA, the food, mana, of the universe is indicated in the outer meaning, but that of the three selves of the man in the inner meaning. The High mana as used by the Aumakua is symbolized by water in cloud form, but usually is given in the code as rain. Some prayers ended with the phrase, “Let the rain of blessings fall.” “Thundering” calls attention to lightning, and this “light” is the great code symbol of the Aumakua.

 

Going back to the subject of Yoga breathing exercises, we see that by the time of Sankhya, who wrote a commentary on the earlier Kapila presentation of Yoga, the material things from which one must escape, and then find did not really exist, were thought to include “five vital airs” which were to be manipulated by the three parts of the mental man, these being manas, the intellect, ahankara, the ego function (according to our text, page 318), and buddhi, the faculty of judgment. These three have come a long way from Huna, but still have some resemblance to the three “selves” of na kahuna. Dr. Zimmer writes: (Of the three parts of “mind” just listed)

 

“(They are) declared to be of ‘medium size’ – madhyama parimana  – neither small or immense. And from this threefold organ proceed the activities of the ‘vital airs,’ which are known through the following five manifestations:

 

pran, the forward breathing, or exhaling air, which pervades the whole organism, from the tip of the big toe, through the navel and heart to the tip of the nose

apana, the opposite of downward breathing, the inhaling air, which prevails in the throat, back ribs, intestinal canal, sex organs, and legs

samana, the equalizing breath, which digests and assimilates, and is centered in the digestive organs, the heart, the navel, and all the joints

udana, the ascending breath, which is in the heart, throat, palate, and skull, and between the eyebrows, and vyana, the pervading breath, which is effective in the circulation, perspiration, and distribution of the life saps, and is diffused throughout the whole physique.

 

These five prana build up and maintain the system of the body, but are competent to do so only by virtue of the kingly presence of purusa . (The “life monad which may be called identical with the processes of living matter, prakrti.” These are the later names, not those of the early Brahmanism.)

 

In a footnote, Dr. Zimmer writes, “N.B. These five vital airs are not ‘gross’ but ‘subtle’, and not to be confused with the breathing of the pulmonary system.” One is made to wonder just where the Yoga breathing exercises fit in, and to ask, “Why not forget breathing exercises and concentrate on directing the mana to various parts of the body where there is a lack or special need?

 

“GRADUATION” and “THE GREAT DELIGHT” can very well be taken up here while we are delving in Dr. Zimmer’s great book. On page 552 he has just finished a very scholarly discussion of the earlier and later religious doctrines of India as they relate to Buddhism  – in its original form, and as it was split into “schools” and changed. It is very interesting to a student of Huna to see how the individuals who experienced “release” under the Buddhist system became what we would call “graduate” na Aumakua, and as such, were simply evolving in the inevitable and proper manner. But in the phases of Buddhism we find that those who reached the Nirvanic state, were, at a later time, said to reject going on into the next or Nirvanic step so that they could remain suspended between the two levels to help from on high until the last mortal ever to appear on earth had been helped through to Nirvana. This idea was condensed and considered in Theosophy, and in the Alice Bailey teachings was fully accepted. The released were kept from going on up the evolutionary ladder because of their most wonderful and laudable compassion. This is a “human” or Auhane concept of compassion, and is on a par with the mistaken doctrine of Christianity that “God so loved the world that he gave his only begotten son… etc. ” Jesus, like the later Buddha image, sacrificed everything because of his great compassion. It is a lovely idea and ideal of kindness, but it is not what we find in evolution. It runs contrary to the whole orderly process of growth and serves no purpose in the concepts of Huna, where the newly graduated Aumakua stands ready to take on a great service and to help bring along those of the lower levels, its own Aunihipili and Auhane. In Huna there is no place between the levels in which a “Bodhisattva” could live and have his being. One is either still a Auhane or one has graduated to become a Aumakua.

 

THE GREAT DELIGHT is an idea evolved in the “mature Mahayana mystery of creation in terms of the Bodhisattva idea,” writes Dr. Zimmer. In some obscure way the quality of compassion assumes various forms so that he appears for the salvation of beings in the phenomenal real as they might expect. For instance, he appears as Vishnu and as Siva, male and female divinities. In some additional way the female quality is joined in the Bodhisattva and gives him the “great delight”. This seems to be a far echo of the Huna union of male and female to make a Aumakua.

 

In the Tibetan version of this matter, a symbol or icon representing this divine union is produced and used as a thing upon which to meditate. It is called “Yab Yum” and represents the male and female opposites in embrace, or union. Most of us are more familiar with the Chinese version of the icon in the “Yin/Yang” or circle whose two halves are colored black and white and the one fitted to the other. We read:

 

(Page 557.) “This Yab Yum icon is to be read two ways. On the one hand, the candidate is to meditate on the female portion as the sakti or dynamic aspect of eternity and the male as the quiescent but activated (by the female). Then, on the other hand, the male is to be regarded as the principle of the path, the way, the method – upay – and the female, with which it merges, as the transcendent goal; she is then the fountainhead into which the dynamism of enlightenment returns in its state of full and permanent incandescence. And finally, the very fact that the dual symbol of the united couple is to be read in two ways – with either the male or the female representing transcendent truth – signifies that the two aspects or functions of reality are of perfectly equal rank – there is no difference between samsara and nirvana, either as to dignity or as to substance. Tathata, the sheer ‘suchness’, is made manifest both ways, for true enlightenment, the apparent difference is nonexistent.” (Samsara is the “wheel of death and rebirth” from which the initiate hopes to escape.)

 

THE “GRADUATION” into Nirvana, which was the theme of the teachings of Gautama, (it is interesting to note in passing) was not for the masses in India any more than in the land where Jesus taught a “second way of salvation” for the “chosen” – and the initiates later coded the inner doctrines and placed them with the outer. Gautama Sakyamuni, like the later Jesus, gathered around him a few disciples, and, we may guess, taught them secret things not to be given to the masses. But the teaching of the “Middle Way” of life which left one to live in the normal manner, but hurtlessly, would not do for the eager ones who misunderstood almost everything and concluded that by joining the brotherhood as begging monks, they could attain nirvana in what remained of a lifetime. The escape was, in actuality, at least for the majority, one from one’s obligations. In the brotherhood they escaped those, but nothing else.

 

OUR YOGA EXPERT, HRA R.H., whose letter was reproduced in the January Huna Vistas, has sent in some breathing rhythms for any who wish to try them out. The article which I could not find in the files of back issues was traced for me by one of the good HRAs in his file. It appeared in the November 1, 1958 NEWS LETTER, under the title of “Yoga  the Living Bessemer Process.” As seven of you have written to show interest in his letter and his proposed new series of articles which he offered to write if wanted, it may be well to outline briefly what he said in his earlier article on his personal experiences with Yoga.

 

He tells of how he became interested in Yoga and failed to find in available books the proper instructions for using the breathing exercises. All books were too vague. Much was said of prana, postures and the “fires of the Kundalini,” also of the powers to be developed and the benefits to be enjoyed as well as about “union with the Creator”. He wrote, “All writers agreed that the yogis agreed that their miracles stem from ‘control of the breath’, which is regarded in the East as a LIVING FORCE. I began testing, and soon found that ‘control of the breath’ meant suppression of the breath – a slowing down of the breath rhythm to a point that at the time seemed fantastically slow. It had to be done in a fixed ratio between inhalation, retention and exhalation of the breath. Having discovered this, I set off on the strangest experience of my life and went beyond religion to limitless discoveries.

 

“First of all, the West seeks to build willpower; the East to minimize it. And to the yogi ‘the Mind is the rider, the Breath is the horse’. With concentration or deep thought, the thinking process is slowed down or suspended. The yogi, therefore, slows the thinking process by slowing the breathing rhythm. Does this have value? It brings in its wake the power to remove diseases, bodily or mental, for its practice regulates the heart and other functioning parts. Because the will may stay as an obstruction to the attainment of benefits, the yogi outwits the will by using it to bring him to the practice of the exercises, and then in their practice, find it subordinated to the slow breathing. The key exercise is a manipulation of the nostrils while breathing, with the hands being alternated to press first one side of the nose shut with a thumb, then the other side with the other thumb. This is the “Ida-Pingala” breathing and is supposed to send force through the right and left entwining circuits upward around and along the spine through the “chakra” centers. HRA R.H. says this is a good concentration exercise with hidden reasons behind it. He started with four controlled breaths each day and in 2 1/2 years got to the point of doing 80 breaths per hour. During this time he noticed many changes in his body, skin and behavior, all improvements.

 

He also became able to understand others and their problems. He found that when he filled his lungs, the air went out of them although he held his breath. He decided that the air was going from his lungs out through his skin (!) and so was giving the cleansing effect of a Bessemer converter in which air is forced through melted iron to burn out the impurities. He felt his body growing hotter during these breath holding periods and soon found his skin clearer. He explains that high bodily temperatures kill germs. Holding the breath rhythmically as he did, resulted at first in his subconscious being greatly disturbed and caused to try hard to get more air. It took air from every cell of the body (!) but after months settled down and was at peace.

 

… Ida-Pingala, he explained, gets both sides of the body and brain into action and one comes to be able to use either hand with almost equal ease. The rather idle side of the brain is made active and so the mental and psychic powers increase, judgment is better and mental and bodily vigor are increased. One “has life more abundantly.” The effort to attain ‘union with the Creator’ is acknowledged by the yogi when he says, ‘I am Brahman’, or ‘I am one with the Father’. At such a point he has arrived at his destination.”

 

THE RHYTHM FOR THE IDA-PINGALA breathing was given just now. I quote:

 

“Use ratio of 1:4:2. Start with count 4:16:8. Second step: 6:24:12. Regular rhythm: 9:36:18. Total time equals 45 seconds per cycle or 80 breaths an hour. The neophyte starts with but 4 breaths under control at any one sitting.”

 

I am sorry to say that nothing was said about what is to go on in the mind, but from the old article which I have condensed, I gather that the will of the Auhane is a thing to be rejected until it goes away. In contrast, the kahuna who accumulates mana does so with a good command to the Aunihipili to get to work at the job. The mind is used to visualize the mana being accumulated, the Aumakua contacted through the aka cord, and the mana made to flow along it as the sacrificial and empowering gift which will help get the prayer which is made an eventual answer. In my reading about Tantric Yoga, in which the Ida-Pingala breathing is basic practice, I have been made to believe that at least a mental picture was held of the “prana” being pulled in with the breath and made to rise along the chakra centers to the center of the brain, where the positive and negative meet and move upward to the top of the skull, then  through it and up and out to some higher being or self. Personally, I have a feeling that the closer one sticks to the normal and natural in physical activities, the closer one will be to the Huna method. I may be very wrong, as HRA R.H. has told me I am, but I fear I need a more satisfying description of the Yoga methods and in terms of Huna. I do not intend to try the method, time being so lacking with me, so, if any of you try it, please let me share your findings.

 

THE DR. RUTH DROWN “RADIONICS” diagnosis and treatment case has nothing new to report except that preliminaries go forward in the battle of lawyers. Some of the HRAs have written to tell of the good results they have had from the treatment. Riley Crabb, in his BSRA JOURNAL made an impassioned defense of her work. On the other hand, some of the HRAs have written to say that they feel the “radionics” field needs to be worked over. HRA Macabe, whose letters have often appeared in our bulletins, and who is expert in building all such instruments for experimental purposes, wrote in part:

 

“As to the ‘radionics’ front, don’t wring out too many crying towels on those involved and their ilk. I have met several of them and have examined many of their instruments. The users and makers of these devices are mostly of the same breed out to make a fast buck, regardless of the means.

 

“One such instrument, picked up from an auto mechanic who was getting $5.00 a treatment from his friends, consisted of component parts valued at less than $15, encased in a war surplus cabinet still tagged at $2, and all very sloppily assembled. The sale price of this wonderful device was $400.00. Another one consisted of a radio, retailing at less than $50, with the speaker removed, a few component parts added and a slight change made in the circuit. Sale price to Chiropractors, $625.

 

“But what took the cake was a demonstration in my home of a sheet of paper covered with numbered scales up both sides and across the bottom. A rubbing plate was made of plastic over a piece of copper window screen. On the rubbing plate he placed a small sample of some wheat I grind to make bread. He ran a pencil over the scales on the paper and rubbed the plate. Of course, he found the wheat loaded with poisons! But by rubbing the plate again and flicking his pencil off the scales at the ‘poison spots”, he announced that he had rid the sample of all ‘poisons’, as well as a 30 pound sack of wheat from which the sample had been taken. Can you top that?”

 

THERE HAS BEEN NO REPORT YET from our HRA who is building a Lakhovsky Multiple Wave Oscillator after plans given in the November, 1963 issue of the journal of Borderland Research. However, a note from HRA Dr. Hanoka, who gave us a complete set of the Bovis Biometer instruments some years ago, says:

 

“I was the first man to bring a Lakhovsky instrument to the U.S.A. It was in 1941 and Prof. Lakhovsky visited my New York office many times. But the M.D.s tricked him. They experimented with his instrument in a big hospital and had good results, even in cancer. But they let it die out, like the use of many other good things. If things keep on going as they are, the whole American population will be dying of cancer in 50 or 100 years, or will land in insane asylums.” Dr. Hanoka is a dentist and a Naturapath. He is 78 “years young” as he puts it, and still is practicing dentistry part of the year in Chicago. He has written a number of books on food. and the care of the teeth. At the present time he is wintering in Florida.

 

WAKING TELEPATHIC SUGGESTION AND THE TMHG, as mentioned in the last H.V., has not brought any increase in results so far as reports on benefits may be concerned. I get very good reports from some, and negative ones from others, with many in between. It is impossible to say how successful the waking suggestion added to the regular TMHG treatment process may be, with me acting as suggester. I found that too much time was taken up, so selected a few in need of physical healing to work on, and will continue to do this. Many in the TMHG need help other than healing of the bodily ills. Mixed needs are often worked on to help call for health, money or the correction of bad conditions of one kind or another. I am very happy to say that many report Help and Guidance. The increasing calls for TMHG assistance makes it urgent that those of you who have no personal needs, sit in with us at 3 and 7 as often as you can and send mana for use here at the center where I sit and where a number of na Aumakua appear to work with us. At times, the mana is drawn on so strongly that I feel that not enough is available. If enough were sent in, I am sure that, at times, na Aumakua could give much more complete help in certain cases.

 

THE TAROT CARD PREDICTIONS FOR THE HRA WORK, as you will remember from the last H.V., included the “DEATH” card. While some of you scold me for my “fortune telling” superstitions, others of you may be interested in the fact that the DEATH card no longer comes up in the run for the HRA. For two months I have cut the card unexpectedly in running the Tarot to try to get light on various personal problems, and this card came up so frequently that I began to wonder. Then there came a sudden illness, operation, and soon death, on the part of a relative of our partner in the book business. For three years I had driven our partner up the coast to call on her paralyzed and helpless brother-in-law, so was closely involved in his life. It was he who passed. Now I feel that we, as the HRA, are again in the clear, as is my immediate family. I feel that the Tarot Cards, like the pendulum, furnish a way by which the Aunihipili can tell us in part what it senses is on the way. Perhaps its information may at times come from na Aumakua or from spirits of the good sort on the other side. In any event, the cards have been, for me, the best predictive help as yet. MFL


HUNA VISTAS BULLETIN 55

“Graduation” and Yoga Breathing Exercises

March, 1964

 

 

MANNA IN EXODUS AND IN REVELATIONS has been studied since the last issue of the Huna Vistas in which the idea of mana as food was discussed as a form of Huna code put to use in early India. I had thought that the Hebrews, lacking a way to change the word “mana” to make it into a code, simply adopted and used the Huna word in the form of “manna”. On further inspection, some interesting additional light has been found on the matter.

 

Fenton, in his translation of the Bible, has tried to give us the most literal and accurate meanings. Let me quote his handling of Exodus, 16:4, under the heading,”Mana given the Children of Israel”. (Note that he uses not manna, but the Huna mana.) “Therefore the Ever Living said to Moses, ‘I will rain bread for them from the skies …'” And in verses 13-14, “When evening arrived, therefore quails came up and covered the camp (we suppose they flew, and could be counted as bread or food from the skies), and in the morning a layer of dew surrounded the camp. But when the layer of dew exhaled (note the implication of breathing, which is the ha symbol of Huna for accumulating mana. and sending it to the Aumakua) from the surface of the desert, grains like scales – grains like hoar frost – covered the ground. 15. “When the children of Israel saw it, they said each to his brother, ‘Man hoa?’ (for “What is it?”) for they did not know what it was.”

 

In the Strong’s Concordance of the Bible we read that there is no “mana” in the Hebrew, but that the word “man” takes its place, this simply meaning “a whatness”. So we find here a strong suggestion that a Huna idea was being presented in the story and that this was a psychic or mystical “feeding” in which the raw mana had been accumulated and sent to the Aumakua so that the circuit of vital force was set up, and that, upon the “exhalation” phase the High Mana, was sent back to feed and help the lower pair of selves in the body. The same general idea is coded roughly through a symbol into the account of how Moses struck the rock with his staff and caused water (symbol of mana) to flow out to refresh his people.

 

The idea of a “rock” is also found in Revelations, 2:17. Again using the Fenton translation. “To the conqueror I will give some of the hidden (secret? The symbol of Huna.) mana; and I will give him a white token (other translators use “stone”), and a new name inscribed upon the token, which none but the receiver can understand.” The “conqueror” is one who has “overcome the world, flesh and the devil”  in other words, had become ready to “graduate” to the Aumakua level, where the male and female will unite to become a new being and thus be ready for a new name. The white token or stone is a shining aka or shadowy body – the “Body of Light” or “Robe of Glory” mentioned in the Gnostic literature. Only in the code language does it make special Huna sense when we read that the “manna” of the Bible story was like “hoar frost”. Such frost is hau in the code. Furthermore, all fine rain, cloud, mist, dew and frost come from water and are used in Huna as a symbol of mana from the Aumakua. The same root symbol, as hau`hau, has the meaning of “to strike”, so when Moses struck the rock, he was working to get High Mana. His “rod” is laau hau, literally, “wood from a tree”, but from the roots la for light and au for a self, we see that he called on the Aumakua for the high mana of frost, and the the very word “strike”, combined with the one for “rod”, redoubled the secret meaning.

 

The “white stone” or token of Revelations gives us the code word keokeo, for “white”, and this also means to shine and glisten with light – symbolizing the white light that fills the shadowy body of the Aumakua and becomes its constant symbol. In opposition to “light” we have “darkness”, and this we find in the word of the code for “rock” or “stone”, which is po`ha`ku. Po is “darkness”, the very symbol of the lower self level as well as the Auhane level of the “half light” or ignorance of the Aumakua. Ha is the symbol of the accumulation and sending of mana, as we well know. The last root, ku, is most significant as it embodies two separate movements which run together, those of rising as from sitting on the ground, then rising farther and standing firmly, fully erect. The Aunihipili rises part way in the “graduation” event, but the Auhane rises all the way to stand firmly as a Aumakua.

 

One can only stand amazed to see how the ancient Huna initiates were at such pains to leave in code in the “scriptures” of their times, the basics of Huna. I am aware, of course, that some of you of the HRA are still unconvinced that a code really existed and was used to conceal Huna in sacred writings. These insist on arguing the possibility that I may be entirely mistaken in my confident belief in the validity of the code and in the support the many coded passages give to the Huna which we have recovered from na kahuna and from their language. A letter came not long ago, asking in effect, “Are we never to be able to decide that certain things in Huna are facts and to get solid ground under us so that we can stop doubting?” I had great sympathy for the writer. We all long so much for something which we can accept as final and can work with in full confidence. The trouble is that one person cannot make the decision covering validity for the others –  at least NOT on the high level of intelligence where the majority of the HRAs stand. On the lower churchly levels, which range up to a hundred degrees lower in terms of P.A. readings, the answer is YES! The priest or Pastor is an accepted authority and the members of the flock, like the sheep they are, must be told what to believe and then be told over and over and over in Sunday services to prevent them from forgetting what they have been told to believe. For the ones of us who have good high degree standings, it is necessary to examine the whole of the materials in so far as possible and draw such conclusions as may be felt to be final, at least final for them until more material demands a change or correction. Little wonder that we disagree, because we do not all have the same material in hand to study, and none of us have the same backgrounds of information or memories against which to measure the validities or even the chance that a friend who seems to speak with authority knows what he is talking about. We live in a world of partial truths and our intuitions do us but little good in trying to bypass the reasoning processes and get at the truth with mystical directness

 

“GRADUATION” TO THE AUMAKUA LEVEL is more and more fascinating as a possibility, at least to me, as I get deeper and deeper into the study of the Huna coded in the Bible and in Gnostic and Eastern religious writings. I have been reading the several books on the Gnosis in its relation to the lore of India, most of them by G.R.S. Meade, and I see ever more clearly that the things which puzzled him most in the writings had to do with the coded information concerning “graduation”. At the risk of boring some of the HRAs, I wish to discuss these matters and draw to some extent on the material I am trying to put into orderly form in the proposed book about Huna in Bible. (Please bear with me, you who either do not believe in the “graduation” idea or who do not wish to “graduate”.)

 

ONE OF THE GNOSTIC ACCOUNTS OF THE TEACHING OF JESUS, probably from “The Gospel According to Thomas” or its variations, gives us this bit which Meade quotes on page 595 of hisFragments of a Faith Forgotten.

 

“When the Lord was asked by a certain man, when should His kingdom come, He saith to him: When two shall be one, and the without as the within, and the male with the female, neither male nor female.

 

This is code only in as much as “the Kingdom of Heaven” symbolizes the state of being a Aumakua. The old idea of the man becoming one with God or Jesus, as the divine Christ, is one of the many misunderstandings which have veiled the true meanings. The at-one-ment or Yoga (union) or the arrival at the Nirvanic state, all have to do with the union of the male and female to make a new Aumakua. The two selves of men can be associated closely, as are the Aunihipili and Auhane, and the two of them (far less closely) with the Aumakua. However, the selves do not unite or blend when they are on different levels of evolutionary progress. The idea of man blending with God or a god is a corruption of the original Huna idea that was carried here and there in ancient times and shared with those ready for initiation. Selves can stand side by side, as can a stone, a puddle of water and the air around them, but they retain their nature and identity, never changing from the one into the other. On the other hand, while a self cannot blend with another which is not of its own level, it is believed that a male and female self of the same level can, with the aid of the Aumakua, make a complete union on stepping up from the Auhane level. “Like to like” is the law. However, the whole of the evolutionary process involves the joining of “likes” to make possible a rising from one level to the next. Man’s body is made up of a vast number of cells, all united only in a close association, so that blood remains blood, and tissue remains tissue. The only uniting we see in the lower biological levels is that of the male and female “seeds” which comes at the time of fertilization. The seeds are basically male and female as they unite in the womb and begin to grow to produce a child. It follows that the union of the Auhane male and female pair will produce a new individual but not be a “union” with a self or selves, such as the Aumakua, on the next higher level.

 

At this point comes the crux of the mystery teaching of “graduation”. The Aumakua, using its superior power as “Grace”, changes or “perfects” the pair so that they can meet, unite and then be “transmuted” and evolved into a being at the next higher level, a process we find mentioned in the Gospels as “transformation” or “transfiguration”. (Mark 9:23: “And after six days Jesus taketh with him Peter and James and John, and leadeth them up into a high mountain apart by themselves, and was transfigured before them… And his raiment became shining, exceeding white as snow, so as no fuller an earth can white them.” (Remember the “white stone” of the passage in Revelations mentioned above.)

 

THE CODE MEANING OF “TRANSFIGURE” is seen in the word hoo`pa`haohao. The roots give us, “to cause a pair to seek”, also “to change in form or in appearance.” The Auhane male and female pair seek to find each other, then (supposedly after coming together) are “stripped of their garments”, or robbed of them according to the meanings of the root hao (other meanings are: “a wonder; an astonishing happening , to put things together, as a measure of something into a larger container; to give equally to several, as measuring out to each his share; to put lesser things into a greater”.) The code significance is clear in that the male and female each contributes something to put into a greater something, that is to fill the new aka or shadowy body which will house the new Aumakua which they are helped to become. Another significant meaning of the code word for “transfigure” is that of “that which cannot be laid hold of; not material; not substantial, as a ghost, a bodiless thing.” This meaning points directly at the shadowy body.

 

After Jesus had been transfigured, he came with his disciples down the mount (which symbolizes the Aumakua contact place as well as the Aumakua), and “he charged them that they should tell no man what things they had seen, until the Son of man were risen from the dead”. In this we have the intimation that Jesus, the man of the two lower selves, anticipated the time when the full “graduation” would take place, the change which is told of symbolically in the “transfiguration”. The death and resurrection is preliminary to “graduation” for the Auhane, not a thing that comes and then is dropped for a time or put off until a later date.

 

In the code we must watch for the word “garments”. It is late and also has the meaning of being “a thing which can be turned inside out”, this matching the further meaning of a complete change in character, also a rectification and “an altering from one thing to another”. The change from the old aka garment to the shining new one suited to the Aumakua is symbolized by the mention of a garment or several garments in the Bible and Gnomes.

 

THE MYSTERY OF THE “SEAMLESS ROBE” of the crucifixion is made plain by the code. We read in John, 19:23-24: “Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat.” (The garments are the symbols of the shadowy bodies of the man. They are counted as one for each of the three selves, and a fourth for the female with whom Jesus would soon be united, after which union a new aka body for a perfected Aumakua would be needed, so we read on, “now the coat was without seam (not two pieces stitched together, but a single united piece made up of the aka elements of the uniting pair), woven from the top throughout. 24: “They therefore said among themselves, Let us not rend it, but cast lots for it, whose shall it be ………”

 

THE MYSTERY OF THE CRUCIFIXION BETWEEN TWO THIEVES is explained by the code when we find that the root has used in the word for “transfiguration” (hoo`pa`hao`hao) means a thief or robber as well as a garment. The crucified embers become the discarded low and middle aka bodies of the “graduating” Jesus who is becoming a Christ in the great Huna mystery drama of the life, crucifixion and “graduation”. (This will draw sure fire from those of you who believe that the account of the life of Jesus is historically correct and that Jesus was both man and God. Some of you will also insist on including the later dogma, that he was also the Holy Ghost, and that the three were one Being, but still separate and individual, even physically interchangeable. Please keep always in mind the fact that I present my views as held at the moment, and in their relation to the Huna studies, BUT, I am not asking that they be accepted or rejected. My hope is that what I write may help others to see the many problems of the general search more clearly and to arrive more certainly at their own conclusions.)

 

FROM “SOME FORGOTTEN SAYINGS”, page 593 of Mead’s Fragments, I wish to quote what he says of Gnostic and Christian materials:

 

“In the early centuries of Christianity there were in circulation many traditions, legends, and religious romances, called Memoirs, Acts, and Gospels, which contained Sayings of the Lord or Logoi. These Logoi or Logia were oracles, or oracular utterances, couched in the same language and of much the same tenor as the prophetic utterances of the members of the Schools of the Prophets, which were introduced by the solemn formula, ‘Thus saith the Lord,’ when recorded in the books of the Old Covenant of the Jewish race.

 

“In the course of time certain of these traditional, legendary and mythical settings of the Logoi were declared to be alone historical, and a canon of orthodox tradition was evolved from the second half of the second century onwards. I use the term ‘mythical’ in its best sense, that is to say, stories embodying in a designed symbolic fashion the teachings of the mysteries concerning the nature of God, the universe and the human soul ….

 

“Some of the extra canonical fragments are variants of the familiar canonical Sayings, and are of interest mainly for the reconstruction of one of the root sources from which the synoptic compilers drew their information. A few have been preserved in the Pauline Letters. Others are entirely unfamiliar to those who are only acquainted with the canonical section of the books of the New Covenant, generally called the New Testament. These Logoi are of special interest to students of origins, and I therefore append a selection of them translated from Resch’s text.” (I select some of the “Sayings” from the ones he gives and present them with my comments to show how they may relate to the the things we are considering.

 

“Salome asked when should these things of which she inquired be known, the Lord said: When ye shall tread upon the vesture of shame, and when two shall be one, and the male with the female, neither male nor female. (We have just seen that the code word for “garment” is one that also means to “unite”, and as in a “seamless garment”, so vesture here codes the union of the male and female na Auhane as part of the “graduation” mystery. “To tread” is hele in the code and it has the secondary meaning of “to pass on”, which appears here to point at the “transfiguration” during which the united selves leave the old Auhane level. “Shame” is hila`hila, which gives in hi “to droop; to be weak”, and la, “light”. In this we see coded the intimation that the aka bodies of the “graduating” couple may be worn out garments gradually weakening and having the life or “light” fade out in them. The union of the male and female cannot be accomplished inside the old, aka bodies, a new “body of light” being needed and in process of construction. Meade, comments on the above Saying, “‘Shame’ is presumably the same thing as ‘mingling’ in one of the Logoi quoted above. To tread on the vesture of shame is to rise above the animal nature.” This is an excellent example of how the use of the code prevented the uninitiated, even when as learned as Mr. Meade, from getting at the Huna secret meaning. The passage to which he refers is: )

 

“There is a mingling that leadeth to death, and there is a mingling which leadeth to life.” (The code word for mingle is kaa`wili, the root kaa having a secondary meaning of “a cross” and the whole word a secondary meaning, of “to writhe in pain”. The preparation for “graduation” is symbolized by the suffering on the cross in which the lesser pair of selves learns the hard way through the preliminary incarnations in order to be made ready for the second mingling of union with the mate and help through Grace to reach the necessary perfection. In another place Meade considers the meaning of the word “Grace” in the Sayings and explains, “Grace is the ‘power above’ of the Logos which makes a man a ‘Christ’. Charis or Grace is the consort of the Logos, His power or shakti.” He is partly right in his explanation, as the Father-Mother Aumakua uses the high mana to help the candidates for “graduation” to make the union and complete the upward step – which makes them a ‘Christ’ or “anointed” Aumakua.) (In the Hindu lore which Meade draws upon constantly in his effort to understand the code in the very puzzling Sayings, a whole series of gods were recognized, and each of the early ones had a wife or “shakti”. It is possible that the original pattern for the gods in question was the Aumakua with the combined Father-Mother pair. But in time the Mother was identified as the “power” of the Father rather than as she is seen in the Huna system where there is no such division of self substance or of the power used by the united pair. There may, of course, be a polarity in the high mana as a force, but that is an idea not supported by anything yet found in the coded materials.)

 

“May thy Holy Spirit come upon us and purify us!” (Meade says this is from a very ancient version of the Lord’s Prayer, and was used instead of “Thy kingdom come”. This is most interesting to a student of the “graduation”. It shows that both pieces of the prayer were asking for “graduation” for the one making the invocation. The code word for purify is hoo`mae`mae, and the root, mae, like the root, hi, mentioned a few paragraphs back, means “to grow weak or wither and fade away” – to have the mana taken out of the Auhane aka body and let it go while being replaced by the high aka body. Purity is also an open secret in as much as the lesser man must be purified of the last of the animal greeds as a final step in making ready for the “graduation”. We cannot mistake the fact that the prayer, using either line, is a plea for help to make the great transition. “Thy kingdom” is the state of being a Aumakua. It so appears in all the coded material of the Gospels and Gnomes. It IS the Aumakua, and its coming is the rising by the help of Grace to the next upper level for both the na Auhane involved in the “union” and na Aunihipili who are to become na Auhane. This is a “Second Coming” if we think of a “First Coming” as the time when our own Aumakua “graduated”.

 

“Possess nothing upon the earth.” (This Saying would seem to be utterly impractical, but hoards of monks and nuns in Christianity and Buddhism have taken the injunction literally. In the “graduation” process one must come to the point at which all desires to possess the physical or lower mental things have been given up and the whole of one’s desires are centered on the things of the Aumakua – the greater mental powers, greater knowledge, greater power, and the union with the Beloved, which is the whole of wonder and joy and fulfillment.

 

A LONG SEARCH HAS BEEN MADE for passages in the Bible or in the non-canonical writings, as well as in the Gnostic literature, to find more information on how one goes about praying that the Aumakua use its Grace to perfect one and help with the “graduation”. As we have seen, the Lord’s Prayer contains a request for the things needed by those not ready for “graduation” as well as a plea for help to make the step upward into the “kingdom of heaven” by those who are ready.  The kingdom “comes” to the individual.

 

Passages having to do with the “marriage made in heaven” or the like have been carefully searched out and studied. Some of the parables in the Gospels give little coded material. Some of the Gnostic dramas of initiation are too long and veiled to be of much help, but all passages point to the fact that the union of the male and female was a key element in most of the dramas of initiation. The most convincing prayer which I have found contains only three veiled lines, and these come at the end of long and difficult symbolic presentation of hidden knowledge. It is to be found in Meade’s little book, The Wedding Song of Wisdom, starting on page 76 and running through two more pages, what with long comments on possible meanings. I will give the three-line  prayer and some of the comments, together with my comment on the coded Huna meanings which cause a royal muddle to make immediate sense. (I was especially impressed to find that in this Gnostic piece of writing the code applied so exactly that one cannot avoid the conclusion that the writer was a kahuna initiate.) As a preliminary to the pray proper, let me go back to page 74 for a passage and Meade’s comment:

 

(From the ritual.) “For this Mystery is the gate of Heaven, and this is the house of God, where the Good God dwells alone; into which House no impure man shall come – but it is kept under watch for the Spiritual alone where, when they come, they must cast away their garments, and all become Bridegrooms, obtaining their true Manhood through the Virginal Spirit.” (Note the aka garments being “cast away” and the male and female being brought together, she as a “Virgin Spirit”, or as one completely purified.) Now note Meade as he comments:

 

“The Virginal Spirit is the Great Mother, (only when half of the Aumakua, but not as this Bride in process of “graduation,” mfl) the Sophia above. This reminds us strongly of the primitive culture initiatory rite of  ‘young  man  making’ as it is called; but that belongs to the  most grossly realistic form of the Lesser Mysteries. What a marvelous transformation is wrought in passing from the Below to the Above, into the Greater Mysteries, which the later Christian Gnostic commentator rightly characterizes as Heavenly! The Rite of the Sacred Marriage must have been dramatically set forth in some of the inner rituals of the Christianized Gnosis. At any rate, we definitely know that this was the case among the Marcosians, for Irenaeus tells us: ‘Some of them prepare a Bridal Chamber and celebrate a mystery rite with certain invocations on those who are being perfected; and they declare that what is being solemnized by them is a Sacred Marriage, in likeness with the Unions Above. The ultimate end of the Gnosis was the at-one-ment or union of the little man with the Great Man, of the human soul with the Divine Soul; (Meade made this mistake in all of his work, just as it was made in the later Yoga in which the single lower male or female, as a “soul”, was united to a single higher and divine ” self” or “soul”. The early Buddhists may have known the Huna type of union, but the later ones went over to Yoga misconceptions. mfl.) indeed, one of the chief keys to the interpretation of some of the most striking formula of this ritual is that of the Sacred Marriage. It will not be out of place here to repeat one or two of the sentences. The neophyte impersonates the purified human soul or Sophia, and the Initiator or Master is the Christ.

 

“I would be wounded.”

 

Meade: “Or ‘I would be pierced’. This suggests the entrance of the Ray, the Higher Self into the Heart, whereby the ‘Knot of the Heart,’ as the Upanishads phrase it, may be unloosed, or dissolved, or in order that the purified Lower Self may receive the Divine Radiance of the Higher. An old Latin translation, which may have originated in a gloss by one who knew the mystery, for he writes: ‘I would be  dissolved'; that is, ‘consumed by love.'” (The idea of being “dissolved” applies to the aka robe bodies of the candidates for “graduation”, not to the selves, and the “love” that “consumes” is that which draws male and female into union so that the old pair are “consumed” or swallowed up in the new ONE.)

 

Now see what the code shows. “Wounded” or “pierced” suggests the Gospel account of the crucifixion given by John in which Jesus is pierced in the side by a spear while hanging on the cross, causing his death. The code word for “wound” is palapu meaning also “to punish, to hurt, to suffer”. The root word,pala, gives the inner meaning, for it means “to erase, to blot out (as sins) and to anoint (as in a rite making a Christ or Aumakua)”. This shows that the cleansing was requested, and that it might cause suffering as on a cross, and that death would follow for the Auhane and the aka body so that the “resurrection” might follow. The root, pu, means “to call upon”, and “together, along with, and accompanying,” this pointing directly at the finding of the mate. Another word for “pierce” is hou and it has additional meanings of, “to search for something or someone, to reach out after; also to be new”. Here we have the search for the Beloved and the making of the new Aumakua.

 

“I would be begotten.”

 

Meade says this is the “Mystery of Immaculate Conception or Self birth”, and he is almost right. The forming of a new Aumakua is beyond the physical level and is hardly to be thought of as having a “conception”. It is NOT self birth, for the presiding Aumakua brings about the “birth” as a union, using the High Mana and Grace.

 

“I would be adorned.”

 

Meade says that in the original Greek this may also means “clothed in fit garments”. In this case the newly made Aumakua must be “adorned” by giving it a new aka body – a “body of light” or “robe of glory or power”, according to the rituals

 

“I would be at-oned.” (This line speaks for itself and indicates the aim and end of the “graduation” process, union of male and female selves.

 

A LONGER INVOCATION of a similar nature is to be found in Meade’s Mithriac Ritual, page 33. It contains none of the coded material such as is found in the lines just discussed, but uses the familiar Huna symbols. This is the 10th and last utterance in the ritual. The speaker is said to gaze intently on the God, with “bellowing” prolonged. From earlier passages we see that the “bellowing” was the deep breathing and accumulation of mana, to send to the Aumakua or “God” upon whom his gaze is fastened. He speaks:

 

“Hail Lord, Thou Master of the Water!” (The Aumakua is called elsewhere, “Lord of the Division of the Waters”. Mana is symbolized here, as it is in breath at this point.) Hail, Founder of the Earth! Hail, Prince of Breath!

 

“O Lord, being born again, I pass away in being made Great, and having been made Great, I die.” (The Auhane dies and is reborn as a Aumakua or “Great One”. This is the secret of the death and resurrection of Jesus to be made Christ.)

 

“Being born from out the state of birth and death that giveth birth to mortal lives, I now set free, pass to the state transcending birth (in a physical body), as Thou hast established it, according as Thou hast ordained and made the Mystery.”

 

Meade, lacking the simpler Huna insight into the passage, comments: (Pg. 75.) “The supreme moment arrives when the man is to meet with Mithra, the Great Initiator, face to face, and gaze upon His Mystery with cosmic senses, the whole of him one sense, and all senses in one.” (The lesser pair of selves does not have “cosmic senses”, only the physical ones of the Aunihipili. It is hard to see just how this “graduation” unifies the lower and higher senses to make them “cosmic” or united all in one. The Aumakua, so far as Huna tells us, has a way of knowing things which does not involve the use of the sensory powers of the Aunihipili. A much higher octave of sensing and thinking is brought into use there. It is not the “senses” which are being made one. It is the male and female Auhane pair.) “Then is it that the Lord of Fire, or Risen Great Person, the man at-oned with his Higher Self, (with his mate, not his Aumakua, mfl) become now (as a new Aumakua on its own) Lord and Ruler, or King, is Master of the Water or all manifestations; Lord of Earth, or all his personalities, (Yes, of all three selves which make up the new three self man after “graduation”.); and King of Breath or all vehicles of consciousness.” (Here Meade is thinking of the Theosophical classification of the “bodies” or vehicles of consciousness – as confused a classification as anyone aware of Huna could wish to find to marvel at.)

 

Meade realizes the fact that the conclusions he has reached are based on uncertain ground, for he writes on page 76, “One has doubtless been over bold in some of the above speculations, but after many years of study of the contemporary literature of the Gnosis and the Mysteries, of Theosophy and Theurgy, many things which at first appeared utterly irreconcilable seem somehow now to fall together; ideas unite, symbolism becomes more plastic.” What a shame that such an able student did not have Huna to work with as well as the knowledge of systems which seem once to have had Huna ingredients, but to have lost them soon in a tangle of guessing to try to replace what was lost.

 

THE WOUND WAS MADE in the side of Jesus on the cross. The code for “side” is ao`ao, meaning also “to instruct, to enlighten, to escape, a way or course of life” – with hou (wound) meaning “new”, we have in the code “a new way of life”, pointing to the “Graduation” and the NEW Aumakua which results.

 

YOGA

 

THE SCIENCE OF CONTACT WITH THE AUMAKUA through breathing in a special way, is, in origin, the Huna method of accumulating mana and contacting the Aumakua, then presenting the mana as a sacrificial gift. It was NOT union with the Aumakua or any other self,  just contact until the time of “graduation” and union with the mate of the Auhane level to form a new Aumakua. However, our HRA Yoga expert has given us the idea that the breathing exercises alone will give great benefits. In the last issue of the H.V. I reproduced part of his much earlier article, and gave all of the instructions which it contained. But a number of HRAs have not been at all satisfied with the scant directions, and I have had no more of same to pass on. So, in order to fill the gap, let me give simple and condensed instructions taken from Yoga for the West by Felix Guyot Rider, England.

 

EXERCISE 1. Lie or sit comfortably. Relax every muscle completely by considering it and telling it to relax. When this is well done, it may take five or more seconds to cause a limb to move again. Now breathe through the left and right nostril alternately, closing off one with the finger during a long and slow inhalation. Do not take a larger breath than normally. When full, hold for 4 seconds, then exhale slowly through the other nostril. Keep this up until tired or for ten minutes, then increase to fifteen. With practice the slowness becomes such that one takes but four complete breaths per minute. The mind is to be held on sensing the air coming in and going out and being held. This will teach one to concentrate and will give better health. Keep the eyes closed. If done faithfully morning and night for three months, results will be noticed and then one can go on to the next exercise. (He gives seven exercises in all. Here are three.)

 

EXERCISE 2. This is to continue as in Exercise 1 but now one visualizes the “universal life force” as being drawn in with the breath, held for a bit, then exhaled back into the universe. In about a month one slows down to about three full breaths per minute. If you start breathing through the left nostril, end with breathing out through the right. No set length of time is given for continuing these second exercises, but they last daily 15 minutes, morning and evening. In time one may begin to sense the awakening of psychic sensitivity, and one is warned to be careful –  but the nature of the danger is not specified. (I would say that one will be accumulating extra mana and if it is not sent to the Aumakua or used in healing, eating companion spirits may arrive to help themselves to the mana and may decide to live with one, even to try to exert obsessional control.) Gymnastic exercises of a simple sort are advocated as a morning and evening addition after doing the exercises for 15 minutes with breathing.

 

It is next explained that the nostrils each take in and send out a different polarity of the “universal life force”, the left nostril being the lunar side and the right nostril the solar. The lunar corresponds to the female or passive, and the solar the male or active, the Ida and Pingala currents. The force is now called “Prana” and the breath the “Astral Breath”.

 

EXERCISE 3. Same as 2 but imagine the air – prana – energy stopping and accumulating within the brain at a point situated between the eyes and the root of the nose. (Behind these points, I suppose.) One watches for new sensations. “When you feel that the Breath has stopped within the skull, at the root of the nose,” he writes, “pause and allow it to saturate you mentally.” Watch for sensations.

MFL


HUNA VISTAS BULLETIN 56

“Facts & Truth”

April, 1964

 

 

MY HEARTY THANKS TO YOU ALL (or at least to most of you) for keeping your letters short and saying, “No reply needed”. Also for holding up on visits or, if you just have to call, for making the visit as short as possible. With this much appreciated help I have managed to get a little more done on the book since finishing the last Huna Vistas and starting on this one. If you do not send me a stamped and self addressed envelope when you write to me, I will take it for granted that you mean that “No reply is expected”. Many of you are taking me at my word that I would prefer to have only a dollar at a time sent for Cigbo and his box so that IF I should fall by the wayside and be unable to continue getting out the H.V. there would be less loss and if no questions are to be answered when a dollar arrives, my work is made easier in not having to write to acknowledge the gift for Cigbo. By the way, I have taken to telling those who write to ask about joining the HRAs that membership is $3 a year in gifts, if they can afford that much, but that if they happen to be one of the many chronic writers of constant and long letters, asking questions, a gift of from $3 to $10 should be sent with each letter to enable me to hire office help in making the answers. (Cigbo is, of course, the only office help I could get, but he is sure that his answers would be about as good as mine.) (Requests for P.A. readings should go to Cigbo with a gift.)

 

OUR MEMBERS ARE DIVIDED  into several classes by the length of time the individual HRA has been with us. Some wonderful and long suffering friends have been with me from the very start, and others are brand new from month to month. The seasoned HRA will know all the things discussed in the past, but the new HRAs are often confused about many points. A letter came in recently from one of the newer members, Mrs. O.H. of California, and I promised her that I would answer it in the next H.V., as I thought there might be others who would be puzzled by the same things, and as reviews are often good for the more seasoned members who may have forgotten or need to brush up on various items.

 

Dear Mr. Long:

 

I am enjoying the study of Huna through your books, also your monthly bulletins, though the interpretations of the Bible material are way beyond me. I am willing and eager to try the methods. Yoga breathings also appeal to me and I have started them.

 

“Knowing how very busy you are, I have been reluctant to ask certain questions which have been plaguing me. These questions just haven’t been answered for me in your writing unless they have escaped me. So here goes:

 

“After death, according to Huna, do the present three selves maintain their unity? When we reincarnate do the three selves reincarnate as a unit again? What happened to the memories of the present Auhane, also its E.S.P.? Who is the real ‘I’? Where did the physical body come from?” (Signed by Mrs. O.H.)

 

MY ANSWERS: I wrote in my earlier books that I doubted that na kahuna believed in reincarnation, not having found a word in their language for it. Later, I came to the decision that they believed that we incarnate about a dozen times under normal conditions of progress. This seems to have been so much taken for granted as a common piece of knowledge that they used no special word, saying only, “to  live a new life”. (Ola for live or life, and hou for new or to repeat.)

 

The Huna theory is plain that we evolve and gain life experience, starting in the lower life forms and gradually arriving at the state of an Aunihipili. As such, we are still part of the animal world and get an animal body in the way all things get bodies. The animal body is subject to all the accidents and dangers and pleasures of the animal level, and the body is under the blanket care, via instincts, of some higher form of Group Soul in all probability. The Aunihipili begins its first incarnations as a real animal and has the usual greeds, angers, jealousies etc. These are symbolized in Huna is “dark things” and are the “sins” or “mistakes” made while learning. The Auhane is a guest in the body house and its job is to instruct the Aunihipili and teach it to be a man instead of an animal in its actions. Gradually, the Aunihipili learns, and, after perhaps a dozen lives in different bodies into which it is helped to enter by the Aumakua and Group Soul, it is ready to “graduate” at death to the state of an Auhane As an Aunihipili it carries only a few submerged memories of its past incarnations. When it becomes an Auhane it carries over no memories because all remembering is done by the Aunihipili. It seems, however, to have a sense of its own identity or selfhood. It has no ESP powers, as these belong to na Aunihipili. Its two abilities are to rule the Aunihipili with its hypnotic strength of mana or “will”, and to reason inductively. It “rationalizes” all events which are sensed by the Aunihipili before they are recorded in the Aunihipili shadowy body as “thought forms” making up memories.

 

The Auhane has to learn to guide and control the Aunihipili and to teach the lower animal self to act like a man, to stop hurting others and to learn to be gentle, loving and helpful, also to work with others instead of trying to fight with them. As the Aunihipili exerts a great power over the Auhane by thrusting its emotions on it, and by holding illogical and “fixed” ideas which prevent the Auhane from exerting its usual control, the Auhane is more or less involved and carried along with the Aunihipili, getting the upper hand only in the later incarnations before another graduation arrives and it and the Aunihipili both step up a level. The Aunihipili becomes an Auhane and the Auhane is helped to find its sex mate from which it was separated untold years earlier, and the two unite in the “marriage made in heaven” to become an Aumakua which is both male and female, a Father-Mother “Utterly trustworthy Parental Spirit”. As a new Aumakua it will, when the next series of a dozen incarnations is started, be the Guardian and Guide spirit for the new animal self which will be selected from the animal world and helped into a human body, there to be joined by the newly graduated Aunihipili who has become an Auhane and will be now a guest in the body in its turn. The Aumakua lives outside the physical body, but is connected with it by an invisible cord of shadowy aka stuff.

 

The three selves remain together normally, all through the various stages of progress, but once in a while by some accident or by the manipulations of evil men, the selves are separated, perhaps temporarily, perhaps for a long time. In old days certain na Aunihipili seem to have been enslaved through the use of hypnosis when men were sacrificed in the degraded temple worship of later times in Polynesia, and these spirits were then used in the “death prayer” to steal mana from one to be killed until he died of exhaustion. The tales of “curses” and “spells” put on tombs to protect them in Egypt, if true, suggest that the enslavement of Aunihipili spirits may last for centuries.

 

In addition to the fixations which cause na Aunihipili to refuse to obey their na Auhane, there is now and then spirit influence of an obsessional nature. Usually the Aunihipili is controlled hypnotically by the Auhane of a spirit. Good and friendly spirits do not attempt to force their control of the Aunihipili and its actions and emotions.

 

Huna tells us little or nothing about how the memories are lost by na Aunihipili between reincarnations, but the Aumakua is said to have the power to learn at will anything that has happened in the past, and to foresee a little of what is yet to come. It may be that the Aunihipili carries over in dormant form memories of past incarnations, or the Aumakua may furnish the information. In recent years much has been made of “Life Readings”. These are often made under hypnotic influence in efforts to cause the present Aunihipili to recall and tell about past lives. L. Ron Hubbard, in his system of “Dianetics” aimed at finding and removing what we would call “fixations”, made much of one person suggesting to another to the end that the person to be aided went back in memory to find the fixations, even going back to past lives to hunt for the causes of present difficulties. HRA Rev. Franklin Loehr and his wife spend most of their spare time regressing people to help them to learn of their past lives, and in a current bulletin release he says that they are booked solid for sittings until next October, and that the major part of their income is now derived from pay for this type of work. This summer they will leave Los Angeles to settle in New York and try to expand their work there. The validity of all such information concerning one’s past is always open to question because it is seldom possible to check. However, one of the HRAs tells me that in England a number of people who were regressed told where they had been buried in a past life and under what name, with the result that old headstones were located. bearing the names and given dates of death.

 

The question about who is the “real” self is one that is met on all sides these days because of the contention of the sages of India that only one of the dimly seen three selves of the man is real. This is what we would call in Huna the Aumakua. In India it is considered to be a divine or god self and a very part of the highest Universal God. The Aumakua of Huna is looked upon as on one of the lower levels of the heavenly realm, with level after level above and a very great distance, so to speak, separating it from the Ultimate God. The Huna idea is that one self is just as real as the next, and that the idea that only one part of the man is real is only an example of a misunderstanding of the little Huna knowledge once shared by them with na kahuna, when the latter were passing through early India. In Yoga the sages mistook lasting properties for reality, and thought anything in a state of slow evolution, such as a human “self” could not have reality because it was in a state of change. The divine self in the man was thought to be beyond change, and the limitations of time and space. The major effort in Yoga was to attain the union of the “unreal” lower selves of the man with the Divine Self. Huna tells us that the male Auhane spirit can unite with the female mate because they were “one” or a single self originally, but that there is no such thing as union with a self of a higher level by one of a lower. In the lore of na kahuna, the great aim was that of evolving, eventually, to be an Aumakua on one’s own, not to give up individuality and become lost and utterly selfless in the “great ocean of divine consciousness”. That vanishing into the universal mass consciousness may be the final step, but it is so far distant in terms of evolution and time that we hardly need to mark our evolutionary road maps with a red pencil as yet.

 

In trying to learn just what na kahuna of old believed and how they worked, we must keep in mind the possibility that they were wrong in their conclusions and in part of the methods they used. We must also remember that we may not have the correct idea of what they believed. This is the field of research, and speculation is an inevitable part of delving. My personal opinion, for what it may be worth, is that the Huna system is fairly well recovered, and that there can be no question that it is more reasonable and that it answers more questions better than any other system of psychology merged with religion.

 

Dear Max: (Wrote HRA W.O.E., of California recently)

 

“Your Huna Vistas are always interesting, but as to your interpretations of the coded passages, I would never have the patience to work out such blind meanings. In these days I want straight talk and facts in plain language, and if I am not worthy of being told or taught that way, so be it. There ought to be teachers who know and who are not afraid of being burned at the stake.” (Signed W.O.E.)

 

I COMMENT: The world is full of plain statements of “facts” and one can read in the straightest and plainest language imaginable just how man was created, just why, just what he came to learn, how it is to be learned, how to overcome all evil, and how to obtain immortality in some beatific state. One can lay hands easily on a hundred books revealing the utter and absolute truth via spirits or revealing the same truths verified by age and tried tradition. The only difficulty is to determine which of the revelations is the correct one – as they all disagree on endless major and minor points. We agree that we all long for something we can understand, something simple and crystal clear which is open to all men, good and bad with no need for codes and mysteries. We also agree that it would be good, in a similar way, if we could be given a way to make a living which would not be filled with deadfalls and traps. We could do with a pat formula to use to smooth out all our love relations and family and national differences. Lastly, we need very often a certain remedy for fear, illness, black resentment and plain boredom. Like the Indian maiden, after being wooed by a brave with tales of his hunting prowess, I would remark, “You catchem first, then we talk about eat um.”

 

NOT THAT THERE ARA NOT MANY THINGS which would be most pleasing to one to believe factual and utterly true. For instance, Margaret Storm, author of the book, Return of the Dove, told me in a recent letter that there is a uranium fallout from atomic explosions of the past, and which fallout is causing much illness of a mysterious order. She then gives the encouraging information which she has, I take it, obtained from her spirit communicators, “The reason that the uranium fallout is precipitating at such a rapid rate now is because on January 1, 1964 a new type of Light was released into the earth’s atmosphere. It is the third Cosmic Ray of Divine Love and sweeps away all that is inharmonious. The upper atmosphere is being cleansed and very soon we will notice the effects on the lower atmosphere, including the smog. This Cosmic Ray Light will affect all humans, animals, vegetation, and the soil itself. This Light has a very high and fast vibration and as the months go by will make it impossible for the ‘unready’ to remain in embodiment.” (Perhaps she will have a new book out in not too long a time to give more details. Meantime, we who go in for Huna may be the “unready”, and perhaps we had better begin to change our ways. In her letter she says, “….while I am not interested in Huna per se, I find that many aspects fit in with my own philosophy as set forth in my book….”

 

ANOTHER STATEMENT OF UTTERLY TRUE FACTS which would be delightful to accept is to be found in the book of a tolerant friend of the HRA, Ethera Prins. It is titled, The Light That Must Not Fail. In the preface, page 10, one reads, “A great Soul has descended to this planet and is now embodied in female form. This Great Soul is in constant contact with the Rulers of the Heavens, and will soon present to the world a most wonderful pageant of Love and Knowledge. The method of her divination will be described in a forthcoming book which also contains messages and revelations from the Rulers of the Heavens. The Promised One will soon bring a great Love and Inspiration to mankind: inspired writings will promote a satisfying feeling of calmness and tranquility upon those who read Her divinations. Her melodious voice will bring a profound thrill and a soothing ecstacy to those who hear Her; and the sight of Her will cause profound admiration and a delight that is beyond comparison, as she sends to her audience expressions of the Great Love which she has for all humanity. Those who have used the past period of man’s Free Will as an opportunity to usurp, mock, and even deny the Creator, and who continue to do so, will turn to stone and ashes, or worse, and will lose their rights to further life, elsewhere.” (Wouldn’t it be wonderful to have the Mother Incarnate and bring love to the earth! “And fain would I believe.”) (The book may be had from World Harmony Inc., P.O. Box 1927, Beverly Hills, Calif. Price $2. Add 150 for postage… and sales tax if you live in California.)

 

PREDICTIONS ARE ALSO MOST INTERESTING in rounding up “facts & truth”. For those of you who did not read Return of the Dove when it came out, let me do a bit of reviewing. Current “people in the news” came up for comment by the ones responsible for the information contained. On page 43 I quote a section to give the flavor: ‘Now, on this earth, we have at least one man, Otis T. Carr of Baltimore, Maryland, who states that he has solved the problems connected with building spaceships and he is prepared to manufacture them to order. He claims that these  ships will fly safely anywhere in our atmosphere, to the moon, and to Venus, Mars or other planets in our solar system. The ships need no fuel as they generate electricity from the atmosphere as they fly. (Between 1957 and 1959.) Mr. Carr is one hundred per cent correct. In fact he is so right that recently no less a person than El Morya, Chohan of the First Ray, stated that no earth person in an unascended body would be permitted the freedom of the cosmic highways. A person with an unascended body is a person who is carrying around in his atoms a heavy load of untransmuted karma. El Morya also stated that an individual with an ascended body could, of course, travel the cosmic highways freely at any time they were open.” (Too bad Mr. Carr let El Morya down as he did and failed to produce for his backers the promised spaceship. “Fact and truth” to some … while it lasted.)

 

Dear Max:

Re: H.V. #53, pg. 6, bottom. “Breathing in to 4 counts, hold 2, exhale”. Which side used to breath in? How many counts to exhale? Can one exhale any number of counts? About the Ida-Pingala rhythm, H.V. 53, page 7, last paragraph. (From M.H., Wisconsin).

 

I COMMENT: Nothing was said in the passages mentioned about breathing through one nostril and then the other, but that is a popular practice advocated by writers on Yoga breathing. I have been hoping to get more information from our HRA who stands so strongly for Yoga. (He says not to refer to him as a Yoga expert.) On March 7th he read my instructions drawn from Yoga for the West and sat down to discuss that material. His letter is long, so I will condense what he said in my own words, or quote parts.

 

OUR ADVOCATE OF YOGAS BENEFITS SAYS

 

He thinks such books as the one mentioned above give “a diluted version for people whom the author judges or, expects are to be too weak or spineless to work at the real McCoy. Exercise No.1 that you passed on from him is better than not having an exercise. The most important feature of Hatha Yoga, Pradipika, is that the exhalation of the breath be unvaried.” He gives no instruction for length of exhalation compared to inhalation and holding. “Four breaths per minute is not much, considering that the I-P breath, full strength, is of 45 seconds duration, single breath.” He says watching for sensations is wrong and that “all thought should be put out of the mind, and the mind be kept as blank as possible. The object of breathing rhythmically is to get calm and to keep calm, and to develop.” He does not say just what to develop. “We are to set aside the will power as being an obstacle to mental development”! He does not say what is meant by mental development. Would this be of the Aunihipili emotional and memory faculty, the Auhane inductive reasoning faculty or the use of the “Will” by either of the lesser selves? Or is the Aumakua recognized as having a part in such development? He warns that some systems have resulted in obsessional difficulties and says “I believe that the effort to try other mental activity than merely to monitor the breath is what gives that kind of trouble.” He advises that the breathing system be made as simple as possible, just breathe as instructed and think only of doing it. I suppose the mind is not to be blanked to the point of not observing the the passage of time and flow of breath. He tells how he tried mental actions at first and got as a result “something foul and dangerous had been stirred up …” A bit more instruction comes after some paragraphs of discussion. “As a result of my proceedings all made in faith that the I-P rhythm was (a system) handed down faithfully: that the Huna prayer was proper – all these sensitivities (which came to him) have come unsought, for I did not know (in advance) what to expect, if anything. Act in faith, sit facing east while breathing; lie at night with the head to the north; sit with hands turned up (palms up?) in the lap, one at a time while breathing, (are the hands lifted alternately to press a thumb on one side of the nose and then the other in breathing?) and have confidence.” I am sorry not to be able to pass on definite instructions, but HRA L., from Illinois, gives something to help. He writes:

 

“In reading H.V. 55, page 10, I am reminded of my trying to use this left and right nostril breathing method. To me it seemed to defeat its own purpose by shifting my attention from important to unimportant endeavor and locations. My results in accumulating prana have been best when I concentrate on the air passages just under the bridge of the nose, imagining there is a spongy organ at this location that strains out the prana and lets the air go on into the lungs. The prana can be directed into the brain, and then to any part of the body. A wonderful effect can be had by sending it into the subjective ganglia along the sides of the spinal column. I first noticed this prana a number of years ago one warm spring day while walking south thru the crowds on Michigan Avenue. Crowds, if they don’t interfere with my walking, seem to increase the prana for me. (The implication here is that he was doing his breathing exercise as he walked?)

 

YOGA AS “UNION”, and my conclusion that the “union” is between male and female na Auhane at the time of graduation to the Aumakua level, has come in for some discussion and may be of general interest to pursue a bit. “Avalon” in his book, The Serpent Power, is the most exhaustive work on Yoga that I have on my shelves. On pages 25 to 32 he discusses the problem of “union” or Yoga, should any of you wish to read for yourselves. Let me lift a few ideas and lines for those of you who must “run as you read.” Yoga is based on the idea that Shiva, as Ultimate God, is pure consciousness, but that this unit of consciousness goes into action in creating a universe, and so uses power or energy which Shiva produces from Himself to make his wife, or “shakti”, the great Devi or Mother of the Universe. She, as the Life-force resides in the human “at the  lowest centre at the base of the spine, just as Shiva is realized in the highest brain centre, the cerebrum or Sahasrara Padma. Completed Yoga is the Union of Her with Him in the body of the Sadhaka….” (The successful practitioner of Yoga). “Yoga is the realization of the union of the Mother and Lord (Shiva) aspects in that state of consciousness which is absolute.” This realization is something to be attained only by the most strenuous and carefully guided activities, we read, and so far as I can see, is not the  union of the lower selves of the man with the higher self. It is the realization of the consciousness joining the power to create material or subtle things or states. We must not forget that in ancient religious practices the element of Magic was usually basic: men doing certain things in certain ways to cause the gods or invisible beings and powers to work for their benefit. Mixed with the desire to manipulate magical powers was the religious complex centering on the doctrines of reincarnation and karma. The Yogi was forced to look backward and forward in time as well as harness the Mother-Father consciousness  power units. The speculative literature on the obtaining of escape from the “wheel of necessity” is vast in India. Complications build on all sides for the student. On page 82, Avalon (Woodroffe) writes, “To the question whether man can here and now attain the supreme state of bliss, the answer in Yoga is ‘yes’.” It would seem that in some way the Yogi hopes to enter in and share the state of union of the Mother-Father elements after learning to bring them together in the union that is the final word of bliss. I must confess that I like Huna better.

 

It is so simple and direct and at least I can make head and tail of it and can avoid the masses of contradictory speculation surrounding Yoga in old, middle and late India. Moreover, I have long suspected that the “Masters” of India and Tibet who were mentioned so frequently in early Theosophy as masters of all the hidden powers, were nothing more than the spirits of today who give learned advice to the mediumistic living – advice which is usually as wrong now as in the early days of Mme. Blavatsky and her founding group. (Don’t scold me. I’ll let you believe in them if you wish, and back you up in your right to so believe.)

 

But don’t allow me to discourage any of you who have the time and inclination to try Yoga breathing exercises as an improvement on the Huna mana accumulation method and the definite prayer use to be made of same. But remember that the men of India found their Yoga methods often difficult to cash in on. Avalon says of success with Yoga, “(Success) may be the fruit of experiences of many preceding lives. Kundalini (Mother force) must be gradually raised from one centre to another… it may be years, or, in exceptional cases, months.” He says a teacher is a “must”.

 

THE RESEARCH WORK OF H.R.A. WILLIAM DRAKE of Escondido, California, has been varied and most interesting during the past year. He has given his entire time to research along healing lines, using the Johrei methods in association with the Church of World Messianity, of Japanese origin, also testing out, as opportunity allows, the Huna ideas and methods. He made attempts to contact his Aumakua some months ago, and began to see in his psychic sight or meditation, visions, beings who appeared in human form as male and female. He thinks these may be lesser gods who are of the Aumakua level or above it, or even of a different kind of life but closely associated with na Aumakua. He has simply come to call upon these “gods” and try to get help and information from them as they see fit to give it.

 

RECENTLY HE ASKED FOR INFORMATION concerning the “graduation” process in which a male and a female Auhane unite to make a new Aumakua. He was given a rather remarkable vision in which he saw the “union” being brought about, and described it briefly in a letter to me. I asked for a more complete report, and he took time out to write an article for the H.V. The article is a little too long for our limited space, but I will try to cut it down to size without leaving out points of significance. For convenience I leave out the quotation marks, but put any of my own comments in ().

 

THE MARRIAGE IN HEAVEN by HRA William Drake

 

With information had from the “gods” and some of his own conclusions.

 

No male is 100 per cent male and no female is 100 percent female. Every male is part female and every female is part male. The perfect state is achieved when “soul mates” are joined to make one in the celestial realm. (This union can only be accomplished after each of the mated na Auhane has become ready to “graduate”.)

 

The ceremonies which are described were witnessed on the spiritual level during a period of worship. Others have seen similar ceremonies, undoubtedly, but may not have reported exactly the same thing. Each of us color our “seeing” with our own background of understanding and experience.

 

The Gods and Goddesses whom I saw, appear to be celestial beings under the rulership of a higher Eternal. They were gathered in a large hall as my vision picked them out. In the hall at the center was an altar which was built in three sections placed in a straight line. The middle section had winged gates. Three steps led up to the altar, which appeared to be fashioned of gold with astrological designs, along with inlaid carvings on stones and in metals, depicting plants, animals, humans and angels. These things seemed to portray the life levels through which man rises, as through the “Cycle of Necessity” to learn the lessons of Truth, Love, Harmony and Wisdom before becoming ready to become united, as male and female, and made into an Aumakua or god.

 

The female candidate for the initiation of union was escorted into the hall by a group of nine Goddesses. (The Huna theory, as mfl sees it, unites male and female, as that, as an Aumakua, no appearance would be made, as in male or female bodily aspects. Perhaps the vision was symbolic, or there may be “Gods” just as he sees them.) The Goddesses, who were beautiful beyond the power of words to describe, each wore a lovely gown trimmed with gold and belted with a golden sash. On the head of each was a plain gold band. The female candidate was far more beautiful than women here on earth. She was dressed in a simple white robe, no jewelry or powder or paint, and looked plain and coarse in features compared to the Goddesses. (The symbolic nature of this vision is seen in the fact that the female Auhane appeared as if in a physical body. The Aunihipili, and it alone, has a physical body, and the Auhane aka body, in which, it would appear, would not have the shape of the physical form – probably an oval or ring, as the halos or “glories” pictured in religious paintings.)

 

The male candidate marched into the hall with an honor guard of nine Gods, and each God wore a beautiful white robe trimmed with gold and with a golden belt and on the head a golden crown. The candidate was far more handsome than earth males, his features seemed very plain compared to those of his escort. The two candidates were barefooted, but the Gods and Goddesses wore sparkling sandals.

 

The two groups met and formed a circle around the candidates. A tall, golden God stood before them and unrolled a scroll, then began questioning the candidates in turn. They answered satisfactorily, and appeared to be eager to be united as one and to love faithfully, also serve the Eternal. The altar had now changed into a square with one side open where a wide golden line marked the base of a golden triangle whose apex was at the center of the altar. Inside the triangle was a circle. The triangles always indicate a trinity and the circle the Gods, consequently a very liberal interpretation would be that the Aunihipili, Auhane and Aumakua are the only pathway to the state of Godhood or the Divine State in which the male and female spirits are united to make Gods or Goddesses. (The united pair, in Huna, do not stand again as two separate “gods” but as ONE.)

The candidates were placed by their escorts at the base line of the triangle; then three golden Gods led them to the center of the golden circle, where they knelt and faced the apex of the golden triangle and the center section of the altar. Their shoulders and hips touched and the three Gods moved to stand at the points of the triangle. The one at the apex chanted and performed a cleansing rite while the two others sprinkled each candidate with holy water. This, it appeared, made them ready for the “Ordeal of Fire”, which came at once. The God at the apex of the triangle raised his hands to heaven and a solemn silence fell in the hall. His words as he chanted were liquid and musical. He paused, stiffened, stretched suddenly, and a blaze of golden fire rolled down from the heavens and over the two candidates for initiation. They seemed first to quiver, then vanish entirely. After about twenty seconds the God lowered his hands, the golden fire swirled upward and the pair appeared in the same position as before, except that they were more closely united and had become far more beautiful. They had now a soft golden color.

 

The golden Gods seemed to breathe deeply, then walked slowly from left to right around the triangle to the next station. The same ritual was performed and the candidates were again enveloped by the golden fire, after which they appeared much more closely united and more golden and beautiful. At the third station of the altar the ritual was repeated and a greater fire called down. The pair vibrated violently and again vanished. After what seemed a long time the fire died away and they once more appeared, still more beautiful and more closely united. These three steps of the ritual may have been for the purpose of removing any blockings such as the complexes and fixations, and might be the work of “Eternal Grace” to prepare them for the final rite.

 

The golden God at the apex of the triangle lifted his hands high and all of the Gods and Goddesses did likewise; and one and all prayed silently. Suddenly a great is white light slowly descended and swirled about the candidates, who embraced and then were no more as the white light increased in brilliance until too strong to see with the astral vision.

 

The prayer was finished and Gods and Goddesses lowered their hands and a brilliant white oval was seen in the center of the triangle. Looking extremely hard I thought I saw two heads within the oval, one male, the other female, but with no bodies. There was soft, sweet music and the singing of heavenly voices as the three golden Gods performed a rite of blessing, after which they lowered their hands and the oval disappeared and a new God and Goddess emerged in glowing white robes, trimmed with gold, making them clad as were the other Gods and Goddesses. They bowed their heads and were crowned and the Gods wrote the new names on the altar. (After some additional rituals performed at the altar) the newly created God and Goddess were embraced three times and at their own command the brilliant white oval appeared. All gave thanks (and after more rituals) the ceremony was finished.

 

It is possible that the oval vehicle is used to create and to perform miracles by the perfectly united male and female, acting together as instruments of the Eternal.

 

BOOK REVIEW

 

HRA J.C. of California, who has several times discovered most valuable books for our Huna research studies, recently brought me Jean Doresse’s The Secret Books of the Egyptian Gnostics, a translation from French to English, 1958, publishers, Hollis and Carter, Ltd., 25, Ashley Place, London, S.W. 1, England, price 42 shillings. This 445 page illustrated book tells of the finding of 44 more books in upper Egypt, written in Coptic and evidently used by early religious sects. They appear to belong to the pre-cannonical Gospels and one may be the original Coptic version from which the Gospel of Thomas was copied in Greek.

 

The scholarly book is by a Frenchman who has worked in Egypt with such MSS and who has made his own translations and is able to pull together the whole problem of Gnostic sects and literature in a most satisfactory way. He has a modern approach based on vastly more material than Meade found available when he did his great work of trying to assemble and present the materials in his Fragments of a Faith Forgotten. Here is material I have needed for years, and often fresh translations and frequent comments and comparisons. Through much of the old writings one can trace elements of the secret teachings of Huna.

 

Starting on page 338, the author discusses the possible identity of the “Thomas” supposed to have been responsible for the Gospel of Thomas in the Coptic. From his study, the writer gives passages showing that there had been a strong early belief that Jesus had a twin brother, Didymus Jude Thomas, and in the Book of Thomas, supposedly written by Matthias, it is said that “The Saviour, brother of Thomas, said to him: “Hear! I will reveal to thee what thou thinkest in thy heart: how they say thou art truly my twin and companion, how they call thee my brother.” The fascinating angle here is the possibility that under the blind of a male twin, we may have code telling us of the “Mother” half of the “Father”, or Aumakua as represented by Jesus when speaking as an Aumakua rather than as a man. More later.

MFL


HUNA VISTAS BULLETIN 57

Books & Letters

May, 1964

 

 

THE RECENT BOOK, HE WALKED THE AMERICAS, by L. Taylor Hansen, published by Amherst Press, 1963, price $6.95, (Venture Bookshop, P.O. Box 671, Evanston, M.) was sent to me as a gift by one of the HRAs who was impressed with the material and felt that all of us should know of the collections of legends, taken from many Indian tribes, and dealing with a white man who seems to have visited many places in olden times, healing, teaching and leaving a lasting impression. An advertisement on page 13 of FATE magazine for May, 1964, gives such an apt description of the book that it will bear quoting here.

 

“Almost 2,000 years ago a mysterious white man walked from tribe to tribe among the American Indian Nations. WAS HE JESUS? He Walked the Americas is the true, documented story of a mysterious white man who visited the Americas as revealed in ancient Indian legends. L. Taylor Hansen devoted 25 years collecting this proof that a Prophet traveled through South and Central America, among the Mayans, into Mexico and all of North America. Who was this white Prophet who spoke a thousand languages, healed the sick, raised the dead and taught in the same words as Jesus Himself? Many authorities believe he was the Savior. Read this amazing and beautiful volume and you will find your faith strengthened as by no other testimony since the New Testament. 256 king-sized pages with color on every page! There are 388 illustrations, including 20 in full color …”

 

The book has a few full color reproductions of beautiful modern paintings done by Indian artists, two of which I believe I recognize as done by a Navaho. There are many pictures of the structures and ruins in Central America, and many reproductions of carved or painted inscriptions such as one may see at Chichen Itza. The typeface used for the book is about twice the usual size found in books, and appears to have been from a typewriter with the original size used instead of being reduced in the customary manner when copied for offset reproduction. The large size of the type must have made the larger than usual book pages necessary, 6 3/4 x 9 1/2. If you are interested in the making of books without the use of metal type, you will enjoy examining this one. (This stencil is cut with a similar typewriter.)

 

MY PSYCHOMETRIC ANALYSIS READING OF THE BOOK interested me very much. (Yes, I hold the pendulum over a book and read it as I would the author’s signature. I am often much surprised to see the results, as I was in this case.)

 

I got a clockwise leaning “will” pattern at 1:30 o’clock on the chart face, which is constructive and good. The circle for the Aunihipili “personality” was clockwise and normal, with no indication of spirit influence or fixation troubles. So far, all was as to be expected. But when I ran the degree, it came out repeatedly at only 292 degrees. I had expected it to be at least 330 degrees, the level at which a person can take and use a college education. At 292 degrees we find foremen and skilled artisans, also most of the Christian priests and ministers as well as the best in their congregations, and all are usually fast set in the religious beliefs which they accepted as children  – and which they seldom question. Considering the fact that L. Taylor Hansen is a professional archaeologist, I was left wondering. Then I dipped into the book and became more curious about the author. The writing was odd and had the flavor of childish efforts to write a “composition” in school. I began asking questions with the pendulum over the book and my Aunihipili insisted that the writer was a woman, not a man, as the “L. Taylor Hansen” would cause one to expect.

 

Moreover, the scholarship of the author was given a rather low rating, and this I found was my personal conclusion at a later date after I had read well into the book. Had this not been so, the mistake certainly would not have been made on page 87 of reproducing an old drawing of a brown man with a typically New Zealand feather cape, a brown woman beside him, and the caption, “The killers of Captain Cook.” Captain Cook, discoverer of Hawaii, was killed by a man in Hawaii, and no woman had anything to do with it. The illustration is placed in the context of a story which the author has rewritten from the Cheyennes, a member of that tribe supposedly telling the story in modern times. He is reported as saying, “Like our brothers we remember the Fair God who foretold the coming of the white man. Yet, so long ago was He living that, like the Dacotah, our memories are garbled.” Later on in the account we read, “As my friends listened to this story, there was among them a man from Hawaii. He told a similar story. Once there came to them the Fair God whom they called Wakea. The god like one healed the injured, raised the dead, walked on water and taught the people. When Wakea. left, said the Polynesian, He promised that some day He would come back to them through the dawn light. Through countless generation cycles the people still remembered, teaching their babies and their grandchildren to keep watching the dawns for Wakea’s coming. One time a great ship came to them. The people met it with rejoicing, bringing presents to the bearded White Men, fruits and food, and entertained them with feasting. Yet the White Men did not remain among them. They sailed away and the people, embittered, wondered if Wakea had rejected His people. True, they had not entirely lived up to his teachings. There had been some war and fighting, but on the whole through the long, long years, they had tried to remain faithful. That night a great storm struck the island. Was this another sign of Wakea’s displeasure? The people were hurt as they thought upon it. They saw the ship returning. It was running like a frightened dog for cover, heading back to the safety of the harbor. Now the people knew that this was not Waited. The Fair God had full command of the sea and windstorms. He had but to hold high that slim hand and the mightiest storms obeyed Him. These men were but impostors pretending with their beards to be Wakea! So the surprised White Men met an army of warriors who swarmed over the ship and killed the explorers. It was years later that the Polynesians learned the truth of this story of misunderstanding. These men probably had never heard of Fair Wakea. This was James Cook, the explorer, trying to map the wide Pacific for a distant island named England. For this night I have spoken.”

 

If this is a true account, as it is supposed to be, this Hawaiian was either making up a good story around Captain Cook’s misadventure, or was pulling the leg of the author in a most ungentlemanly way. Cook was mistaken for the god, Lono, not Wakea, and Lono had never, so far as I know, healed, walked on water or in any way resembled Jesus.

 

The opening story of the “Fair God” in the book is one in which Wakea arrives in some place in Polynesia and stops a war, heals, teaches etc. He came in large ships and was taken away to the east by the natives when he wished to continue his journey. The author gives as his authority for this story no less a scholar than Sir Peter Buck, a native of New Zealand who was, at the time he questioned him by letter about such a “Fair God”, curator of the Bishop Museum in Honolulu. He is reported to have written that he had heard of such a legend and that he knew two old women who knew about it and whom he would question soon. Later he wrote that he had done so and gave the material as he had received it from them. Unfortunately, L. Taylor Hansen did not reproduce the account as given by Dr. Buck. Instead, he told it in his own words and made it a duplication of the many similar accounts with which the book is filled. He quotes (at least places in quotation marks) these words from Dr. Buck. “Wakea, the Healer, lived in the first century of the Christian Era, or generally speaking, in the time of Jesus. It seems that He came in the early dawning of our history to these tribes who were fighting in this outlying island. I am enclosing a copy of the story as it was told to me.”

 

I have searched the several books I own containing Polynesian legends and information on the religious beliefs, gods etc., and find Wakea listed in two genealogies as a human ancestor. He is also listed as a god and as one representing with other gods a period of about 1, 000 years, and, in this listing, the time from the Creation to the present is figured as about 28,000 years. The only thing that might make him “white” is his name, wa for “a long period of time” plus kea for “white” or for a “cross”. Of his healing and other Jesus-like activities, I find no trace, nor is a word to be found about his habitually wearing flowing white robes or having long brown hair and a long and curling beard. The date mentioned as about the time of Jesus, and given as from Buck, hardly fits with his statements in his book, Vikings of the Pacific,in which he thinks that at that early date the movement of the Polynesians into the Pacific had barely begun. He speaks of Wakea or Atea, as the god who took the earth to wife and caused her to give birth to a calabash from which came all of Creation.

 

In the book under review, the author retells a story supposedly derived from the Pawnee Indians, in which their name for the “Dawn God” is “Chee Zoos”. In a footnote we read that this was not actually the Pawnee name, but one used by a tribe which he calls “Puan”. However, he does speak of the entity mentioned at some length by Mary Austin as being a high spirit entity recognized by the Paiutes, “Wakanda,” here given as “Wakona” – who certainly was not thought to be a man in the flesh. On page 51 he tells of something which I would love to be able to check. I quote: “In the Indian mound at Pittsfield was found three pages of parchment now held in old Harvard, upon which were quotations from the Old Testament, written in Archaic Hebrew. About eight miles southeast of Newark, the father of Bancroft, Indian recorder of untold legends, speaks of finding the only engraved stone pictograph of the white robed teacher. About His head, in Ancient Hebrew were the words of the Ten Commandments. His hair and beard were well pictured as well as His flowing toga.” (The stone was only 4×8 inches, small for all ten commandments?)

 

HUNA IN “PATIENCE WORTH” spirit writings through a medium, has been called to our HRA attention by HRA Mrs. Arnold Kline of Nevada, a really “Old China Hand” in our end of the Psycho Religious Field. She writes:

 

“In The Case of Patience Worth, by Walter Franklin Prince, University Books, 1964 edition, pp 389-390, occur the following paragraphs, written and quoted by Mr. Prince to reinforce his thesis about Patience Worth, but interesting to me because of its illumination of the question of inadvertent concealment of Huna:

 

“An interesting bit of evidence of ‘First Hand Information’ comes voluntarily from Mr. Herman C. Hoskier of New York, who has devoted much of his life to the study of the original manuscripts of the New Testament writings, and who has written extensively on this subject. In a letter to Mrs. Curran (the medium) he says: … On page 611 of THE SORRY TALE, Patience introduces into the Last Supper an incident similar to the one recorded by St. John in a post resurrection scene (20:22) and among her rather rare quotations of Holy Writ, dictated to you this: ‘And He breathed; This is the Holy Ghost, the sign of peace within thee.’ The, passage in St. John is, ‘And this saying, He breathed hard and saith to them: Receive (or take) a spirit holy.’ Now if you will consult the translations, you will find in all, ‘He breathed on them’, and furthermore ‘on them’ is not in italics, (as it should be) although absolutely absent in the original Greek. ‘Emphuseo’ does not even mean ‘I breathe upon’, but ‘I puff up my cheeks’, ‘I breathe hard.'”

 

I COMMENT: All the English Bibles on my shelf insert the words “on them” except that of Ferrar Fenton, who, apparently, was not satisfied with the Greek and its literal meaning of “puffed out his cheeks”. Fenton translates, “He infused Himself into them”, adding the “into them” which is no more in the original than the “on them”. In a footnote, he points to Genesis 2:7 for his authority. There we read “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living soul.”

 

THE HUNA VERSION would have been, “He performed the HA rite, then said, receive you the return flow of high mana from the Aumakua who is the Holy Spirit and who gives you peace.” The HA rite or exercise is the most important item in putting to use the secret knowledge of Huna which tells of man being made up of three selves, having three shadowy bodies to house these three selves, and having a kind of mana peculiar to the uses of each self.

 

When one does all the things symbolized by HA, one breathes more strongly, and at least four times, asha means “four”, as well as “to breathe strongly”. In Biblical writings the “breath of life” and breath as “spirit”, are found as orphaned ideas, and no meaning can be attached to them except the outer or dogmatic one with which we are all familiar. On the other hand, in the inner meanings, as held secret in Huna, the parentage of the ideas is at once to be seen. MANA was the life of all three selves of the man as well as of all living things and of spirits and even gods. Mana was accumulated to be sent to empower the Aumakua to create an answer to prayer on the dense level of the physical world. It was accumulated by an act or command of Auhane will, setting the Aunihipili to work. Without the Auhane, no Aunihipili would ever have set about accumulating extra mana or about reaching along the aka cord to touch the Aumakua and send mana and thought-forms (of the prayer) flowing to it. This is an important point in the hidden lore.

 

Jesus, returning as a spirit, could hardly have accumulated mana without a fully materialized body to be used by the Aunihipili, and in the account he is made fully materialized by showing that his twin brother, Thomas, thrust his hand into his wounds to test his substantial reality. But, even then, Jesus could not have given the disciples the “Holy Ghost” or Aumakua from the Mother angle instead of the angle of the “Father”, which is inclusive of both. Each already had an Aumakua. So we can only conclude that the gift he gave and which they received had to do with the mana and the following contact with his own “Father”. On the other hand, if we remember that “spirit” is breath as well as a mana symbol, we might say that Jesus was showing the disciples, most belatedly to be sure, how to contact their own na Aumakua, and, letting them know that if a full contact could be made and held, the Father-Mother Self would respond to prayer and “expel sins from any”, as Fenton has it. Also, “If you subdue them, they shall be subdued, ” this latter bit pointing to the exorcism of “eating companion” evil spirits of the kind Jesus was said to “cast out”. In this last, Fenton undoubtedly had good reason for using the word “subdue”. The usual translation of, ” …whosoever (sins) ye retain, they are retained,” makes no sense in the light of Christian ethics or of Huna, although the Church promptly decided that this gave the priests power to forgive sins or to see that they remained unforgiven, which is as foolish a misunderstanding as is to be found in the long and hindering list of unfounded dogmas which have plagued good people down long centuries.

 

THE SIGNIFICANCE OF THE HA RITE was one of the difficult things for us to come to understand in these late days, although the kahuna initiates must have had no trouble in coming to an understanding. Our information had to come entirely through breaking the code. One of the clues was found in the word for the Auhane, u ha ne , the initial u being short for au or a “self”; the ha root meaning “to breathe heavily” and “the number four”; the ne root meaning “to talk”. The Auhane is identified as “the talker”, and, as a spirit after death, it is said to whisper. Putting the meanings together we see that we have the self which is responsible for the ha breathing, whose only purpose, we learn from assorted sources, is to accumulate mana and then contact the Aumakua and send the mana and prayer to it. The ha root had been added symbolically to other roots in forming the code, and in such words as wa ha, for “a ditch to convey water”, we have the wa meaning of “a space between two things”, symbolizing the space between the lesser man and, his Aumakua. The ha root added gives us a “ditch” which symbolizes the mana flowing (its symbol is “water”) to the Aumakua. The prayer is made of thought-forms, the code symbol for which is “seeds” and the word, ano , which is a very valuable one for study. It means’ “to have a form or an appearance”, and this fits the idea of the thought-forms which are looked upon in the code as seeds floating (la na, in which la is “light”, symbol of the Aumakua) along the “ditch” or aka cord to the Aumakua. Ano also means “to transform” and “now, immediately”, also to “change appearance”. In these variations we have the “seeds” of the prayer given to the Aumakua, together with the mana “water” to use to make the seeds “grow”, with the result that the mental picture of the desired things is changed at once (“now”) into the actual physical conditions, as in fire protection or instant healing, or are changed only in being made into the “form” or “mold” in aka substance on the high level, there to take time to be transformed into the physical condition. Ano also means, “to set apart or consecrate to use for another purpose”, which gives the code for the sending of the mana for a very special use and purpose – that of materializing into physical conditions the pictured conditions of the prayer embodied in thought-forms.

 

SIGNIFICANT PROOF of the fact that the word ha symbolized in Huna the complete rite of making contact with the Aumakua and so on, was found in the use of ha for “prayer” in the Tahitian dialect. In the Samoan, the word changes to sa, because of the sound variation in dialects, but has the meaning of either “forbidden” or “sacred”. The custom was to place a taboo on other activities when the people and priests were assembled to pray for the good of the land. We know from the fact that “braiding of the cord” was part of the preliminary ritual, and was performed by a priest who was hidden in a grass hut while profound silence reigned, that the activating of the aka cord to the Aumakua was a very important part of prayer.

 

TO “BRAID”, in the code language, is u la na, which contains our word, la na for “float”, in which the “seeds” of the prayer are floated on the mana to the Aumakua. By adding the u to the word to make it, “braid”, we get “self”, and as it stands for the Light, or Aumakua, we can see that the “braiding” act in the rite had very definitely to do with contacting the Aumakua and sending mana to float upward the “seeds” of the prayer.

LETTERS

 

“Dear Mr. Long: (Wrote a stranger recently). I have read your first two books and while I admit that you may have learned what the kahunas believed, I am still not convinced that their beliefs were correct. I have tried every kind of prayer that I have heard about, but not one of them gets me what I want. I think it is all just superstition.”

 

I REPLIED that while we have scant proof that the prayer methods found in any religion get results which would satisfy the scientists, we still have not given a full and complete explanation of why and how a prayer made for protection from heat results in successful fire walking and fire handling, or for the many answers to prayer which are less spectacular, but quite convincing to people, like myself, who have had answers so exactly timed and given that there seems no denying the efficacy of prayer when properly made. I also suggested that perhaps the writer had lacked “faith” and that this prevented him from making a clear mental picture of what he wanted. To my way of thinking, PRAYING is a fine art. The art has been lost and of old the sacrifices of animals and even humans were substituted for the sacrifice or gift of mana to the Aumakua. In most religions the over simplification of prayer has ruined the ritual, and only when a cry for help is accompanied by emotion and faith does the Aunihipili chance to react in the right way and the ever loving Aumakua supply any missing element so that the answer can be given.

 

OUR NEEDS ARE OFTEN PRESSING, and we tend to forget that prayer is not simply a yell such as the baby lets go at the mother when in need of something, but is a definite ritual. All too often we stop trying to make the full prayer contact before we are successful. Whether or not we realize it, the Aunihipili may not be doing its part. It may feel that we do not deserve the condition for which we pray. Perhaps the words, “Knock and it shall be opened to you” should be accompanied by, “Pray without ceasing.” There is so little actual sensation to tell us when contact is made with the Aumakua that it is difficult to be sure on that point, while in the matter of whether our prayer has been rightly made and delivered –  and accepted as justified  – we have no physical sensation at all to guide us.

 

THE “TINNED LETTER” which I have been using just now covers the prayer method, and as only a few of you have had it, I will run off extra copies and add them to this issue of the Huna Vistas. Several of the HRAs who have had these review sheets have found them of value. Perhaps you may.

 

“THEY SAY THE RUSSIANS ARE EXPERIMENTING WITH TELEPATHY to be sent as thoughts on radio carrier waves,” writes a stranger who wants to know what success in this project would do to the Huna theory of telepathy and dowsing. I had to confess that I had not followed the reports on such experiments very closely, and that I would not be able to answer his question, at least as yet. However, I was set to looking about for information, and found a very mixed, but interesting, set of reports and discussions.

 

In “TheJournal of Borderland Research” for March, 1964, Riley Crabb, who loves to cover such matters as these, reported that the Soviet scientists are testing what they call, “biological radio communication” in connection with the possibility of using telepathy to keep in touch with men on rockets. There was also mentioned a U.S.A. study of a slightly similar nature, but covering the whole field of “information transfer” from telepathy to extra sensory perception and back to clairvoyance. A book by Dr. Puharich, author of The Sacred Mushroom, is mentioned. It is titled Beyond Telepathy and connects telepathy with gland secretions and propounds the idea that gravity also would affect sending and receiving messages. In the “null” zone between earth and moon, a man in space, freed of gravity influence, might be able to send and receive much better. A general over-all objective of this mixed research and speculation is that of reinforcing telepathic sending with some form of radio wave mechanism to gain strength and precision. The ideal would be to make such a combined force take orders to the electrical instruments in space capsules as well as to orbiting human beings. The hope is a rather ambitious one, to say the least, and would magnify telekinesis amazingly – allowing one on earth to control the fall of the dice in a game being played on the moon with one of the little green men from the comic strips. Dave Pickett, who wrote the article for the issue in question, suggests that expert users of telepathy and perhaps other evil men, have been hard at work causing trouble for all investigators in order to keep the experiments from going ahead. The same people may be responsible for preventing the truth about flying saucers from being made public.

 

In “PENDULUM” magazine, for March 1964, I found the editor, Egerton Sykes, also discussing this in a most provocative article over seven pages long. He brings to the problem the consideration of all the known and suspected forms of radiation, electrical and otherwise, in which the body and brain may be sending or receiving impressions, or just having a look, as in dowsing for water on the spot or from a map, and letting the “look” register with dowsing rod or pendulum. He calls attention to the bodily radiations such as heat, and speaks of the fact that in a completely dark room a person may usually sense the presence of another, especially if he is a stranger. When asleep, a friend may enter the room without disturbing the sleeper, but a stranger would be sensed and cause an awakening response. While he does not say so, we take it that he counts the subconscious self [as] the part of one picking up the radiations. He divides the radiations into two parts, those we send out and those we can pick up and recognize in some way. The human auras are mentioned, and he tells us that aside from the familiar brain waves, a number of other radiations can be picked up with cathode tubes. The auras, he thinks, project only a little, but the radiations which make us aware of the presence of another, reach out as far as 14 feet – the distance which marks the limit of most people for telepathic sending and receiving. The radiations used in dowsing come next, and he compares them to short range radar instruments, setting the limits of use at not over 200 feet. To reach further, he explains, one has to postulate the mental use of very high frequency in terms of radio, and use short wave lengths for the greater distances. Map dowsing, distant healing and the like, as well as telepathic work half way around the world, would need the short waves and high frequency with adequate power.

 

In addition to the postulated radio-like waves, Mr. Sykes thinks that something like “personal magnetism”, as displayed by great actors, may be still another form of radiation. He would include the force used by the hypnotist and the healer who lays on hands. He goes on to speculate that the dowser who finds water or minerals in the ground may be “picking up the return of his radar” type of radiations which he sends out, not a radiation such as water or minerals may constantly be sending out. He suggests that cosmic radiations may penetrate to the water, etc. and bounce back to be picked up by the dowser. He discusses the possibility of making instruments which could duplicate the postulated assortment of waves and pick up same, amplify and record them. Speaking of the Lakhovsky multiple wave oscillator he warns that if built on present lines, the instrument would put local television out of order. 

 

WHAT I DO NOT FIND is an explanation of just how one might go about adding the thought-forms of the telepathic message to a radio type carrier wave. AND WHAT PUZZLES ME MOST is why all these writers completely ignore the Huna theory of mana as a vital electricity of an unrecognized sort – a force which can be controlled by mental action so that it lies idle as a charge in the body or in a piece of wood, or flows across the room or under the ground or around the world in such mentally commanded movements as dowsing and telepathy. This flow does not call for long or short waves or discharges such as in radio broadcasting. The aka thread of Huna is the perfect complement of the mana in as much as it furnishes the perfect conductor for mana (if not for other forms of electrical force). The thought-forms which are made of the same aka substance as the aka thread, float along the threadon the mana flow. The question of radar is obviated also, as the Aunihipili can extend a “finger” of aka substance to explore or to find someone to whom the telepathic message is to be given. The “finger” idea is an old one in Huna, and in the coded part of the New Testament where Jesus is depicted as arguing with his critics about his healing methods, he says, (Luke 11:20) “But if I, with the finger of God, cast out devils… ” The word in the code language is mana mana lima, for “finger”, and in this we see that there can be little doubt that na kahuna associated mana with such “finger” projections. With a system which is so simple and which answers all the questions of distance, force and message material, as well as of conductor, extending mechanism, reception and operator one can only wonder why the Huna theory is so completely ignored. To return to the answer to the question put to me by the stranger, I would say that if anyone ever does succeed in sending telepathic messages on a radio type carrier wave, the question would still be wide open as to the nature of thought and thought-forms or mental pictures. I think the experimenters are putting the cart before the horse at present. In dowsing circles, however, Huna has had good recognition, with articles and frequent mention of the mana aka mechanisms. Naturally, some dowsers still hold to the radiation theories and go to elaborate lengths to try to explain map dowsing, even saying that a spirit must be employed to go to the place marked on the map, do the dowsing there with a ghostly rod, and bring back information to insert through the pendulum or rod held over the map. Not that we dare discount the spirits. Our na Aumakua may even help the Aunihipili in projecting a “finger” to dowse at a great distance. Former HRA Rev. Verne Cameron (who broke with me over the historicity of Jesus and over the possibility of reincarnation) has help from “Peter” in his map dowsing he says.

 

WHAT CAN WE EXPECT AFTER DEATH?

 

An HRA rather new to the work asks this question, saying, “I would be glad if you put into the bulletins any information you have on the next level. This one is so wretched, I’d be interested in news of the next.”

 

Na kahuna were strangely silent in their coded words about this matter. In the Holy Writ of various religions we are told of a spirit existence in heaven, hell or purgatory, if only one life is allowed us. Where more lives are allowed and the belief in reincarnation predominates, we have periods of confused re-living of the past life and then a fresh incarnation to gain more experience, the final incarnation allowing the man, as a higher self spirit to discard the lower elements of his spirit complex and fuse with God, letting go of all identity. (This is simplifying the whole matter rather too much, but covers the field in a few leaps.)

 

In Huna we have a strong belief in reincarnation evident through recent studies of the coded writings and of the language used by na kahuna. This gives us one of two conditions to expect to find after we pass on. If we are to reincarnate, we will find what has aptly been described as a “dream world” in which “thoughts are things” and we mistake our imaginings for reality, as in dreams. Or, if we are well aware of this possibility and carefully consider all the things we seem to find about us, we may soon learn to know what is real and what is imaginary – real in terms of the aka substance of which bodies and even landscapes are made on the levels above the dense physical. We will recognize people and places and things and they will be as real to us as they are in life on the present plane. From all reports, things are very pleasant once we realize that we are out of the body and in a different kind of life.

 

Nandor Fodor’s Encyclopedia of Psychic Science, (unfortunately out of print), on pp 80-83, under the heading of “DEATH”, calls it “the greatest psychical experience”, and gives the reports of a number of people who died but came back to life. One of the things often mentioned is that when out of the physical body our mental processes speed up remarkably and our powers of imagination and visualization are greatly increased. In moments one may recall and live through vivid memories of one’s life. Prof. A. Pastore wrote of his experience, “… I saw myself as a little boy, a youth, a man, at various periods of my life; a dream, but a most powerful, intense living dream. In that immense, blue, luminous space, my mother met me who had died four years previously. It was an indescribable sensation.” Leslie Grant Scott wrote, “… I found Death one of the easiest things in life – but not the returning. That was difficult and full of fear. (Out on the other side) suddenly my whole life began to unroll before me and I saw the purpose of it. All bitterness was wiped out for I knew the meaning of every event and I saw its place in the pattern. I seemed to view it all impersonally, but yet with intense interest and, although much was crystal clear to me at the time, it has now become again veiled in shadow. But I have never lost the sense of the essential justice and rightness of things.” He tells of the doctor’s failure to revive him, then, “My consciousness was growing more and more acute. I seemed to have expanded beyond the limits of my physical brain. I was aware of things I had never contacted. My vision was so extended that I could see what was going on behind my back, and in the next room, even in distant places.” The aka cord has often been seen connecting the body and the misty form of the dying person leaving the body. With its breaking, death is complete. Often the mana in the body seems to be used by the resident spirit or by other spirits or entities at the time of death to produce tangible psychic effects, all the way from materializations to raps. The dying person may travel some distance to materialize enough to be seen or to knock on doors or ring doorbells.

 

Between incarnations there may be much visiting and a very pleasant and restful period, followed eventually by a lapse of consciousness and the awakening in a new body of flesh, this being supervised by the Aumakua.

 

FOR THOSE READY TO GRADUATE, the prospect is most exciting and inviting. We can only guess what helpers will meet us after we are out of the body and are standing ready to be helped through the Grace of the Aumakua to become perfect (in terms of the code meanings as given in the H.V. for these words a few issues earlier) and to be helped to meet the mate and eventually blend with him or her to form a new Aumakua. Whatever steps are to be taken, they should be happy ones, as progress in an evolutionary sense brings happiness, just as failure to progress brings sorrow.

 

After the time of “graduation” to become an Aumakua, of course, one remains on the higher level but connected with the new Aunihipili and the old Aunihipili who has become an Auhane, and who will be doubly dear to us because of our long association through a series of a dozen or so lives.

 

As we see, Huna gives us a new and different slant on the “heaven” possibility and the final goal of our growth from level to level. We still do not know how to make tests to see whether we are ready to graduate or not, but the degree to which we are attached to the physical or mental things of life may serve as an indication. Those who cling to the physical or mental world and cannot face leaving possessions and mental activities for the things of the Aumakua level, are probably not yet ready for the upward step. But those of us who, while appreciating to the full the beauties of the physical and mental levels, are willing and anxious to trade all for the greater reach of consciousness and the higher octave of love, will at least be nearer to the ready point. Perhaps a period of further growth and preparation will come on the other side before the actual “graduation” begins. But so long as the final step is taken, all will be more than well, and we can “enter the Light”.

 

DAYLIGHT SAVINGS TIME has come with Californians, starting April 25th, and as I observe the change in sitting with you in the TMHG work, please set your time up an hour to match.

 

CIGBO LOVED THIS IDEA: HRA E.S.S. of Buffalo, N.Y., writes: “I think you should welcome all donations, no matter how many $$$$, if they are accompanied with an assurance from the sender that, if or when you should happen to retire or equivalent, that the sender will NOT expect any kind of a rebate. I know that I do NOT expect any. In fact I feel strongly that if or when you retire the HRA Bulletin, etc. that the HRA’s owe YOU some sort of rebate or retirement fund. A Huna “social security” as it were …. considering the all out efforts you have put into everything.” Meantime, Cigbo wishes to remind everyone that he needs a dollar every four months to keep going, and also that he is again getting ready for an annual clearing out of the Deadwooders who have forgotten for too long to send in their gift to keep milk in the old saucer – or, in our case, our old cigar box.

M.F.L.


HUNA VISTAS BULLETIN 58

A Pendulum Review of the Bible

June, 1964

 

 

LAST MONTH’S REVIEW of  He Walked the Americas, created more interest than I had anticipated. One HRA wrote to give the guess that the author of the book had drawn on the information which has been gathered by the Morman Church in the hope of finding proof that there were good reasons to believe in the validity of the engraved plates found by Joseph Smith and translated by him to produce the Book of Mormon. No one happened to know whether or not L. Taylor Hansen, the author, is a man or woman. Another HRA wrote, “This business of reviewing a book with a pendulum sounds about as crazy as they come, but if you think it has value, I’ll go along, at least for a certain distance. However, I’d like a little more on the subject. Do you read the book first and make up your mind about it before you ask your Aunihipili to make a pendulum reading – and if so, wouldn’t your reading just be a reflection of your Aunihipili’s opinion? Give.”

 

BOOK REVIEW BY PENDULUM – on the face of it, does seem to resemble the fine old method of “Trial by Fire” so popular a few yesterdays ago in Holy Church – the idea being that if guilty, the accused would burn up but if not guilty, Heaven would protect him. Looking back at my own pendulum tests, I cannot recall making a reading without first having a look inside. If the reading was one in which the Aunihipili was asked to become a literary expert and a reviewer, the whole thing would be preposterous, as we know the mental and logical limitations of our wonderful younger brother selves. After due consideration, I see that a correction is in order. I do not really review the book. What I do is to use it as I would a signature and in that way reach out to find and read the author. In considering this mechanism, I recalled the fact that we can read a photo printed in a paper or magazine even when we do not know the identity of the person so pictured. An instance of such a reading occurred a couple of years ago when one of the good but questioning HRAs sent me the picture of Nicola Tesla without the name to go with it and without telling me who it was he wanted me to read. I read happily and reported a man who was very evidently obsessed, but whose obsessing spirit seemed to be good instead of bad, and who had a far higher degree reading than the man, the latter being in the heart of the degree range where the best mediums and psychics are found. As it turned out, the evidence accumulated to prove the reading correct. Tesla was trained as an electrical engineer and apparently was used by a spirit genius to give the world very valuable information leading to the famous inventions such as the use of alternating current electricity to make it possible to carry power for long distances with little loss. Tesla spoke of one wonderful invention which was in the works, but which did not get through for some unknown reason. Let me review another book for you by this pendulum method.

 

PENDULUM REVIEW of the old book FOUNDATION LETTERS and TEACHINGS, by “The Brother, XII”. Sun Publishing Co., Akron, Ohio, copyright 1927 by E. A. Wilson. This small book was sent to me recently by one of the HRAs who remembered my interest in the writings and letters of Will Levington Comfort. It has an introduction by him which I had not seen. I knew that Comfort had been fooled by the claims made by the mysterious “Brother XII” who claimed to be the messenger and mouthpiece for a “Master” of the kind recognized by Theosophists but who lapsed into strange and lasting silence after the days of Mme. Helena Blavatsky and her close friends. Comfort practically offered to swing the entire membership of the “Letters” organization over to this man who later was found to be unable to substantiate his claims. My pendulum reading of Comfort, taken from the introduction, gave the “will” at 1:15 o’clock and the slightly wavering “personality” circle was normal in size and constructively clockwise, the degree standing at 367, which is about right. Turning to the middle of the book, I took a reading of the writer in the same way, and got a “V” will pattern with a counterclockwise circle flattened on the axis in this manner  341. The will swing had a strange twisting motion of the pendulum. The diagnosis was obsession. I read for the obsessing spirit and got  331 degrees, showing the spirit less intelligent than the living man he used to present his mixture of Theosophy and false claims. The man was partly evil and, on the other hand, must have thought that he was doing good, even when pretending that the messages were not given mediumistically in the way that so often brings discredit. The loving and kind “Master” started out in a friendly set of messages to show the mistakes of the Theosophists of the post-Blavatsky days, but when he was called upon to defend his position, he resorted to unfriendly criticism. Unfortunately, I cannot give the end of the story, not having followed through on it, but I do recall a letter or article from Comfort at a later time speaking of his disillusionment and rejecting “XII” rather bitterly.

 

A FABULOUS AND FANTASTIC IDEA has just come to me as I write! How would you who can use a pendulum like to join me in trying for a P.A. pendulum review of three parts of the Bible? I will pause now for the afternoon TMHG prayer sitting, then have coffee and run to the mail and the market and then, I’ll see what I can get – if anything – from The Book of Genesis, The Book of Isaiah, (perhaps separate readings from the first and last parts which may have been authored by different writers) and from the Four Gospels, perhaps with John read separately. I’ll perhaps use three different Bibles to have the benefit of the different translations. I do hope that I can get back to original writers and not have to settle for all the ones who have copied or translated. At the very best, I might get hold of na kahuna who inserted the code in the various parts. Make your tests before you read on to see what I get, and if you capture anything of interest, of course, DO let me know.

 

24 HOURS LATER. Making a pendulum review of the Bible turned out to be more of a task than I had anticipated. It took much longer than I had expected and I was not satisfied until I had rested the night and run some checks in the morning. In the midst of the tests I became so intrigued by what I was getting that I couldn’t resist asking questions to try to get pendulum answers, much as I have come to do about the “eating companion” spirits I find in ordinary readings. In the [midst] of my reading, an amusing thing happened. I was called to take a long distance phone call from a stranger in Los Angeles who said she had been reading what I had written of the use of the pendulum, and who had a very important question to ask. It turned out to be, “To what extent can you depend upon the accuracy of what you get in making readings with the pendulum?” I had to confess that one cannot depend upon the accuracy, but I did not go on to say that I was, right at the time, working my hardest to get a long list of answers, not one of which had the slightest chance of being checked. So, please bear in mind as you read, that what I report is to be taken “for what it may be worth”, and not considered proven fact. Also keep well in mind that almost everything I got in my readings agrees with my personal guesses concerning probabilities. I shall not blame any of you if you decide that Max and his Aunihipili have become “slightly touched!”.

 

FOR YOU WHO ARE EASILY  BORED by the details of the P.A. readings, let me give a condensed account of my conclusions. You can then, as you wish, either study the details or skip them. First let me say that I found no difference in readings of the same items in different Bible translations, although I ran tests from five of them. The overall picture which I drew was that at a very early time the several versions of the Creation Story, current in the Near East, were written down, and that their present form in Genesis was the work of a man who had been initiated into the Huna lore and who rewrote an existing account in such a way that Huna code words could be inserted here and there for age long safe keeping. His reading showed that he was a man of good intentions and of 309 degree intelligence, which was above the average. He may have made his rewrite of the material at about the same time that the Book of Isaiah was being recorded and the code built into it experimentally.

 

If the information I gathered should be correct, by and large, what happened was that some kahuna of the blood of the later Polynesians, and having come from Egypt, became associated with some of the Israelites and initiated a few of them into Huna. At that time there was the old taboo on writing down anything having to do with Huna secrets, but because the major part of the kahuna tribes were already departing for new homes in other parts of the world, and because it was feared that they would be lost and that Huna knowledge would also be lost, it was decided that the Huna code should be invented and inserted into certain parts of Jewish sacred writings where they would have a good chance of being preserved. It was hoped that initiates would keep a Huna order alive in the Near East, and that, in the far future, should the lore be threatened by loss, the remaining na kahuna, even if much of the hidden knowledge had been lost, might be able to reconstruct it from the coded parts of the sacred writings.

 

Much of the Book of Isaiah was written by an initiate kahuna, and if he was not a full initiate, he had the help of a full initiate in working over the material. At this time it was decided that an effort should be made to write a story with a background of history, more or less, but fictional. In this story, the code could be used more fully. There was to be a simple outer religious teaching to cover the inner or Huna teachings which were valued so highly. The beginnings of the story of the life and ministry of a man later named “Jesus” were made. At first only “The Sayings” were produced, but gradually the story took form. From the supposed time of Isaiah to the supposed birth date of Jesus, about 700 years elapsed. The Jesus story was growing in that interval, but did not take full form until the current Huna initiates were mostly men of Hebrew blood who lived in Alexandria and who spoke and wrote the Greek language which had by then become official in that part of the world. The great library was being formed at Alexandria in this period, and the sacred writings of the Jews were, for the first time, being translated into a foreign language, this being Greek.

 

These Huna initiates varied in the perfection of their Greek, and as each had a try at creating a fictional account of the life of Jesus, some used better Greek than others, the author of The Book of John being the most learned. As they were not planning to insert this story into the Jewish scriptures, they used Greek-ized names for the characters such as Matthew, Mark, Luke and John. “Jesus” seems to have been very seldom used by Jews. (Later the Jews rejected the story as impossible on these grounds.) They appear to have been little acquainted with the geography of the place in which they made Jesus live and labor. (This also gave the Jews much upon which to base objections.)

 

The plan was to produce a story to be used in the several degrees of initiation by which new candidates were to be instructed, much as had been done in Egypt before that time. The many “Mystery” rites were also current or still to be formulated, and in some of these the Jesus story was later included in part to give body and flavor as well as a hint of historicity. (The Pistis Sophia is a fine example of this.) At the time there was no intention of trying to pass off the new ritual as anything but fiction. But as time passed and the rite escaped from the hands of the initiates, it became accepted by a few as actual history, and in their enthusiasm or in an effort to gain advantages for themselves as leaders of a new religion, they presented it as factual.

 

The Jews, once more, objected that there had been no such character as Jesus in the parts of the country which they knew so well, but as time passed, efforts were made to try to modify the Gospels to make Jesus of the royal line of David and to connect him and his life with the prophesies, especially those in Isaiah. The “Acts” and other supposed letters from Paul and the surviving Disciples were largely forged accounts aimed at strengthening the historicity of the new religion. By now the Huna initiates had faded from the picture. The great center of culture at Alexandria was falling apart and in the new religion of Christianity, which flourished more and more outside of Jewish circles, the meaning of the Huna code in the initiatory ritual was completely lost. The Acts and Epistles were written after the code had been lost from sight, and contain almost nothing except garbled quotations to remind one of the original Huna of the Gospels.

 

There may have been two Huna lodges, or there may have been an early and a late period in the initiations which took place, possibly in Alexandria. Matthew, Mark and Luke seem to belong to the first effort to write a well coded ritual, and John and Revelations may have been written and used at a later period and may have been from the same author (as is suggested by the similarity of the P.A. reading for both John and Revelations.)

 

The readings give nothing after the turning of the ritual story into a new religion, supposedly based on a real life and set accurately in time and place. Later it may be possible to run readings from the surviving writings of the early “Church Fathers” and from men like Basilides who had things to say about the Gnostic rituals of the same period which saw the rise of Christianity.

 

NOW FOR THE TECHNICAL PART OF THE READINGS

 

Please note that in all of the readings where I give only the P.A. degree of the author or compiler, the “will” and “personality” readings are clockwise and normal and good from a constructive point of view. If there is a counterclockwise or evil indication, it will be noted with the degree. As readings did not differ from one Bible translation to the next, I will not specify which ones were used. Pendulum Q & A findings will be given as notes with the readings.

 

GENESIS: 303 degrees. Very slow to come as a reading and a catch felt in the pit of my stomach three times in succession, as if my Aunihipili had gone very far back to make contact. Nothing definite in the Q &A line except that the Creation Story was a mixture of ancient traditions and might have been compiled later than is supposed, and the code inserts made by an initiate into Huna lore. The degree level is interesting in that it comes on the point at which there is a transition from lower materialistic thoughts to the more abstract. But at 303 the abstractions have to be very slight and a material God would be the thing to expect to be evolved. The Hebrews had lived in Egypt when the idea of Ra, the Sun, was developed as the one and only God to take precedence over the current totem  animal gods. Akhnaton was able to establish the monotheistic worship of the Sun, time about 1,500 BC. Abraham was the leader at about this time or earlier, and the Exodus followed, with Moses adopting the Kenite “Jahweh” as the One God of his people, showing in his teachings the Egyptian and Mesopotamian beliefs, the Creation Story from the latter source as it does not appear in the Egyptian in that form.

 

ISAIAH: Time from 760 to 700 B. C. Chapter 9 gave a surprising 442 and Q & A said the writer was an initiate kahuna of the blood of the later Polynesians, probably from Egypt but attached to the Hebrews. Read as an Aumakua, the reading changed to that typical of an Aumakua but kept the 442 degree level. Q & A said firmly that the author had “graduated” by “Grace” and “perfection” to the Aumakua level, but admitted that when the writing was done and the code inserted, the reading would have been lower. It was requested and given as 316 degrees. Over Chapter 8:21-23 the same 316 degree(?) and normal good reading was given, and for the writer after his “graduation”, the Aumakua reading and 439 degrees. A reading on 53:1-6 gave the degree as 350 and Q & A said a different Hebrew initiate was at work there inserting the Huna code. He “graduated” with a degree reading of 443.

 

NEW TESTAMENT – MATTHEW: 2:1-8. Reading gave 329 degrees, bringing the writer up to the level of the average New Thought Student of today. Q & A said he was an initiate kahuna and worked in the code parts, later “graduated” and had a reading of 452 degrees, also showing a rise in level.

 

MARY: 3:21-35 read 297 degrees. Q & A explained that he was not as advanced and said he had inserted some coded Huna into his version, but had later failed to be able to “graduate”. The inserting of the code was later perfected by one with a reading of 319, possibly the writer of Luke.

LUKE: 7:1-37 read 317. Q & A said insert was written by one with a reading of 346, who later “graduated” with a reading of 439 degrees, which it was noted was the degree given for the initiate responsible for the latter section of Isaiah when he “graduated!” Q & A thought it possible that this man inserted the best code into Isaiah in copying it at the time Luke was being written and reworked.

 

JOHN: 5:8-26 gave the reading of 351 degrees and a “graduated” degree of 439. For 19:14-23, in a different translation, the same readings were obtained with 347 and 447 degrees, which was close enough.

 

Q & A said this writer was a Hebrew with other initiate na kahuna when the Old Testament was being translated into Greek by the 60 learned Jews who had been brought to Alexandria in Egypt (about 285 B.C.) by Ptolemy II, Philadelphus. (This contact with the Greek thought may account for the Hellenism noted in John.) (Note: The name, “Jesus” is said to be the Greek version of “Joshua”, and to mean – Acts 7:45 – “Jehovah-Savior”. The name “Jesus” does not appear to have been used in the Old Testament, but in the non-cannonical “Eccleaseasticus” time, about 180 B.C., the writer of that scroll was given as “Jesus Sirachides”. Q & A insists that there never was an historical “Jesus” but that the story was made up with its Huna Code contents to be used as a mystery or initiatory play when candidates were given various degrees before becoming full na kahuna.)

 

GOSPEL OF THOMAS: This was a collection of “sayings” of Jesus. It was translated from Greek into an Egyptian dialect, and copies were used in Coptic monasteries. Some of these have been recovered and translated. The Huna code was inserted and the union of the male and female to make a “graduated” Aumakua is very clear. The reading for the Translation was 347, and again an initiate of the Polynesian blood line was indicated in the Q & A session. The supposed date of the old scripts has been placed at around 270 A.D., but Q & A places the original writing of the “Sayings” well before the writing of the Gospels.

 

ACTS, CORINTHIANS and EPHESIANS all gave readings of 301 degrees, and the will pattern was counterclockwise, while the personality circle was counterclockwise, this indicating evil men at work and suggesting fiction instead of fact, with men attempting to forge proof that the Jesus Story was factual.REVELATIONS gave the same reading and Q & A said the same writer had written it. Paul was said to have been a fictitious character.

 

SO THERE YOU HAVE MY TESTS. Make your own and compare the results. But take it easy. I exhausted myself by too much reading at a time and it is quite possible that in going so far back along such old aka threads to find the early writers, more mana is used by far than when reading for a person in the flesh. For those of you who may believe that Jesus was a real man or man god, I wish to say something – I am unable to decide just what, except that I feel no end sorry if what I have come to believe causes distress or arouses indignation. I am sure that all of you who give careful thought to the matter will agree that in our work together to try to learn more about things connected with the ancient Huna system, we must be completely frank and honest with each other and try to be as tolerant of the other fellow’s beliefs or views as possible. I happen to have the platform, editing the Huna Vistas as I do, but that is no reason why the rest of you cannot rise up to object or correct or offer alternate guesses. My contention is that it is not enough for the thoughtful individual to accept without question the claims of others. The “Big Lie” technique was not developed for the first time by Hitler’s ambitious rascals. It is as old as Craft and Priesthood and Fanatics. Our only protection is to be found in applying the tests of reason and probability to the claims of those who come to convert us to their beliefs or to their pretended beliefs. We can well ask ourselves, in the case of Christianity, how reasonable or probable it is that God came away from His Universe for the sake of one little Earth, to spend 30 years in the body of a man then see to it that the man was tortured and killed to satisfy His desire for a blood sacrifice before allowing men in general to have a frail chance to be saved from His vindictive curse of Adam on all human kind. To my way of thinking, if we accept the Gospels and Isaiah as ritual material made up to conceal secret meanings by means of a language code, the endless contradictions can be avoided and the reason for teaching in riddles made clear. My Jesus is an Aumakua which is in close contact at most times with the lower man made up of an Aunihipili and Auhane. In the ritual, Jesus speaks often as the Aumakua, and often as the lesser man of the flesh. He speaks in simple teachings to the people of less intelligence who are slowly growing through several incarnations, and in coded Huna to those who are almost finished with the School of Life and are nearing the point at which they can understand abstractions and come eventually to ask for Help to “graduate” from the present conditions to the ones next above – a step up to the next level by each of the three selves of the man involved.

 

I am increasingly of the opinion that humanity, as a top level crust, has made a fine evolutionary growth since the 309 degree men wrote the Old Testament, and the 347 degree men wrote John in the New Testament. Almost 20 centuries have passed, and the HRAs range in degree from 340 to 384, which is a long upward step in terms of schooling evolutionary growth. Some of us may be caught in this incarnation in the toils of blind acceptance of the unproven claims of the many “blind leaders of the blind”, but I feel that the majority of us are well past the level in which the ranting evangelist can appeal to our emotions and hates and fears and so cause us to accept his cult dogmas without questioning their source or their value or validity. Week after week I receive letters thanking me warmly for my part in bringing Huna to the writer and so helping him or her to become disentangled with the mass of false beliefs and ready to begin to see clearly what is reasonable and useful in Psychology and Religion. As you know, I am now engaged in the effort to follow what I hope fervently has been Guidance from my Aumakua, and to make a book in which the initiatory drama of the life of Jesus is placed in its correct light through a knowledge of the Huna code. To me this seems to be of great importance and to offer a gateway to knowledge which has been lacking for all the long years since the early Christians began burning and murdering all who would not or could not accept the dogmas as they dictated them on the supposed authority of the Bible.

 

With better communication around the world and with education within the reach of almost anyone who is able to take it, the numbers of thoughtful and logical men and women increase constantly. The tendency is to reject all religious dogmas even if forced to give lip service to some by the powerful men who have managed to grasp authority and control the means of making a living. These are the ones whom I have in mind in trying to assemble the present book on Religions and the Huna Code. These are the searchers and they greatly need to be able to find Huna and the values and sanities which it offers. If the searchers find nothing which will bear close inspection, they tend to go over to the side of cynicism, and from that to an inner hopelessness and a damning lack of a goal toward which they can shape their lives and efforts.

 

Let me quote a little from Susan K. Langer’s book, Philosophy in a New Key, (Her P.A. reading constructive and normal at 363 – one of our kind. Pelican Books, paperback $3.50 at news stands.) Ending her book on page 239: “The continual pursuit of meanings – wider, clearer, more negotiable, more articulate meanings, is philosophy. It permeates all mental life: sometimes in the conscious form of metaphysical thought, sometimes in the free, confident manipulation of established ideas to derive more precise, detailed implications, and sometimes in the greatest creative periods in the form of passionate mythical, ritual, and devotional expression. In primitive society such expression meets with little or no obstacle; for the first dawn of mentality has nothing to regret. Only as one culture supersedes another, every new insight is bought with the life of an older certainty (my underline mfl). The confusion of form and content which characterizes our worship of life symbols works to the frustration of well ordered discursive reason, men act inappropriately, blindly, viciously; but what they are thus wildly and mistakenly trying to do is human, intellectual and necessary. Freedom of thought cannot be reborn without throes; language, art, morality, and science have all given us pain as well as power. For, as Professor Whitehead has frankly and humbly declared, ‘Error is the price we pay for progress.”‘ Earlier in her book, Dr. Langer points out the fact that the hungry mind of a seeker who has discarded myths, lies and fraud needs, above all things, something rational and sufficiently explanitory to fill it so that it can resume its march. To me, Huna offers the very best food for thought which we have found. It is reasonable, it is far more inclusive than Psychology or current Religion, and it does not insult either Science or History.

 

ABOUT THE WRITING OF THE GOSPELS, Dr. Martin A. Larson (in his book so often recommended in the H.V. as the best by far source book for studies of the New Testament and Christianity, The Religion of the Occident, writes, page 313 in a summary: “Several facts may therefore be regarded as established. Mark was written about 60-67, the author relying upon Peter and general tradition for his information. All parallel passages in Luke and Matthew were copied from it more or less verbatim. The Greek Matthew exhibits many similarities, absent from Mark and Luke, to an original Jewish gospel, as we shall note further in the proper place. We know also that both Luke and Matthew included substantial portions from the then current “SAYINGS OF JESUS”. At an early date, the genealogies were added to make Jesus a Judaic Messiah; and later the totally contradictory pagan material concerning the Virgin Birth was incorporated after contact with the Hellenic world. The Gospel of John, which presents a divergent chronology and locale for the ministry of Jesus, came about fifty years later: it was written to retain Christian converts on an entirely new basis; to transform a Jewish revolutionary (Jesus) into a Greek mystery soter (savior); to make a God out of Jesus, a concept totally foreign to the Synoptics; and to proclaim the Logos doctrine, which was borrowed from the Stoics and which was, in time, to develop into the doctrine of the Trinity. The fast moving scenes (in the Gospel story), occurring as they do without transition, have all the earmarks of a scenario (or initiatory ritual? mfl) to be used for a drama or a pageant, such as had been enacted at the Osirian or Eleusinian mysteries for thousands of years. We conclude, then, that the Fourth Gospel was simply a propaganda document; that the narratives concerning the birth, genealogy, and the resurrection of Jesus were invented solely for their dogmatic and theological value; and that the Synoptic rendition of the life and teachings of Jesus reflect an authentic tradition, constitute an idealization of historical reality, and contain a solid kernel of fact.”

 

DR. LARSON has generously given me permission to quote from his invaluable book, and for fear you will not take the time to look up the passages for yourself and read them, I am going to take things out of context (which is very sinful) to pass on to you for your second reading – taking it for granted that you have not, like myself, made several readings. In Chapter XII, headed “Hellenic Gnosticism: Marcion”, and with the subhead of “Background”, we find things which bear on the possible addition of the code or other things, to the Bible, and also things which may bear out the conclusion that there was much forgery and adding and taking away.  The Church Father, Tertullian, gives us much insight in his “Against Marcion”, Marcion being classed as the leader of a group outside the fold. He taught in Rome 140-150 and had a church there, but spread his version of the Christian beliefs over the empire.

 

Page 520: “Of all the ancient heresies, Greek Gnosticism seems to us the most intriguing; its principal protagonist was Marcion …… The Gnostics considered themselves superior, since their doctrine was anchored in gnosis, or science, which meant simply knowledge and revelation.  The dualism, predestinarianism and Christology of Paul, his repudiation of the Parousia and of chiliasm (the belief that Christ would come again, establish a kingdom and reign for a thousand years), his doctrine concerning the flesh and the resurrection, his indifference to the Sabbath, his rejection of penal eschatology (judgment and punishment after death), are all Gnostic.”

 

Page 521, item 4.  “CORRUPTION OF THE SCRIPTURE”: “In the Clementines, Simon Magnus delivers such an overwhelming indictment of the Old Testament and its God that Peter can justify the Jewish scriptures only by the rather startling admission that quite a number of its chapters have been interpolated by the devil. And by drawing ‘him into a strait.’ Only later would he explain the evil chapters in private to the faithful …… (Pg. 522) “…… we find the basic doctrines of Marcion, who, according to Irenaeus, altered Luke by ‘removing all that is written respecting the generation of the Lord’…… also the passages from the prophetical writings which announced His coming ‘beforehand.’  (Pg. 555.) Augustine wrote: “…. Faustus declared that the Bible is filled with contradictions and forgeries. ‘But,’ he exclaimed, ‘what escape from this difficulty can there be for you ……. your predecessors have made many interpolations in the words of our Lord, which thus appear under His name, while they disagree with His doctrine.  Besides, ….. the writings are not the production of Christ and His apostles, but a compilation of rumors and beliefs, made long after their departure, by some obscure semi-Jews, not in harmony even with one another, and published by them under the name of the apostles, so as to give the appearance of apostolic authority to all these blunders and falsehoods.'”

 

Page 563, item 5. “Reaction against Heresy.  The heresies were unacceptable attempts to render the Christian faith consistent or comprehensible: and every clause in the official (Catholic Church) creeds was a weapon to outlaw some heresy. The necessities of the Church were inexorable: A Savior, a God, a redemptive machinery had to be erected which would be not merely effective but which would be popular with the masses and which would make the hierarchy supreme.  To meet these requirements, a doctrine totally repugnant to reason became imperative at every turn.”

 

Dr. Larson, starting on page 304, discusses the historicity of Jesus, lists the objections and presents the supporting evidence, concluding that there was a Jesus, but that the story of this life and work became so overlaid with fiction that the small and original amount of truth is difficult to identify. He notes, page 312, that none of the Gospels were written by eye witnesses, and that, “all were composed in Greek; and none, except that of Mark, who was an assistant to Peter, could have been written by the purported author.  They were not composed until the Church had become Gentile.  The Gospel of John could not have been earlier than 120.”

 

Read the arguments for yourself once more and if you have made your own P.A. reading of the parts of the Bible, check and compare. No reading is final.

 

OLIVE STEVENS, our first HRA in Australia, has written a thoughtful letter, part of which will be of general interest.  “I think the Christian churches are fighting a losing battle against science and advanced thinking but since I now think that creeds of any kind do not matter, I feel that it is the Spirit that maketh alive, and that Spirit is everywhere present.  I don’t feel inclined to fight, but pitch in and lend a hand to keep any light burning that asserts spiritual truths over materialism. (She has found a local Presbyterian church which she enjoys.)

 

“Lately I have been doing a [great] deal of searching in the Bulletins as to what Huna members and sympathizers think about your work …… I have felt for a long time that there is something wrong with the presentation of Huna, but I wouldn’t presume to try to say just what.  But here are a few ideas, rather vague I’m afraid.

 

“There might be a block somewhere on the line – in your own psychology – or maybe the effort to make a living and pay the Huna Vistas expenses at the same time has been a bit too much.  (She sent Cigbo a fine gift with her letter.)  Have you possibly missed a few points in the chain?  For example, you have always stressed the idea of a secret that COULD be imparted and without which Huna researchers were at loss.  Yet in your first book you told how Dr. Brigham gave the Hawaiians to understand that he was a kahuna himself, and how he was put on the spot by the case of a boy being prayed to death.  When the old man came and politely suggested that Dr. Brigham, as a great kahuna, should turn back the death prayer, his bluff was called, and according to your own account, Dr. Brigham went ahead and did it, saving the boy and literally killed the kahuna with his own spirits. (He was a good hypnotist and as low self spirits are controlled by suggestion, he could handle them.)

 

“Now this was clearly an exercise of mental power, and no secret method was imparted to Dr. Brigham by anyone. He worked it all out himself.  There, I think, is your real Secret.  To this add that the Hawaiians themselves and their kahunas were living in a time and place where they were close to nature, unspoiled Nature and they were not educating their minds, or even civilizing themselves, so it was easy for them to get direct links with the secrets of Nature and their own unconscious.  But it is part of mans’ spiritual evolution that he should go ahead and develop his middle self, Auhane.  Through education and science many of the old doors have closed to us, but others are opening.  I don’t think you can recapture the old presentation of the knowledge, and I don’t think I have ever heard you mention the fact that the kahunas themselves, by misuse of their powers, brought about the downfall of the Magic.  That Kahuna whom Dr. Brigham prayed might have his death wish rebound on him, was certainly motivated by revenge and a selfish desire to keep away the white men ….. Later on (events) surely showed that ‘God is not mocked’ and that powers misused bring downfall.

 

“I wish that before you die you would write one more short book in which you state the purely spiritual truth about Huna without any effort to try to prove anything. You have always dragged in so many side issues to uphold Huna ideas: Psychical Research, ghosts, table tipping, even such proof of fire-walking as you could find. Why not approach Huna from within, instead of from outside?  It seems to me that your chief work has been to declare the three selves and their functions, and also to give the key to words and meaning and roots (words used by the kahunas).

“I know people keep sending you books to read, and recommending books, but I am going to mention one now and literally go on my bended knees and BEG you to get and read it. It is Memories, Dreams and Reflections, by C.G. Jung, recorded and edited by Anelia Jaffe. (I must hunt up my copy and try to see what I overlooked. I corresponded with the lady editor and sent her my first two books to try to get Dr. Jung to read them, but he was not interested, she was sorry to say.)

 

“Jung was most definitely possessed of psychic powers, and he mentions instances of them, but he went further – he saw great UNITY behind all diversity, he actually believed that psychic phenomena and visions were real. He tells of a visit to Ravenna in Italy when he went to visit the tomb of Galla Placidia – twice in the space of twenty years – and there he saw four great mosaic frescoes of incredible beauty. He had a female companion with him, and they both spent a long time studying the frescoes which he described in detail. They spent 20 minutes looking at one of them. Later a friend discovered (in trying to get pictures for Dr. Jung) that the mosaics did not exist, yet two people together had seen and studied them.

 

“Why not state Huna just as it is, where you found it, what you think about it, but don’t try to prove it by the Bible or anything else? Let it go down to posterity on its own merits to be integrated into future revelations. You know when I had the instant healing years ago from the bowl (an old prayer bowl from Near East ruins, in a museum), you were interested in hearing the outward details, but you have never questioned me about how I thought or felt then or later. (Perhaps she will tell us now?) After all I DID have a direct approach to Huna. I have given the matter my deep consideration ever since and compared notes with others who have been healed, and had a few realizations of what happened.

 

“(Jung set out to write an introduction to a translation of the “I Ching”, but stopped to try out the use of the throwing sticks and texts for himself.) The reply he got was wonderful. Do read his foreword to Vol. I (I will read it again), and see how he was warned of the abyss and of falling into the pit. How he was advised to attempt small things only – so he did – just writing an account of how he consulted it and let it speak for itself, and how it further told him what the pit was: really a well of living water that only needed cleaning out to be ready for human needs.

 

“Do forgive any sense of criticism in the above, for it is not meant that way. But you see, you cannot prove to human reason the things you want to say. Don’t try. The leap over the abyss cannot be made by the mind and reason.”

 

I COMMENT: I have been thinking much of the part of the letter advising me to change my way of trying to give proofs and to present Huna ideas without their natural background or a frame taken from modern thought. If I could isolate the element of “Spiritual” and inner vision from that of the material, I think I could do such a book as is suggested. Perhaps I am not nearly “spiritual” enough and so am not fitted to bring down into prose or even verse the things sensed in the tenuous airs of na Aumakua by the mystics of various ages. My mental world is one that closes me in to a degree, not being psychic, and to me it is a necessity that I give each of my three selves as equal a share as possible of attention. There is the temptation to throw in with the Yoga sages of yesterday and to toss the poor Aunihipili out on its ear while denying the validity and value of myself, the Aunihipili, thus giving all time and energy to the steady and ever wondering gaze upward at the Aumakua, which cannot be seen or felt except in terms of na Aunihipili.

 

No, I am not up to the “Spiritual” and “inward” approach. I have too long been in the habit of going out daily to enjoy with my Aunihipili the delightful things of its level of being. (A few days ago we found a baby opossum staggering around on pink feet near the wood pile, and brought it to show the rest of the family – a very delightful experience and one that left my Aunihipili glowing.) My Aunihipili is consciously given the mental food which it will accept and which Fate places before us. At the TMHG times and often between, the full attention is given to the “Spiritual” in the form of my Aumakua, and the “Great Company of Aumakuas”. A good life for me.

MFL


HUNA VISTAS BULLETIN 59

More P.A. Book Reviews

July, 1964

 

 

RUTH MONTGOMERY, syndicated columnist in the Hearst publications and with King Feature Syndicate, has recently given na kahuna a break in her column. Several HRAs have clipped the articles and sent them to me, and as they are under copyright, I cannot reproduce them here, much as I would like to do so, as they are so well written and colorful.

 

The first article gives an excellent description of na kahuna and their work, and mentions my book,SSBM, as one which will stir one’s interest in the subject. Her own contact with na kahuna came in Tahiti, where she found on the tip end of the island of Moorea a nurse who had been trained in all the modern methods and beliefs, but who had a strange tale to tell.

 

While working at a small hospital on the island, an elderly native was brought in with a broken leg. He refused to let the doctor put it into a cast and insisted on calling in a local kahuna to treat the break. The kahuna came, applied a poultice of herbs, and the next morning the old gentleman walked out of the hospital with the break completely healed.

 

A week later the nurse broke her arm just before she was to leave for the U.S.A. on vacation. She then hunted up the kahuna and he treated her in the same way. By the following day her arm appeared as sound as ever, so she took the plane. To make certain, however, when she reached the coast, she went to a hospital and had an x-ray picture made. It showed the break but also showed that it was completely knitted.

 

Continuing her travels, Ruth Montgomery reached Honolulu, and, having trouble with bursitis in a shoulder, she asked for help from friends and made a search for a kahuna to whom she could apply for help. Her account of the search is most interesting and revealing. (Na kahuna are fined $500 if caught practicing, so have to work under cover, if at all.) She heard stories of healing which had been witnessed, and was taken to one venerable Hawaiian who, while not treating her, advised her “Just to pray. Thank God over and over, not just once, but many times each day for his blessings.” (This is good and keeps the mental picture of the healed condition going constantly to the Aumakua and if there is an emotion – in this case desire – the Aunihipili automatically supplies mana to the Aumakua to be used in materializing the healed condition as the answer to the prayers.) When she said that it was a shame that his healing secrets which he had learned from his grandmother were not being preserved, he replied that he had a promising grandson whom he might teach.

 

Actual treatment was eventually obtained from a Hawaiian, Auntie Luka, who is well along in years and who, although working ostensibly with Christian prayer methods, is credited with many healings of the kind performed by na kahuna. One story is told of a man with both thighs broken whom she massaged and prayed over while waiting for an ambulance to take him to the hospital. He was a police officer. At the hospital it was said that the x-ray pictures showed the breaks but also showed that they were completely healed.

 

Auntie Luka came to the writer’s hotel and treated her by administering the old Hawaiian type oflomilomi massage. She then asked that they pray together, and they prayed, apparently in the Christian manner. For additional treatment she prescribed drinking the juice of Chinese flowering limes, which was done, and a jar of the juice taken along to be used when the plane trip to the Mainland was resumed a short time later. (It has not been learned at the time this is being written whether or not the shoulder trouble was cured, although I have had a letter in answer to my own asking about it. I did learn, however, that R.M. has long been interested in psychic research and the “occult” in general. Her latest book is titled, Mrs. L.B.J. She often addresses book and author luncheon gatherings and the like, and has been telling before them of her experiences in Huna land and often mentions my book, SSBM. I am sending her a copy of SSAW so she can see where we went next and as a token of appreciation for helping to get the existence of the good in Kahunaism known to more people. About Auntie Luka: I understand from Riley Crabb, of the B.S.R.A. journal, that in a recent trip to Honolulu he came to know about her and the healing she has accomplished. She makes her home at the Morman colony across the island from Honolulu. In healing the policeman with the broken thighs, we are told in the article that she “whispered a secret prayer” to help bring about the healing. The Chinese flowering limes could not be brought out of Hawaii because of the fruit fly which infests things and makes the growing of citrus fruit difficult. The quarantine is very much in force. The HRAs thank you Ruth Montgomery and wish your healing complete.)

 

THE AVAILABILITY OF THE CAMERON AURAMETER is a matter which recently came up in a letter from a new HRA who has been reading the old HRA BULLETIN files dating back to 1952. I understand that the dowsing instrument invented by Rev. Verne Cameron may be had from him by addressing him at Rt. 1, Box 1120, Elsinore, Calif., U.S.A. He teaches one to use the instrument and gives one an Aurameter, all for $50. It is not certain whether the instrument alone can still be had at the former price of $25. For those who wish to obtain copies of the excellent mimeographed book telling of Rev. Cameron’s many discoveries and tests, one can send $2.20 (add sales tax if you live in California) to Riley Crabb, B.S.R.A. Journal, U03 Bobolink Dr., Vista, Calif. If only mildly interested, get the book first and judge from it whether you wish to try out an Aurameter for dowsing purposes or as an alternate to the pendulum in making psychometric analysis and similar readings. Articles of much interest to dowsers and pendulum users appear often under the signature of Rev. Cameron in “PENDULUM”, the excellent mimeo British magazine. (Issued monthly. $4 a year. Markham House Press, Ltd., 31 King’s Road, London, S.W.3., England. Egerton Sykes is the editor.) Rev. Cameron was a most valued HRA for many years, but recently found that he could not go along with my expression of personal opinions in the matter of doubting the historicity of Jesus as a man who was also God.

 

INTEREST IN HE WALKED THE AMERICAS continues and more information has been sent since the book was given a review and a P.A. reading. HRA L.W. living in Maine, sent along the July issue of Ray Palmer’s SEARCH magazine (Box AD, Amherst, Wis., bi-monthly, $2 the year). Mr. Palmer turns out to be the man behind the publication of the book, and in the issue of the magazine just mentioned, is an unsigned article headed, “Did Jesus Come to America? Evidence Proves Mormon Contention.” In the article the arguments are given to show the validity of the claims (said to be made by the Mormons) that Jesus “manifested Himself to ALL nations, manifested through His actual presence.” One now may rightly wonder how much of the material in the book came to the author, L. Taylor Hansen, via the Church of Jesus Christ of the Latter Day Saints. Following this long article is a department headed by Mr. Hansen (who seems to be a man despite my pendulum suggestion that he is a woman). In it he answers questions from readers concerning his book, his education, his reason for writing the book and his apparent interest in the American Indians. (L.T.H. says he is part Indian himself.)

 

Ray Palmer published, a few years ago, an exact offset duplication of one of the original copies of OHASPE called, The New Bible, a long book given by spirits through the mediumship of Dr. Newbrough, and one including illustrations drawn by the communicators through the medium’s hand. Which brings us to the next item:

 

A P.A. BOOK REVIEW WAS UNDERTAKEN OF OAHSPE by HRA F.M. after seeing my pendulum reading of the various parts of the Bible in the last issue of the HUNA VISTAS. What he got for the text as a whole, he did not say, but he gave detailed readings on three of the reproductions of pictures of religious leaders of old. He explains that in his many tests he has concluded that the degree reading gets lower as the signature or picture ages and that a picture copied several times gives a much lower reading than the original. This is something new to me, and Dr. Brunler, originator of the system of making “Biometric” readings, made no mention of such a change. It can be said that the theory up to now has been that once one gets back to contact the original person pictured, or whose signature is being read, that person gives the full degree and that the age of the medium of aka thread contact is immaterial. As an example of what he found, Frank writes, “I especially noted the great difference between the advertising halftone of the Shroud of Turin and a genuine photograph of same.” He does not say what reading he got in this case, but I recall that Dr. Brunler got a reading of 1,000 degrees from a picture of the cloth  which supposedly carries the imprint of the features of Jesus. I talked to him about it and he was of the opinion that this showed Jesus was the perfect man and that all men would have in time to reach that high degree. A little later, I tried a reading from an excellent photograph of the famous “Shroud” and could get nothing but a counterclockwise circle, indicating to me that the original was a fake. We must remember that Brunler believed it to be genuine, but I doubted it. Our opinions may have colored our readings. Frank says later in his letter, “But according to my 1962 preliminary reading of the Shroud of Turin, Christ has made about a 50% increase (in his growth and degree standing) since his crucifixion, also with two (added) reincarnations, both made by free choice and with unselfish purpose …. According to Oahspe, Zarathustra lived about 9,000 years ago, which is about right for him as a fast evolver to make the 39 degree increase, if evolution of the soul is only about half as fast in spirit as in flesh, as is claimed by some.” His reading of Zarathustra, taken from the picture, was normal and constructive as to will and personality, but 406 degrees for his early days and 445 degrees for his present standing. He was found to be now in spirit and with only two more incarnations to go before graduating to become a Aumakua. He is free now to decide for himself whether or not he will make the two returns to the flesh. (It is not explained in the letter whether or not the slow growth would continue in spirit and replace the reincarnations, but I take it this is the idea.)

 

Abraham, from the same set of pictures, read normal and 349 degrees for the days when he was living as head of the Israelites. At that time he had six incarnations to go. Now he reads 369 degrees and has three lives still to live, but is now in the flesh and in his 60s.

 

Moses was originally normal for will and personality and stood at 301 degrees with eight incarnations to go. His will pattern is normal with three plus signs in the letter, and his Aunihipili circle round and strong and clockwise. His degree(?) is now 331 and he has six more incarnations to go, but is now in the flesh in his 70s.

 

Frank writes, “Well, Max, perhaps this more or less supports your own reported results (of my reading of parts of the Bible) from the mere, many times reprinted pages of the Bibles. We may be nuts, but we pose a cracking problem for the skeptics, whenever they wake up enough to realize it. The last laugh is bound to be ours.” I have not been able to get with the pendulum the number of incarnations yet to be lived, and hope very much that Frank is not accurate in his readings, but only for the reason that he got some more incarnations for me to go before I can do what I greatly desire to be able to do after this life, “graduate” to the Aumakua level. However, if I have to come back a few more times, there will be compensations and I will continue to enjoy the wonderful things of the physical with my Aunihipili while giving happy thought to the wonders of the mental world. I even might be fortunate enough to come back in an environment which would give me early contact with Huna and allow me to continue my present digging and delving. Of course, this all depends on whether the promised help through “Grace” and “Perfection”, coded by the ancient na kahuna in the Gospels, is a correct deduction or not. Some of the HRAs do not share the hope of graduation with me, and I recently had a letter from one who is not at all pleased with the idea that we meet and are joined everlastingly to our proper mates when we graduate. She gives her reaction in no uncertain terms, writIng, “I think I’ll just go back to being a nature spirit. In the long run most humans ‘bug’ me. Really now, is there any other human being you’d want to be attached to from here to eternity? I find it horrifying!”

 

To my way of thinking, the mate with whom one is to be blended (if and when), will be an Auhane, and as such, will avoid having the physical defects of the body and the animal characteristics of the Aunihipili to bring over to the union. I am perfectly willing to admit that physically and as an Aunihipili given to many obnoxious ways, I would probably ‘bug’ even my own ultra tolerant Mother, were she still here. But na Auhane do not have warts, limps, bald heads or halitosis. If ready to graduate they would have learned to be generous, modest and considerate, and, when blended with the Auhane mate, the two would join in thinking and realizing and loving and serving, each furnishing what the other lacked, and the resulting condition would be one of fulfillment and great satisfaction. The only drawback which I foresee is that as a new Aumakua we would have to take on the position of “Utterly Trustworthy Parental Spirits” and put up through a dozen or so incarnations with the present na Aunihipili who have become na Auhane, and with two cub na Aunihipili who have come up from the animal world and who may be painfully savage for a time. There is a famous and very descriptive phrase, “Mans’ inhumanity to man.” Perhaps it would be even more accurate if it were “Mans’ inhumanity to women.” In any event I can’t blame anyone for wanting to avoid “graduation”, at least for a long time.

 

MY READING ON OAHSPE (to get back to our subject) gave the trident will pattern with no Aunihipili circle, and 320 degrees. This shows spirit influence or obsession, so I ran to get the reading of the medium, Dr. Newbrough, just by himself. It was normal and constructive in will and personality and gave 347 degrees, placing him in the class of natural mediums. I then ran for the spirit alone, as I got indications of but one spirit “guide” giving all the information supposedly originating with different divine beings. This reading showed the typical hypnotic or controlling  spirit will swing at 12 o’clock on the chart. There was no Aunihipili or personality circle, so the entity apparently lived with the medium and used his Aunihipili. The degree registered at only 290, which, at least to me, would give the reason for the general childishness of the communications, the changing of the names of peoples and races and individuals from history, all without a good excuse, the writing in the old English of the King James Bible, and the repetition and lack of orderly progression from beginning to some kind of an ending and conclusion.

 

FOR URANTIA, another spirit dictated book (which contradicts Oahspe at every turn) I got a very similar reading compared with that for Oahspe. The first reading gave the trident will and a counterclockwise personality circle which was hardly less flattened than a straight line running to 12 o’clock. The spirit control was plain. The writer alone gave a reading of a V will pattern and a personality circle which was clockwise but much flattened and with an axis on the non-constructive side of the chart, at 11 o’clock. The degree reading was 316, which is very low for a good natural medium and hints at something like cooperation with the spirit in the writing of the book. The spirit had the same will swing at 12 o’clock and same lack of an Aunihipili circle as the one in the Oahspe reading, but the degree was three points higher, at 293. I was made by this to wonder whether or not the spirit behind the hand of Dr. Newbrough, a hundred years earlier, might have grown a few degrees and come back to work through a different medium. In any case, the material is better in that it is in modern English and goes more “from here to there”, although I must confess that much of it seems to me most improbable.

THINKING AND DESTINY, a book of over a thousand large pages by Harold Waldwin Percival, now passed on, came up next for a reading as it had been asked about by a Canadian HRA in a recent letter. This is a slightly dif ferent type of book as the author claimed that he had no spirit help whatever and simply stated that he spoke directly to some form of Superior Consciousness and got the correct and final answer to any question which he or his friends might ask. The practice was one in which Percival sat with someone to record what he said, and asked the questions, then gave the answer as he got it directly from “Consciousness”. He was a long time student of Christianity, metaphysics and the occult, so in his mind lay much of the material “Consciousness” might need to answer most questions – that is, to answer them to the complete satisfaction of Mr. Percival, even if his answers did not satisfy everyone else. The book, in its turn, offers a completely different and contradictory explanation of how we were created, for what purpose, and for what end. As far as I am concerned, the answers were all the writer’s very own, and it is a satisfaction to believe this, for, if he got the answers from a higher form of Consciousness, such as our Aumakua, it would show that IT was no smarter than Mr. Percival. The reading gave the man only, and showed him to be normal and constructive, anxious to do good, but with only a 342 degree reading, which accounts for some of the egotism and brashness used in presenting statements lacking proof in most cases and rationality in some, as in his earth being hollow dictum.

 

LAST MONTH’S P. A. BIBLE REVIEW was checked by HRAs William Drake and Ann Ober, both talented in the use of the pendulum and in eagerness to help along the work and fun by running checks on my findings. Surprisingly enough (Or is it really surprising if we all ran into the same things to read?), the Genesis degree readings ran from 299 degrees for Drake and 309 for Max and 310 for Ann. (In past checks Ann has usually run a little higher than Max.) Drake also ran Leviticus, Numbers, Deuteronomy and Exodus, each by itself, getting an average of 299 for the books and 309 for the writer. He found the will pattern of the books a V and the personality circles counterclockwise, which indicates a spirit taking a hand in the writing and perhaps finding it convenient to lie a bit. The writer had a will, pattern in all cases, vertical at 12 o’clock, on the chart face, indicating that the accounts were given by a spirit. Drake remarks, “These five books seem to have been written by the same person. There is probably a little more truth than fiction, but not too much.” Ann got a positive will and circle pattern over Genesis, normal and constructive, and 310 degrees. She tried for the reading of the Aumakua behind the writing and got 432 degrees, which is low as Na Aumakua go.

JOSHUA was run by Drake and gave a similar set of patterns but 313 degrees. He decided that a different writer had been at work there.

 

ISAIAH, which had given me 316 degrees over 8:21-23, and 350 degrees over 53:1-6, with 442 over chapter 9, indicating an Aumakua involved in the latter, was read by Drake, giving him the V pattern and the counterclockwise circle with the writer’s will swing at 12:00, again indicating fiction and spirit working through a mediumistic individual. Chapters 1 to 7 gave 317 degrees with the writer 322. For Chapter 9 the only change was that the book part went up to 329 and the writer to 334. For Chapter 55 the only change was 337 for the book and 341 for the writer, showing a seeming rise on the part of the intelligence level all through. Drake said, “Could have been three different writers here, but perhaps at least two worked together, particularly on the first two listed.” Ann got a constructive will and personality pattern and 427 degrees for the entire book, with 525 for the Aumakua, but information that the writer had not graduated.

 

THE NEW TESTAMENT was read with the four Gospels lumped into one for a start by Drake. He got the same V pattern for the will but a clockwise circle. This held for both books and writers. The degree was up to 339, which he thinks, “Will show that the four books became more constructive in nature than the Old Testament, and were probably written by more advanced writers. The truth in the accounts is debatable.”

 

MATTHEW gave me a constructive pattern and 329 degrees, with the Aumakua of the writer at 452 and the indication that the writer had graduated. Drake, on his test, got the book at 339 and writer at 342, higher than my reading. Ann got constructive patterns and readings of 427 and 536 degrees, seeming to follow my stumbling into initiate na kahuna behind the writing.

 

MARK was read by me at 297 for the writer, with 319 degrees for the kahuna or other writer who inserted some Huna code. Drake got 340 and 345 for book and for writer. Ann got 336 and an Aumakua of 485. My reading was lowest.

 

LUKE gave me a book reading of 317 degrees, but 346 degrees for the writer, and the the idea that he later graduated. Drake got 344 and 349. Ann got 325 and 485 for the Aumakua of the writer.

 

JOHN read 351 for me with an Aumakua reading of 439 for the writer. Drake got 348 and 352 degrees. Ann got 417 and H.S. 507 not graduated. We came close enough on this book to indicate that something would still register.

 

ACTS, CORINTHIANS AND EPHESIANS, which I found giving a V and a counterclockwise circle, with only 301 degrees, gave a similar reading for Drake but 299 degrees. He suspects spirit help in the writing and reads the spirit at between 305 and 317, saying, “There was something phoney going on there all right.” Ann got 306 and also a V pattern and a counterclockwise personality pattern, confirming the idea that probably these pieces were written in an effort to give historicity to a fictitious initiatory(?) drama of the Mystery of Jesus after it had leaked out in its outer form to a public which was quite unaware that it held coded inner teachings of greatest value.

 

GOSPEL OF THOMAS, which I read at 347 and identified with a writer initiate of pre-Polynesian blood, was not read by Drake, as he did not have a copy of the book. Ann, however, had a copy and got a constructive pattern and 347 degrees, exactly the same as I got, but could not get a reading for an Aumakua in this connection.

 

REVELATIONS, which I found ran just as Acts, ran V and counterclockwise for Drake, with 299 degrees, making him say, “Notice the return here to the same reading as most of the Old Testament. The writer had a will reading at 12 o’clock and a degree of 335. Compare this with the one who wrote Isaiah Chapters 8 and 9. It could have been the same writer and I would say that his prophesies were better in Isaiah by far than in Revelations.” I agree to that, but feel that in Isaiah we have not prophesies of the coming life of Jesus, but the main elements in a “Life” which was already current in circles where the initiatory drama was already taking form and was in use. Incidentally, as our Dr. Martin A. Larson points out in his priceless book, The Religion of the Occident, the Four Gospels are strangely written in the form of a scenario, breaking up with little connecting material into acts which could still be played as in a modern Passion Play. (If you are a new HRA and do not have a copy of this wonderful source book, drop me a line so that I can help you get one.)

 

THE GREAT INITIATION DRAMAS of the centuries were almost always secret, and for this reason we know only a little about them. In ancient Egypt there have been found the ruins of elaborate halls built especially to take the great lodge meetings and stage the dramas. The Masons claim to be able to trace the origin of their rites to early Egypt.

 

ONE CAN IMAGINE THE CHRISTIAN INITIATORY

 

DRAMA divided into acts and with a stage manager to come before the candidates in the audience to speak lines which tie together the main events of the play. Perhaps they had some special way to indicate when Jesus was speaking as the Aumakua and when as the man composed of the Aunihipili and Auhane housed in the physical body. In some dramas two faced masks were used for such a purpose. In modern times we could stage the play with “special effects” so that the man, Jesus, would speak from ordinary dull light but the same man would be made to blaze with the white light to indicate that it was the Aumakua Jesus speaking. The effect would certainly be impressive. The final act of the play would be the resurrected Jesus, of course, but the next  to  the  last, which writers would call “the darkest hour” of the story plot, would cover the dramatic illustration of what happens to the lesser man when cut off from his Aumakua and left on his own, without Help, and being crucified by his own mistakes made in the world of the physical, where man shares with the animals the “accidents” and hard knocks of experience which take over his tutoring in the School of Bitter Experience. I have long felt great sadness at the thought that the Christian Churches could have taken for their greatest symbol the resplendent Jesus of the resurrection, but instead, came to cling to the dying lesser man on the cross, cut off from his Aumakua and deserted by his friends. Men are still savage, as the use of the crucifixion symbol proves.

 

HRA REACTIONS TO THE P.A. BIBLE READINGS have been tolerant for the most part. HRA A.L. of California expresses the feelings of many. She writes, “Your June Huna Vistas has me really putting on my thinking cap, for what? how? and could it be true? I am afraid to try my pendulum on the Bible. It sort of pulls the rug out from under you. I have gone along in many ways with ALL of Huna –  and I do understand how it was filtered into the Bible –  but no Jesus? The childhood teachings of so many churches? Oh yes, I know, I KNOW, its only the good brotherly love we are to practice and the ‘Sayings of Jesus’ are probably just good all around thinking for a better way of life. More power to you. Keep it going. At least it shocks us into trying it (the P.A. readings) for ourselves to try to get it all straight.

 

HRA V. J. MELSTAD, on the other hand, writes from Canada, where he operates the Yoga Vedanta Bookstore in Vancouver, “Your June Huna Vistas came a day or two ago and is interesting whether one goes along with what you think your ‘George’ found for you or not. I still cannot see how a fellow of such low grade intelligence as the Aunihipili can gather all the information, and especially judge the intelligence of living or dead people far more intelligent than himself. I do not dispute the validity of the information, as much as I do your theory of how you get it!

 

DR. OSCAR BRUNLER, to whom we are indebted for the system of Biometric Reading, (even if we have changed some things in it), gave the obvious and most simple explanation. He followed the originator of the “Biometer”, Bovis, in saying that all things radiate and that everything from a grain of sand to a germ or worm, and to the physical of man and his mind (the latter added by Brunler) throws off a set radiation with a wave length peculiar to the unit or, in the case of the human body or three self mental structure, the combination of smaller units to give the whole.

The wave length, being measured by the pendulum over the Biometer and registered in terms of the distance  measure of the Biometer, in arbitrary “degrees” (supposed to match angstrom units), were classified and scales of meanings worked up to show that a certain wave length indicated a certain physical condition (Bovis) or a certain “evolutionary growth stage” distantly related to the modern “I.Q.” tests which state results in terms of per centage as compared with a norm of intelligence (Brunler) and in terms of the evolutionary progress of each of the human three self entities as measured in the “will”,  “personality circle” or the code symbol movements for the Aumakua (Long). The supposition is that the Aunihipili or subconscious self can pick up and measure the waves, then indicate through the pendulum the length of the waves. That is as far as it is supposed to go. We then look at the chart that has been worked up to see what a given number of “degrees Biometric” have been found by long experience to indicate. So far, so good, but the pendulum and a code based on its type of action (circling, swinging in different directions, and swinging while the swings are counted) has also been used with remarkable success in such things as finding lost articles and people. Most difficult of all to explain is the successful “dowsing” over a map to locate oil or water at places indicated on the map, even when the place where water or oil is located may be half way around the world, as was the case not long ago when Rev. Verne Cameron located oil for a visiting HRA from Australia, the locations being in that continent and the dowser and map in California. (Later drillings showed the oil to be where it had been marked on the map.)

 

THE “CAMERON THEORY”, as I think we may call it, was one which contradicted sharply and completely the theory of radiations which had been long accepted in England and elsewhere, and upon which much work had been done to develop instruments which might replace the human element in dowsing with rod or pendulum, or without either, as in the case of a boy of seven in South Africa who is earning several thousand dollars each season under his father’s business direction, just going about “sensing” the location of water. In the May, 1964 issue of Egerton Sykes’ PENDULUM magazine, Rev. Cameron explained his theory in a hard hitting article in which he renewed his long continuing efforts to show why the popular “radiation” explanation of map dowsing is untenable from first to last. (His theory of “Virgin water”, coming up as steam from deep cracks in the earth and condensing to place water in most unlikely high places above regular water tables, bids fair to make him, and justly, the most famous man ever to enter this highly specialized field.) I quote from the article:

 

“AS TO, DISTANCE DOWSING, map dowsing, seeking lost objects, persons, tunnels, etc., as well as bodies of oil and water underground, I found years ago, and others have verified my findings since, that this is made possible by a function of our mental forces, the Superconscious mind, which is a separate entity, completely mobile, and able to transport himself anywhere with the speed of thought, and having no material body to drag around, as we have, he is not prevented from even going underground to seek information and relay it to us, and he has substance enough to even direct the action of the rod or other implements according to the code we have established with him.

 

“Until recently, most writers were pretty well convinced that some vague, feeble radiation was coming to every spot on the globe from every substance on earth, so that a dowser could at any point locate and assess any object, anywhere else, even to describing it fully. This would not be the function of any ray or radiation outside of the actual presence and location of the object, therefore the assumption is undoubtedly wrong; there just are no such radiations for more than a distance of a few hundred feet, or a few thousand at the most. How could any dowser select a certain one out of trillions of vibrations coming to him and be able to differentiate between it and all others, and then read the vibrations, and from them gather details as to the quantity, quality, depth, mineral content or other such information; that would be a matter for God alone. On the other hand, going back to the Bible, where David said to a group, ‘And He shall give his angels charge over thee, to keep thee in all thy ways, and shall bear thee up with their hands, lest thou knock thy foot against a stone.’ According to this, if we believe the Bible, each of us is given a Guardian Spirit who is with us from birth to death – at least – to keep us in all our ways, and that would mean to look out for our welfare, our wants and wishes and needs, and yet he is an independent entity with a will of his own, so that by our requesting it, he is able to move about and accumulate information and relay it to us. If you leave out the functions of the mind, you will never be able to explain it, (dowsing over maps, etc.) and, conversely, if you leave out the fact of the penetration of our bodies and everything above the earth and even far into the earth, by powerful cosmic rays as well as other rays, some of which are only now being discovered, you cannot hope to explain the workings of the ‘Bishops rule’ (for depthing water) or the powerful pull (of the dowsing rod).” (The article goes on to reflected rays and their effects on the rod.)

 

The “CAMERON THEORY” demands only a “Superconscious” entity or self, and does not insist that it belong to oneself as an Aumakua. It may belong to a friendly spirit who is better able to get the help of its own Aumakua, but the end result is the same in either case. The information is obtained by the more able Self and then is given either by direct action or through the Aunihipili. This is the nearest we have as an explanation of how the Aunihipili with its lower mental ability can do what it is seen to do. The acceptance of this theory makes for much simplification of a very complicated problem and one is constrained to inquire how it comes about that if the Aumakua of the dowser or of his Spirit Guardian can act so well and exactly in map dowsing and making P.A. readings, it should allow mistakes to be made so often. We blame this on the Aunihipili and feel that it has tampered with the answers in giving them, but there is still much to be understood.

 

HRA Edward Schultz of Buffalo suggests a partial answer in what is called a “feedback” system. The steam engine sends a small part of its steam into the governor, which in turn feeds back the power to control the engine and keep it from running away. He imagines a small part of the mana generated and sent to the Aumakua being used in some form of psychic “feed back” to control actions. My guess is that the Aunihipili is the key point and that from it runs the line of power and questioning which eventuates in the “answers” as we see them given. Some na Aunihipili, and perhaps their associated na Aumakua or Guardian Spirits, may be much further advanced and able than others. It also might be that we have underestimated the willingness of na Aumakua to take an active part in things which seem below their level of interest, such as dowsing and the making of P.A. readings. In my personal experience I have tried repeatedly to get direct and clear Guidance when contemplating various projects. The Aunihipili desires appear to color the results entirely too much. Too bad we have not managed a foolproof method by which we could get the answers from the Aumakua without the danger of Coloration by either the Aunihipili or Auhane. Shall we try some more for direct and clear Guidance and Help? We might still hit the right method of approach – mana accumulation, sending and with all the right mental picturings.

 

BOOK REVIEW

 

This time it is of a small book titled The Art of True Healing, by Israel Regardie, now republished by HELIOS Book Service, 8, The Square, Toddington, Nr. Cheltenham, Gloucestershire, England. Price $1.75. 42 pages. Dr. Regardie has written a number of excellent books, my favorite being his My Rosicrucian Adventure, with his The Middle Pillar and The Golden Dawn running close seconds.

 

In this little book, written in 1937, the Yoga methods are revamped to make them fit Western needs and understanding more or less. The basic claim is that the “life force” is a free energy in the atmosphere around us as the “prana” of Yoga is said to be. It is gathered by breathing it in with the air, not made like mana by using the oxygen of the air to burn food in the body to create the force. To make the life force flow through the body with proper regularity, one is told to breath steadily, following a consciously set rhythm, the rate not being as important as the keeping of the rhythm. When this is learned, one intones certain prescribed words of Qabalahistic nature, also learning to imagine color, these sound and color vibratory units being added to the “life force” and the combination directed mentally to various points in the body which are said to be centers of psychic powers. The barrier between the conscious and subconscious, we are told, gradually dissolves and the personality is completely integrated, with health and other benefits following. Dr. Regardie says that the system has done much for him and for a great many others who have read his book and learned to put the instructions to use. The system has the advantage of greater simplicity than average. If you wish to try it, order the book from the given address direct and send an international postal order or $2 in bills.

MFL


HUNA VISTAS BULLETIN 60

Spiritual Healing

August, 1964

 

 

EVERYONE WANTS A KAHUNA since the syndicated articles in the papers by Ruth Montgomery. The letters sent to her have been forwarded to me to answer some from poor souls who couldn’t get across the hall in their rest homes if a kahuna was in the opposite room. Others are about to go to Hawaii and want to know where to find Auntie Luka, who, so far as I can find out, lives in the Mormon Settlement at the far end of the island of Oahu, the island where Honolulu is located. A knowledge of the old herbal remedies seems to have been preserved in Hawaii, for one HRA writes that her husband’s shoulder, after being thrown out and put back into place, caused trouble which a local woman was able to cure with an herbal plaster containing poi, which is the food paste made from taro, and which dried on the shoulder causing some discomfort before it was time to take it off.

 

TERTE, the spirit aided Filipino healer forty rough miles from Manila, may still be at work. I have heard nothing of him lately. There is a native of Brazil, so I read recently, who lives in the back country and who is taken over by the spirit of a “Dr. Fritz”, former German eye specialist, or by other spirit doctors, and while in trance and under spirit control, performs amazing operations, bloodless and painless. He is said to take no payment for his work, but to work at a job a few days a week to support his family, then do the healing on off days. People come to him from hundreds of miles away and his waiting list is a very long one.

 

The delightful thing about being healed by a spirit through a medium, is that one does not have to repent past hurtful deeds, as was the case in most healings which na kahuna of old attempted. No amends are made and one can keep on being just as bad as one may wish before and after the healing ministration. In healing asked through prayer, the psychological element is very strong. If one, or one’s Aunihipili, feels that the healing is not deserved, it usually does not come.

 

One of the arguments supporting the claim that Jesus did all his healing through the aid of good spirits is important from our Huna view point in that it would seem to favor spirit help. Jesus, however, was reported to have said that it made no difference whether he said, “Thy sins be forgiven you, ” or “Arise, take up thy bed and walk.” The coded information in the passage, Mat. 9:6, tells us that the mana was sent to the Aumakua along the aka cord and that the “Father” spirit did the works.

 

E U R E K A !! My Aunihipili just now came up with the information on where I had seen the article on the Brazilian healer. It is in “Cosmic Star”, a magazine published at $3 the year, issue of July, 1964, 30¢ a copy, 63H Yucca St., Hollywood 28, Calif. The article is by Dr. Joseph Hansell, and if you simply MUST have more details, write to him care of Cosmic Star, NOT to me, as I “only know what I read in the papers,” as Will Rodgers used to say. The healer’s name is Jose Arigo, and he lives in “the Interior of Minas Gerais State …. in a town called Congonhas Do Compo.” Dr. Hansell says that he was ill in his youth and that one day he promised God that if he would heal him, he would give his life to helping others. He was healed, spirits came to his aid, and he has been healing since that time. He is large and strong, sleeps but little, eats but little, and is the picture of health. He has helped thousands. He also prescribes medicines, some very modern. Some people in great pain have waited days to see him. He sees and operates on as many as he can. The medical doctors, naturally, have criticized and harassed him, but he has healed many too poor to go to the medical doctors. There are said to be ten million Spiritualists in Brazil and they have their own hospital, I once read. In passing, may I say that of all foreign lands where English is not spoken, only Brazil has translated and published my book, SSBM, thanks to Dr. Kokoszka. This state of affairs in Brazil is a most surprising one when one remembers that it is a Catholic country and that the Church is very powerful there. Just how the ten million who have taken up the Spiritualistic beliefs have escaped being “churched” is a mystery.

 

The Cosmic Star is a very informative little newspaper in that it covers all kinds of news drawn from the occult and metaphysical fields. On the front page of the issue mentioned is a long article by Peter Hurkos telling his side of the story of his arrest in Wisconsin and the charge that he impersonated a Federal officer. There is also a good picture of the late HRA Dr. Nandor Fodor, who was editor of theEncyclopedia of Psychic Science which we value so much in our studies. I am reminded that Dr. Fodor became a convert to the belief that the spirits – of whom the Encyclopedia of Psychic Science tells so much – do not exist and in his late years he worked at the task of proving that there were no such things as poltergeists. He became a psycho-analyst and wrote in his books that he had “drained off” the split personalities or whatever caused the poltergeist activities and had laid the supposed ghostly spirits. I was never convinced of his sincerity in the about  turn, but perhaps he had reasons for the switch that seemed better to him than they did to me. Of course, the doctors of the accepted school of Analysis were delighted with his apparent conversion – and if he had not been converted, it goes without saying that they would not have let him practice. Just imagine the horror of a man of the school of Freud if Dr. Fodor had even whispered the word, “spirits”. Anyway, he was a kindly and generous man, and he always saw to it that he exchanged his new books with Cigbo and remained always on the H.V. “exchange” list.

 

ISABEL M. HICKEY, HRA, was one of the speakers on July 4th at Harmony Grove, near Vista, where Riley Crabb’s “Borderland Research Associates” (of which I am a not very helpful member), were holding their summer 3-day meet. Isabel is the head of a study group in Boston where they get together and study or discuss anything and everything which appeals to the 33 odd members. She is a splendid leader, and if we could find enough of her kind and get them to lead Huna groups, we might go places. You’d love her. She has a background of inner and outer experience that makes her Service of the finest. She can speak from her own experiences in telling one how to use inner Guidance and Huna in general. She gave me and Huna such praise that I am still blushing. After her lecture, a number of people came to ask about Huna, and I found a few HRAs had come to the meet so we had a get together. Even signed up one fine new HRA. In a long personal visit with Isabel at my home a few days earlier, I was much impressed by her telling me how she and some of her group had long since been able to throw away the pendulum and chart and make P.A. readings direct. She is sure I could do it also, and I know Dr. Brunler, who invented the Biometer, could do it, for that was the way he read me.

 

Of even greater importance to me was her certainty that one can ask for and get GUIDANCE without the pendulum, and with it coming through so clearly that no mistake can be made. In her own life she has repeatedly been guided by na Aumakua and it is her opinion that most of us could develop better intuitional powers if we would but try. Often she asks for help to get something or to find a source from which she can get needed information, and after asking for Help, she sits tight and watches for hunches and inward promptings. In this way she once found the teacher she needed to introduce her to Astrology. She is a professional in that line and calls Astrology “God’s Fish Hook” because, through the ancient art, she comes time after time to fish up from those who come to her the answer to their spiritual needs.

 

Isabel is a very practical initiate also. She decided that our house needed some carrot juice “for what ailed us”, and so next day I fared forth to a health food store and found a small “juicer” of French make for $41, also carrots grown in the most approved manner, a 25 pound bag from the cooler for $3.50. In short order Isabel’s new converts were on the way to becoming Old China Hands in the art of making juice and drinking it. (If we turn slightly yellow, as we have been warned we may, it will be from the deftness with which we became Old China Hands (or at least that is how Cigbo explains the chances). After some ten days of carrot juice at the rate of two 6 ounce glasses a day, the benefits are showing, especially in myself where I am able to notice much more bounce. A glass of the juice has almost no calories, but no end of minerals and vitamins. If one is on the plump side and is always hungry, a glass of juice is wonderful to give lasting satisfaction until meal time. Good for gall bladder trouble and helpful for many other complaints. If one just wants to try it out, the going price here for fresh juice right out of the carrot is 89¢ a quart. “Juice bars” are to be found in many places where you can try out other juices as well.

 

In her lecture, Isabel told how she and two members of her Boston group worked out a method of doing rescue work for spirits who are caught in an emotional treadmill at death and live the death scene over and over, being unable to escape and go on in the normal way. She told of a friend falling into a trance and, through her, a sailor trapped in the sunken submarine, Squalis, cried for help, saying they were dying and could not get free. Isabel has a strange gift. It is an ability to make spirits hear her spoken voice. She was able to attract the spirit’s attention and get it to listen while she explained that he had been dead for a long time and that he was to stop reliving the disaster and move on. He became convinced and was given help to get out of the tangle. Sometimes she and a friend who can see and hear spirits and a friend who goes along to furnish extra mana – they call her the Batteryundertake to lay ghosts. She told of a man who had helped kill his dying wife and who had a great guilt complex that caused him to haunt the house where they had lived for years after his own death. The three went to the house and made contact with the ghost by going to the house where the children had been frightened by him when playing on the upper floor. Getting him to listen and to reply, they argued with him and told him God loved him and wanted him to progress. He felt that he was too guilty to have anyone love him and only when they learned that he had loved his mother and had managed to get her to come to offer to help him get on in the job of living, did he respond and depart.

 

TO RETURN TO THE DR. FODOR item for a moment, it occurs to me that some of you will be wondering what it was that I put forth as my argument covering the reality of spirits, as against his denial of their reality. My point was that if poltergeist or multiple personality “split off” pieces of the living personality are not spirits, then how can one explain the survival in spirit of the fragmented personality after death? Dr. Fodor argued that there must be some extruded something that was able to live on for a time after the  other part had died. To accept this explanation was, to me, much more difficult than to say that a spirit had caused the original trouble and then departed, and that all spirits survive [for] a considerable length of time. The spirits can be identified by the possession of the memories of the time in the flesh.

 

A MOST CONVINCING study of multiple personality was made of a girl in our time who had three or possibly four spirits take turns using her body. It is a case which was written up by the victim and made into a motion picture under the title of The Three Faces of Eve. I have not seen the picture or the technical reports made by the doctors who handled the case and who think they eventually were able to “integrate” the various “personalities” and make of them a single person or spirit who has been, in later years, able to retain a grip on the body.

 

The Final Face of Eve is the title of a paperback book put out by Hillman as No. 161, priced 35¢, should you care to read the account of the victim of the “eating companions” who often took over the body completely and managed to push out the rightful owner. The way appears to have been opened to these periodic obsessions by traumas dating back to early childhood. The original Eve would be forced out of the body while Eve No. 2 took over, and later a “personality” called Julia. The key to the matter is always, in my opinion, the matter of the memories and who has or has not the recall on various time levels. The two obsessing spirits knew and could recall what the owner did, but she could not remember what they did, as, it seems she had no “association” of ideas to start the memories flowing to cover what had happened in her absence. When the tragic circumstances of childhood had been brought to light through hypnosis and the calling in of the obsessing entities to be questioned, the original Eve was gradually able to overcome memory blocks which she had herself built to shut away early horrifying experiences. She learned to live with and rationalize these experiences and in some way this seemed to close the doors little by little to the spirits. Eve No. I would be forced out of the body by having a dismal sensation in the pit of her stomach, getting dizzy and seeing colored spots before her eyes. When she returned she simply awakened to find herself back, and often left to hold the bag after Eve No. 2 had gotten her into grave trouble and had run out on the consequences. As a child, Eve No. 1 had awakened to take severe beatings for things she had no recollection of having done. As I read the account, the two eating companions eventually departed and the original Eve felt like almost another or third to fourth personality because she no longer had the proddings from behind the scenes of the others. By the year 1954 she was in the clear and stayed that way

 

IN THE MATTER OF EVE NO. I and her lack of memory of what the other “personalities” did while in control of her body, there is an even better explanation than that she had no “association” to help start memory trains flowing. It is that the others were spirits who had their own na Aunihipili in which they stored the memories of what they did and also of what they read in the memory of the Aunihipili of Eve No. 1. If this were the case, the memories would have been taken away when the spirits and their na Aunihipili stepped out of the body and allowed the rightful owner to return. The book is not too clear on the matter of how much No. I could remember, but in an opening statement there was the claim that she neither knew nor remembered what the others did. However, there is a place in the end of the story in which Julia, the second personality to begin to take over, decides she will kill herself dramatically by taking sleeping pills. She does so, but must have left the body, for Eve No. I suddenly awakens in it, and at that time she in some way knows just what Julia has done, and at once calls out to her husband, and together they take the needed steps to empty her stomach. She says that at this time her real self was born, intimating that while there were no memory changes, she felt herself in some way to be very different. Again, I put forward my guess that this was because the eating companion spirits no longer influenced her from the Aunihipili level. Psychology as a science seems to have been standing still for almost half a century. William James, who wrote before the turn of the century is still, in my opinion, the best source of modern theories. However, in one part of the field, there has recently been a most notable and intriguing advance, as our following Book Review will show.

 

THE SCIENCE OF DREAMS, by Edwin Diamond, paperback, 60¢, McFadden #60-125, was sent to me not long ago by HRA Jo Chamberlin of Los Angeles, who has several times recognized books of much importance to our line of research and has sent them on to me. The author is not himself one of those engaged in research into dreams and their nature, but is a capable reporter who has pulled together the information on old and new findings in a most readable and thorough fashion. He traces the efforts to come to understand the nature of dreams from olden times up through the Dream Cult of the Iroquoian Indians and soon comes to Freud and his interpretation of dream meanings and subconscious roots.

 

FROM FREUD he moves on to more recent studies and experiments, telling of the collecting of accounts of 10,000 dreams and the effort to classify them and determine whether or not the same thing serves as the same symbol with all people and with all races. Little was learned except that the supposed universal symbols in dreams were not universal. The stalemate was  broken by a turn to mechanical measurements of brain waves during sleep.

 

In 1956, Kleitman and Demerit renewed the work of the 1920s done by the German, Dr. Hans Berger, who had used the electroencephalograph to measure the brain waves of sleeping people. He wrote a book about his findings and after a lapse of time, the work was taken up by others, this time with improved instruments.

 

In addition to the classification of typical waves for sleep and dreams, it was noticed that the eyes of the sleepers under test very often began to move rapidly as though the dreamer were watching something moving in his dream. Techniques were developed by which eye movements were measured and recorded along with pulse rates and depth and change of rate in breathing. The students who were used for the experiments were also tried out in terms of disturbing sounds which might creep into dream structures. Even the heavy and complete silence of deep caverns was put to use.

 

In a typical test, the student was wired up and harnessed in a rather amazing way and batteries of instruments were set going to make the records. Observers were stationed right at hand or watched by some remote form of viewing. Alarm clocks aroused the sleeper at different times and he was asked if he had been dreaming and if so, about what. The “REM” or rapid eye movements became a fine indicator of dreams beginning, continuing and finishing. Little by little a pattern began to appear It was found that practically everyone dreams, even if the dreams are not remembered upon awakening. The  dreams themselves fell into a pattern of a continuing drama having some five acts. The third act is the clearest and strongest in terms of the dreams that come along, often following a main theme or story with repetition and many variations. Emotions are generated in many dreams, and the ductless glands are often stimulated to extra secretions. One authority on night attacks of angina suggests that the sufferers have dreams which are filled emotional reactions which in turn put extra strain on the heart and arteries.

 

The problem of why dreams are not remembered has come in for much study. One explanation which has found favor is that the animal or lower brain, which has automatic control of “autonic” functions is involved in much dreaming and supplies the emotional ingredients of fear, hate, sex and fight as well as maternal love, plays its part in the lower brain stem with the higher brain not involved and therefore the memories which are recorded in the temporal lobes of the upper brain do not get recorded or stored where they can be recalled. If the higher self or brain center is actively engaged in sharing the dream, then memory records are made which can be replayed later.

 

This comes very close to the Huna idea that memories are thought-forms and that they are made strong by a mana charge before being stored. If the mana is not poured into them, they fade out. The fixations are mana and emotion-charged sets of thought-forms which never rise to the higher level of the Auhane, but remain unrationalized and unnoticed by the Auhane, although the Aunihipili reacts to them and keeps the mental impressions recharged and strong, perhaps stored in some part of the aka body related to the brain stem and the solar plexus. It strikes me as most significant that as psychology and physiology advance in their fields, the Huna theory of the nature of human consciousness and its mechanisms continues to hold more and more water, and the materialistic belief that consciousness is impersonal and the result of chemical reactions hold less and less.

 

Going back for a moment to the story of Eve, it is interesting to note that she says that she always had a sense of individuality which was strong and clear, as did the other “personalities”. At no time did recalling the memory of what another spirit had done in the body make for the loss of the firm feeling of being one’s own self. While the doctors hopefully try to make the several “personalities” blend to create one which will include them all, the fact seems to be that they are, as Huna, says, separate spirits, and that instead of merging into one, the extras either go away and stay away, or retreat into the background and stop taking over the body. It may be that when they have been recognized and when the doctors have braced up the spirit who rightfully should have the body, the Aunihipili is able to withhold mana from the spirits and in that way weaken them. Or it is possible that if a spirit cannot get mana to use to create hypnotic or mesmeric control, or that if the victim is strengthened so that he or she can resist the hypnotic domination, the periodic obsessions will cease. Mana will some day be recognized I am sure, for at the present time it is being used more and more in the continuing dream studies where it takes the form of brain waves which change with the pattern of thought.

 

The most surprising discovery which is reported in the book’s context is the one that if a person is deprived of his normal dream time, a pressure builds up which Dr. Dement concludes would cause “a serious disruption of the personality.” There have been tests made of conditions brought on by long deprivation of sleep, and this is the major piece of information which has come from them. The test subjects, even while kept awake, had their dreams come tumbling out in a great rush, resulting  in visual  illusions and hallucinations and soon in psychotic behavior. Dement decided that it was not just the fatigue that caused the trouble, but the lack of dreams caused by being kept awake. Some of the men under test reported a feeling of “depersonalization”, not knowing who they were, and some could not recall where they were. The symptoms had all the appearance of what a kahuna might, if he were modern, call “mana starvation”. The Auhane has to have mana in order to exert its “will” and keep the Aunihipili working with it, giving memories as needed and making the proper sensory reports. One is reminded of the condition described by na kahuna of old covering the state of an Auhane spirit who is separated from its Aunihipili. It cannot remember who it is, where it is, or what it is, but still retains a sense of individuality and of existing.

 

Dement concludes that it is not the fatigue which causes the break downs known as “battle fatigue”, but the lack of the necessary dream quota or time. “Brain washing” is often done by depriving men of sleep until their minds cease to function in the normal manner and suggestion of the hypnotic kind is driven into them. This points to the lack of mana and the inability of the Auhane to rationalize or resist the suggestion. These suggestions then are forced on the Aunihipili and become fixations in effect. It seems probable, from the Huna point of view, that the shadowy body of the Aunihipili, where mana is stored, becomes drained and that only in sleep can it be recharged. We know that while awake we can add to the mana charge which we normally carry, but it seems to take mana to prime the pump, and when the battery is too low, it cannot start the engine so that more mana can be generated. The accumulation of a mana surplus may be likened to the action of the driver as the Auhane, speeding up the engine so that more electricity is generated by the generator.

 

On the other hand, there might be some mental necessity for dreams as psychic outlets, but that would demand that we consider thought, emotions and dreams as something rather more material than the shadowy thought-forms which are made into shells around the eggs of ideas. It seems to me as probable that mana exhaustion is at the bottom of the matter and that the Aunihipili needs to be released from the control of the Auhane periodically so that it can rest and recharge. I see it as a work horse which needs to be taken out of harness after a day of work and allowed to relax, roll in the dust of dreams and feed in a green pasture. Or, it just might be that both Aunihipili and Auhane need to have periods of relaxation in which they can slacken the connecting web of aka threads, let down their hair and loosen the girdle.

 

Dr. Charles Fisher, a Freudian psychoanalyst, said, “Each and every one of us is (permitted through dreams) to go quietly and safely insane every night of our lives” (and so preserve our sanity). This decision comes in part from experiments in which test subjects were deprived for long periods of sensory stimulation – placed where there was little or nothing for the Aunihipili to report through the use of the senses. Where there is too much of a sameness while awake, the Aunihipili seems to get a mental cramp for want of exercise and needs to retire into the dream room to stretch itself and do sitting up exercises to the accompaniment of its own music and pictures. As it is not able to reason very well, it may seem to go insane for the time being, but it remains very sane in terms of its own Aunihipili realm.

 

The author, Mr. Diamond, proves that he follows the true and scientific method at the end of his book, where he heads Chapter Ten with, “The End to Myth: Creative and Prophetic Dreams”. But I fear the “last word” will be written on this angle of dreams by Psychic Science and Abnormal Psychology investigators rather than by the Psychologists and Physiologists – categories in which a reporter like Mr. Diamond cannot be listed, However that may be, this is a most valuable review of the field and very well worth reading and studying.

 

MORE ABOUT THE “SPIRITUAL” LACK IN HUNA as presented by me in the Huna Vistas. HRA Olive Stevens of Australia started the discussion in her letter which was recently given in part in one of the Huna Vistas. Since then several of the HRAs have expressed their feelings in the matter. Verne L. Cameron, who has broken so much new ground in the field of dowsing and in using his fine gifts to check on many Huna theories, such as the one that we all have aka bodies, has written to tell me of what he considers excellent and conclusive proof of the existence of the Aumakua as a Guardian Angel and therefore of the literal correctness of the Bible in its teaching that Jesus was a real man in the flesh and at the same time one with God as the Christ. He feels strongly that the Aunihipili is not sufficiently intelligent to be able to do all the things which a good map dowser can do, and believes that the Aumakua actually will respond and move the pointer of his Aurameter upward upon request. Knowing the precision with which he carries out his experiments and tests, I have not the slightest doubt that the pointer IS moved upward at his request, but I still hesitate to make up my mind as to whether a good spirit friend is the one who responds and helps, or whether the Aumakua will do this. (My personal efforts to contact the Aumakua via the Aunihipili and the pendulum to get definite and dependable Guidance may color my conclusions, for I know that I failed in at least one of my pair of tests carried on last year.) In any case, the physical demonstration which is made with the Aurameter is of great importance because it is mechanical and invites experimental duplication – a rare combination in the field of things psychic. Be it Aumakua or Guardian Angel or the Christ Spirit, Mr. Cameron has complete trust in it. In his letter he writes, “My well went dry and I prayed for a miracle to refill it. Within 30 minutes there came a big earthquake, and now there is lots of water.” (I am made to wonder again whether I gave up trying for direct pendulum Guidance too soon.)

 

HRA DR. WESTLAKE OF ENGLAND, who has done so much to introduce basic Huna through his articles and lectures before the British Dowsers Association, has just been heard from relative to the same subject. His recent book, The Patterns of Health, was reviewed in the H.V. a few months ago. He has worked in the forefront of the “Radionics” field for years and for some time has been asking for and getting what he believes to be Higher Guidance in the matter of working out new methods of using the “Radionics” principles. So confident have he and his group been of the source of the Guidance that they have spent much money, effort and time in building the things described by the Intelligence which they contact and trying to make them work. In his letter, Dr. Westlake says that he has not written for some time because he has found that we had been drifting apart on our fundamental concepts. “In your recent writings the only comforting thing was your acceptance of the belief in reincarnation. This I regard as a great step forward, and I was hoping that having accepted this concept, more enlightenment would follow. But alas, no. Indeed, the June issue has filled me with sadness. Your correspondent, Olive Stevens, seems to me to have written most excellent common sense on the whole matter. How much I agree with her when she says, ‘I have felt for a long time that there is something wrong with the presentation of Huna.’

 

Somehow or other you appear to me to have got caught up in the snare of the ancient magic, whereby, when there is a ‘renewal of mind’ in the Christian sense …. a system such as Huna becomes atavistic, leading to various dangers, one of which is error in results, as I wrote on page 97 of my book. Your conclusion that there never was an historical Jesus, and certainly not an incarnating Cosmic Christ, is such an error, of the greatest magnitude. You seem to me to have indeed fallen into the pit – the abyss Jung was warned about, without realizing apparently that you have rejected the only source of Truth and Life.”

 

It is a sorrow, indeed, to know that in expressing my personal opinions as to Huna and things related to it, I cause such sadness on the parts of my very good friends. But I feel strongly that I must, as the present leader in the work of trying to recover all possible knowledge of Huna, remain completely honest with you all. As wonderful as it is to have a firm faith in some one set of religious beliefs, I do not feel that the sacrifice of candor or honesty is worth the benefits some might derive from a pretense on my part that I accepted beliefs that I do not. I have tried to say at each new excursion into the land of the Doubting Thomas Clan, that I am not asking anyone to accept my point of view or my conclusions. I say what I think at the moment and suggest that anyone who may be interested in that line of thought or pendulum or other activities, go over the same ground and see what they come up with as an answer. On my part, I try to remain sympathetically open to opinions that contradict my own.

Our various differences in beliefs are caused by two things: (1) we do not accept the same authorities for our beliefs, and (2) when we consider exactly the same sets of ideas, we do not arrive at the same conclusions as to them. The authorities for the belief in the Bible as held by Verne Cameron, or in the Rudolph Steiner Christo  Theosophical teachings, as held by Dr. Westlake, are not acceptable to me, so we draw our conclusions from very different sources.

 

I am at a great disadvantage in asking that the basis for my conclusions be given the same scrutiny that I have given the accepted Bible teachings and the system offered by Steiner which is largely based on his conclusions, revelations or other sources of information –  these unreliable in my opinion because they are based on psychic observations, and because no two sets of such observations have ever been in agreement except in very few items. My present conclusions are tentative and are based on a source of material which, unfortunately, is not yet available to those who are willing to examine what I have found and try to pass on its values or possible validity. I am speaking of the coded Huna in the Bible and in some Gnostic or Yoga writings. I can only beg the withholding of judgment until I can complete the book now in work setting forth everything as I have found it. With the book I will supply some 40 pages of code words copied from the Hawaiian Dictionary, and the New Testament translated into Hawaiian, side by side with the same passages in English, will be available at small cost. The code in the New Testament has given me an entirely new basis upon which to make my studies, and to me it is very clear that in the Gospels we have efforts to write a Huna drama to be used in initiations, not to be offered as a history. The drafts differ in the details of the story, but not in the things hidden in the pre-Polynesian words and their roots concerning the basics of Huna. I hope inside eighteen months or two years to have this material ready so that others may make a study of it and check my conclusions – or contradict them.

 

As I now see the picture emerging from the drama which has come down to us in a strange and mixed form, Jesus represents the Aunihipili and Auhane man and the “Father”, his Aumakua. Had the Father been Ultimate God, there would have been no reason for using the word “Father”. Isaiah calls it the “Time Father”, and this is exactly what Au`makua means in one of its various definitions. A father suggests a Mother to make parenthood complete. I find nothing at all corresponding with the idea of “The Cosmic Christ” in the Gospels, but I DO in the part of Huna derived from the study of the later na kahuna. The Father/Mother Aumakua is MY OWN individual divine self and my relation to it is very close and personal and completely like the relationship of a son. BUT, MY Anointed or Aumakua is a part of the Po`e Aumakua, the “Great Company” of Na Aumakua which, to me, is the real “Christ Spirit” and which is “cosmic” in a lesser way, but certainly not the farthest out UNIVERSAL and ULTIMATE and UNIMAGINABLE “God”. I do not see in the Gospel code any instructions which make me think I should pray to the lesser man, Jesus, or any other man. The instructions are very clear. They say that one should pray to one’s own “Father” or Aumakua, and that it, and it alone, is for the individual the way to the Truth and Light and Life. La is the symbol of Light in Huna, and this symbolizes the Aumakua. The root lais to be seen in the code words for “The WAY” (a`la), and “the Life”, (o`la). “TRUTH” is just “real or final truth” for which the code has but one word, (mana`o`io). If there is any Guidance, direct or indirect or through intuition or via the Aunihipili and the pendulum, it seems to me that the Father is the best place to go for it. The Aumakua is “one with us”, and is near and watchful and loving. Why, when it is within reach, should one try to bypass it and reach out to make the request of the GREAT COMPANY or Cosmic Christ? We know so little and are so lacking in ability to grasp things of the level above us. The Aumakua knows so much more. So, why not ask in its “name” anything we feel the Great Company might need to be called upon to help bring about such as changes in world or national affairs?

 

The atavistic returning to the magic of the savages does not seem to me to apply here. The magic we try so hard to use is based on prayer to the Father and on the idea that we cannot get help to injure others. It is NOT based on the black magic of hypnotic influence or the appeal to the evil spirits of the dead for help in hurting others. The code indicates to me a belief intrinsic in Huna that we incarnate about a dozen times to earn the right to ask for help through Aumakua “Grace” to “Graduate” a step upward in the evolutionary process. Huna, in the code, knows no “Fall”, no “original sin”, no vicarious atonement. It knows only that the “path” along the aka cord must be kept open to the Aumakua. When Jesus, in the great initiatory(?) play, lost this contact, his plight was symbolized by the Crucifixion.

 

LETTER TO THE HRAs ABOUT DREAM STUDIES

 

This “tinned” letter used in late July may be of enough general interest to merit sending to all of you in the August Huna Vistas. If you have already had a copy, just ignore it.

 

Dear HRA and Friend:

Thanks so much for your communication and for the envelope to make it easier for me to send my note on this tinned letter in reply.

I have been interested in what was written in Edwin Diamond’s book on dreams concerning the claim that “sleep learning” is so successful. He tells of a group test carried out in 1952 in which a Chinese English vocabulary was played from records while the students slept. The group was divided into three smaller groups, the regular record was played to one group, an incorrect vocabulary to the second and music to the third. Anyone who awakened during the playing of the records was disqualified, and in the morning each group was given a vocabulary test. The first group did best, and it was decided that the sleep learning method was a success. But in another college similar tests were carried out hopefully, and no help was to be detected.

 

In 1954 a test was arranged so that the brain wave patterns could be recorded when the recordings were played. Ninety six general information questions and their answers were used in the records instead of a vocabulary. The record was played every five minutes during the night. The resulting conclusion was that when the brain waves showed deep sleep, the recording made no memory impression, but when the test students were just falling asleep or were half awake, the recorded information was remembered. It was also concluded that “suggestion” played a part in the successful impressing of the facts. Mr. Diamond does not explain why it was thought that “suggestion” had something to do with the remembering. No operator made a suggestion, and the record could not. It would seem that a better explanation would have been that when half awake, memories were still being made and stored so they could be recovered when fully awake.

 

Another test was arranged in which light was flashed into the face or small electric shocks were administered, both of which could be turned off by pressing a gadget held in the hand. Soon the sleepers learned to make the turnoff when half asleep, and shortly they learned to keep the gadget pressed while the brain wave recorders showed that they were in a sleep so deep that sound had no effect on them. This test brought the conclusion that the “higher mental states” were not active or that the higher brain could not be reached in deep sleep, but that the lower or animal brain could be reached and trained to perform very simple tasks like pressing the gadget lever. This is very interesting to me as I translate the findings into our Huna terms and decide that the Aunihipili remains more or less awake in the body during deep sleep and can take care of bodily needs such as turning over, coughing, pressing the gadget to stop lights and shocks, etc. But the conscious mind or Auhane appears to have broken the connection with the Aunihipili in deep sleep and to have gone off on other business, perhaps watching the dreams produced by the Aunihipili while not taking a real part in them  – at least not exerting a directing control of what was being dreamed. Of course, these findings have not stopped the peddling of Sleep “Suggestion” records and playing machines. No Sir! Ho hum …

MFL


HUNA VISTAS BULLETIN 61

Where Do the Idiots Get Their Information?

September, 1964

 

 

DEAR MAX

I haven’t heard from you for over a year. Did you stop sending out the Huna Vistas? Are you all right? You said once that if you thought you were about to kick the bucket you would have Cigbo let us all know   and he has not written. Have you learned anything new or done anything interesting? What new books have you read that I ought to read, and what are they about? I wouldn’t want to spend time hunting them up in the library if they are not what I would want to bother with. Yours truly,

About Half a Dozen Different HRAs

 

(Answer) Dear Halfa:

I see by your file card that Huna Vistas No. 42 was returned to me marked, “Gone. Left no forwarding address.” Cigbo paid the 8¢ needed to recover the H.V. from the post office, and marked it, “Hold until he writes to give new address.”

Now, in the matter of my being still alive, yes, I am still here. When I said that I might have to stop putting out the H.V., it wasn’t because I thought my demise was near. It was that I feared I just couldn’t keep up with it, get that new book done   ever   and take care of the dozens of letters and all the chores at the same time. To return to the matter of your file card, I note Cigbo has sadly underlined the last donation you made to help with the work fund. It wasn’t much at the time, and about the last year of the H.V. sent to you were “for free” and sent in the hope that you would wake up and rectify the trouble.

What have we learned? Read? Discovered? Some day I’ll take time out and write a book to tell you. Meantime, should you really want to know, how about getting and reading the bulletins you have missed?

Wearily yours, Max F

 

AND THIS KIND – Dear Max:

About a year ago I asked you to put me on the list of TMHGs and pray for me to get a good job. I got the best job I ever had, but now will you please work for healing for my dog? He is only sixteen and should be better than he is. (Signed) HRA N.G.

 

Dear HRA N.G.

I was delighted to hear that you got a good job. I prayed for one for you twice a day in the TMHG for three months, then, not hearing from you, took your signature out of the list to make room for others. I supposed you were jobless (and I see you are still too poor to send a stamped and addressed envelope for a reply to this healing request). May I suggest that you take your dog to the vet. I am so sick of people who ask for help and then do not have the grace to report that I can hardly say a decent “Amen” to prayers for the many who have been silently on the list for two months or over and whom I want to toss out but whom, I fear, are still in need. (Signed) Testily yours, Max F

 

(AND) Dear Max,

 

I have also sensed that there is something wrong with you and the Huna Vistas, just like HRAs Olive Stevens of Australia and Dr. Westlake of England have sensed. I open each N.V. hopefully and start to read, each time expecting to find pages of inspiring things to strengthen my faith in Huna and give me hints on how to contact my Aumakua and get my prayers answered. But what do I find? All that fortune telling stuff about the Taro Cards and the P.A. readings and all that stuff about readings on books written by spirits. Christ was not a yoga and never said to do breathing exercises like you recommend. He taught inspiring things that were as good for the ignorant as for the learned. If you think he never lived, why do you bother to try to write a new book about what he is supposed to have said about the kahuna beliefs? Perhaps if you would take the Unity Daily Word and read the lesson and meditate on it every morning you might get back some inspiration like you had when you read your Bible and believed it for what it is, the Word of God. when you were a young man. I think you had better take my name off your mailing list as I no longer find it worthwhile to spend time reading what you write these days. Sorry if I hurt your feelings, but you say we must all be honest with each other.

(Signed) HRA

 

P.S. No answer needed.

 

(My reply:) None. What can one say to letters like this?

 

I AM REMINDED OF Mrs. Jones, who called her small son, Wally, and commanded, “Say something cute for the company.” Wally could only look worried and stutter. “Speak up,” said his mother helpfully, “or I’ll slap your ears a foot into your dumb little head.” ….. Will some of you please send me a few pages of wonderfully inspirational stuff for the H.V.? I can’t seem to think of anything to say on the spur of the moment. Of course, one can always borrow fine and inspirational passages, and those of you who are sharing my enthusiasm for the recently discovered code idea of “graduation” might like this one taken from the Gnostic book, Thrice-Greatest Hermes, Section: The World Virgin, Vol. iii, pg. 97 98. Let me quote:

 

“God smiled and said, Nature, arise! And from His word there came a marvel, feminine, possessed of perfect beauty, gazing at which the Gods stood all amazed. And God the Fore father, with name of Nature honoured her, and bade her be prolific.

 

“Then gazing fixedly at the surrounding space, He spake these words as well: ‘Let Heaven be filled with all things full, and Air and Ether too’ God spake and it was so.”

 

IF YOU BY CHANCE WANT SOMETHING to ponder over, perhaps you would also like this. It is from “The Pistis Sophia”, page 500 of Mead’s Fragments.

 

“Now, therefore, when a man receiveth the mysteries of the baptisms those mysteries become a mighty fire, exceedingly fierce, wise, which burneth up sins; they enter into the soul secretly and devour all the sins which the counterfeit spirit hath implanted in it.

 

“The counterfeit spirit, the destiny, and the body may be separated into one group, and the soul and power into another. And the mystery of baptism remaineth between the two, and separateth the one from the other, in order that it may cleanse them and make them pure, that the soul and power may not be fouled in matter.”

 

HERE IS ONE for those of you who welcome giving up the Auhane sense of individual male or female identity in order to “graduate” into the vaster and more significant SELFHOOD of the Union. It is a bit from the, Masnavi I Ma Navi, Prologue, page 279. (Of course, if you can’t bear the thought of joining one of the opposite sex, this will carry less inspiration for you than it does for me.)

 

“Ere it is annihilated, no single soul,

Finds admittance to the divine hall of audience.

What is ‘ascension’ to heaven? Annihilation of self;

Self abandonment is the creed and religion of lovers.”

 

The above idea of becoming “selfless” throws a fine and correcting light on the idea we have been turning over and over in our minds this long time when we read the Bhagavadgita and the Yoga Aphorisms and find that we seem to be urged to give up all sense of self in order to accomplish the step of union with the Real Self. We have just learned through Huna in the code and the Gospels that it is not possible to unite with the Aumakua or any other self except that of the sex mate of the middle level. Yoga is, true, the “Science of Union”, but for a very long time the devotees have mistaken the original meaning. We make contact – a working contact – with the Aumakua – as the first step in getting ready to “graduate”, but when the UNION comes, it is with the beloved and in it Adam becomes whole once more.

 

I HAVE BEEN WONDERING just what goes into inspirational passages. The word, “inspiration” has the clear meaning of to have the “Breath” or Spirit   the Aumakua   touch one and give the uplifting thoughts that can be enjoyed and passed on. It seems to me that one man’s food may well be another man’s poison, and that what gives me the uplift as if hearing the passage from the lips of the silent Aumakua, may leave another cold. Perhaps the trouble is that we are not all of the same level of evolutionary growth. What I find that seems to stimulate me, may be of too low a level for some of the more advanced. For instance, I find this bit from Thrice Greatest Hermes, VoI. III, pp. 4-5, to my liking, but you may not.

 

“For never, son, can an embodied soul that has once leaped aloft, so as to get a hold upon the truly Good and True, slip back again Into the contrary.

 

“For when the soul once knows the Author of its Peace, ’tis filled with wondrous love, and with forgetfulness of every ill, and can no more keep from the Good.”

 

From The Tests of Taoism we get the idea of the levels of progress in a very neat presentation. You may like it: “Some of the regulations of the old men, scattered under heaven, and established in our Middle states, are also occasionally mentioned and described in the writings of the different schools.

 

“There ensued great disorder in the world, and sages and worthies no longer shed their light on it. The Tao and its characteristics ceased to be regarded as uniform. Many in different places got one glimpse of it, and plumed themselves on possessing it as a whole. They might be compared to the ear, the eye, the nose, or the mouth. Each sense has its own faculty, but their different faculties cannot be interchanged. So it was, with the many branches of the various schools. Each had its peculiar excellence, and there was the time for the use of it; but notwithstanding, no one covered or extended over the whole range of truth.”

 

I AM CAUGHT BETWEEN THE HORNS OF A DILEMMA in the matter of whether to continue to try to show that the Huna ideas are the best when we look for answers to many problems, or just to say, “This is it, boys and you can take it or leave it while I spend my time (1) telling how to use Huna, and (2) writing inspiring passages for the Huna Vistas.”

 

Some of us have mechanical inclinations, such as my own, and like a definite answer that is as near to the material as possible. Some have a mind attuned to the abstractions and prefer, once they have intuitively accepted something as correct, to go ahead on FAITH, not pausing to see how the wheels turn behind the scenes. Between these two horns there stand many who take an eager interest in anything that falls in between. I have just tried to find some inspirational material to offer, and now turn to the other side, where some of the HRAs are like Ohashimera Togo, whose Letters from a Japanese Schoolboy used to be so clever, and who so often wrote, “I ask to know, please..”

 

Dear Max:

I am enclosing an article (about two imbeciles, one 19, the other 11, who can perform mathematical feats of the most amazing kind, all in their heads, but who are, otherwise far below normal). We should try to formulate some theory as to how these idiots get their information. It could be possession, but not likely. There is nothing to indicate that there are any entities with much superior brainpower to our own. Your pendulum test of Tesla indicated that he was possessed, but I doubt it. I am still inclined to the theory of which I have written before, that all knowledge is available from the ‘Universal Mind’, but that our brain acts as a safety valve to prevent too much of it from percolating thru. But that, at times, a hole is punched thru the envelope or screen that permits flashes to come thru. You no doubt know something about Subud, which has some very intelligent followers, but also some who have been driven insane. When they initiate you they speak of you being ‘opened’ to ideas and information to which you were closed before. I know some adherents, but cannot get anything much by way of definite information from them, but suspect that there is an opening punched into some area of the brain which lets in concepts to which it was closed before.

 

“In the case of the idiots I feel sure that it is not any process of thinking, in the ordinary sense, which gives them the answers they get. While I do not go all the way with the information you get with the pendulum, I still think it is a way of getting in touch with our higher selves, or perhaps with the Universal Mind, thru our higher selves, so may be by means of the pendulum you could get some information as to how these idiots get theirs! If you had a picture of one, you could try it. Are you sure you need a picture?

 

…”(Signed) HRA V.J.M. (of Canada)

 

IN DISCUSSING THIS PROBLEM, we have in the spirit given information something that has the advantage of being familiar. We all know that spirits communicate with the living, and it is to be supposed that the communication could be given through a mediumistic idiot as well as through a normal psychic. Of course, we have to postulate a spirit of rather amazing mental ability to be able in a moment to say through the idiot lad what day the 19th of March, 1997 will fall upon. If this mental ability on the part of the spirit is too much to accept, as it is for the HRA who has raised the question of source and mechanisms involved, then, quite naturally, the next higher level of intelligence must be considered. For Huna, this is the Aumakua level, and so far as na kahuna seemed to know, na Aumakua have a quite different form of mentation compared with that of the Auhane or Aunihipili. It is said to identify itself with what it needs to know and in that way know all about it, inside and out. Whether this identification could be carried to the question of the day of the week on which a date will fall, we have no way of knowing. All we can say is that something seems to contact the needed information and pass it along through the lad. I would expect the Aumakua to be able to give such information if it had nothing better to do at the moment. On the other hand, if we reverse the line of thought and say that in some way there is a spark of genius in the idiot and that this enables him to reach out to find an Aumakua or something higher, if that is needed, and find, register, and correctly report back the information, then we will have to postulate a Higher Mind containing the information as a dictionary might contain a word, and a psychic mechanism by which the right word is instantly found and the definition read off. Na kahuna stopped speculating after going a step higher than the Aumakua, but went on into legendary abstractions to name four great creative “gods” at the top. They believed the human mind incapable of grappling with the knowledge of conditions which might be met more than a step beyond that level in which the Aumakua functions. Gautama also warned against “sinking the string of mind into the unfathomable.”

 

How many levels of mental ability may lie between man and Ultimate God, we can only guess. In deciding not to take a chance on the lesser abilities of the gods who may stand on the long stairway reaching up into infinity from the Akua Aumakua, we can postulate a “Universal Mind” and place all knowledge in it. The Idea of such a Mind has been hard for me to trace to its origin. In my small library of books the only one of many volumes that gives “Universal Mind” in the index is the Secret Doctrine of the never-too-explicit Mme. Helena Blavatsky. On page 38 of Book I is the one and only reference that I culled out in an hour’s search.  Let me quote. Some of you may get more definite information as to the nature of the Universal Mind from the passage than I have been able to do.

 

“Mind is the name given to the sum of the states of Consciousness grouped under Thought, Will, and Feeling. During deep sleep, ideation ceases on the physical plane, and memory is in abeyance; thus for the time being ‘Mind is not,’ because the organ, through which the Ego manifests ideation and memory on the material plane, has temporarily ceased to function. A noumenon can become a phenomenon on any plane of existence only by manifesting on that plane through an appropriate basis or vehicle; and during the long night of rest called Pralaya, when all existence dissolved, the ‘UNIVERSAL MIND’ remains as a permanent possibility of mental action, or as that abstract absolute thought, of which mind is the concrete relative manifestation. The Ah-hi (Dyhan-Chohans) are the collective hosts of the spiritual beings, the Angelic Hosts of Christianity, the Elohim,’and ‘Messengers’ of the Jews – who are the vehicle for the manifestation of the divine or universal thought and will. They are the Intelligent Forces that give to and enact in Nature her ‘laws,’ while themselves acting according to laws imposed upon them in a similar manner by still higher Powers; but they are not ‘the personifications’ of the powers of Nature, as erroneously thought. This hierarchy of spiritual Beings through which the Universal Mind comes into action, is like an army – a ‘Host’, truly – by means of which the fighting power of a nation manifests itself, and which is composed of army corps, divisions, brigades, regiments, and so forth, each with its separate individuality or life, and its limited freedom of action and limited responsibilities; each contained in a larger individuality, to which its own interests are subservient, and each containing lesser individualities in itself.”

 

NOW IN THE MATTER OF THE HOLE PUNCHED in the enveloping envelope or screen, I know only one such thing in Huna, and it is the shadowy body surrounding each of the three selves of a man and with the lower two screens or akas interpenetrating so that a hole made in one would be made also in the other. I recall a similar theory of a “hole” being made in the “aura” to let in obsessing spirits, and such holes or contact points may be all too real. But in reverse we have the idiot breaking out of his envelope and making a hole to reach through with a “Whatsit” to touch the “Universal Mind” and then bring back information of a very specific sort, presumably with a retraction of the extension of “whatsit”.

 

I begin at this point to fear that I am not going to be of much use in finding out how the idiots get their assorted information.

 

Dear Max: (Writes HRA M.T. from Wisconsin.)

 

I have been reading the July Huna Vistas once more. On page 7 you speak of Jesus being cut off from his Aumakua and left on his own, without Help, etc. It sounds horrible. Who then was resurrected? What became of the Auhane? Why did Jesus submit? He thought it was the will of the Father. I agree that the resurrection is the symbol that should be emphasized and not the crucifixion. If the kahunas could restore a seemingly dead man to life, then the resurrection is not at all impossible. I think the truth that Jesus wanted to bring out is that we do not die, but creeds teach that only the baptized believers have a chance of immortality, and Catholics are taught that only their church is able to save them. (Signed.) HRA T.M.

 

MY BELIEF AT THIS TIME IS that The Gospels were different attempts to write a play to use as an initiation into some form of Huna Mystery sect and that the plays were mistaken for history and made public without the inner or coded passages being understood as they would have been in initiations where the master of the rite would stand by to un code the inner teachings. To me the fact that Jesus is pictured as being crucified, shows that in the drama he was NOT God in some mysterious way, as interchangeable with His other forms as the Son or the Holy Ghost. Had he been intended in the drama to portray Ultimate God, the separation indicated at the time of the crucifixion by the words, “My God, why have you forsaken me?” could not fit the situation. But, as a man fully in contact most of his later life with his own Aumakua Father Mother, and then having the contact cut at the very last, possibly by an obsessing entity, the story makes sense. He, as the man with the usual Aunihipili and Auhane, was pictured in crucifixion as the sad example of what can happen when one gets cut off. But, as there are more incarnations, one lives again or is, “resurrected”. In the code language the word “resurrection” isala hou, and means “path new”, symbolizing a continuation of evolutionary progress along the “path” that ends in “graduation”. It is not one revival from the dead in a given life, but the several reincarnations needed to reach the goal. This, remember, is just my personal slant. Those who accept the standard idea of the historicity and divinity of Jesus, need not be bothered by what I think. All of us have all the time we can possibly need to go through the various stages of growth. I have, in my beliefs, time enough for a dozen or so incarnations. If one accepts the single life teaching of the Church, then a single life is enough as a concept to fit all the needs of getting from birth to death and into heaven or hell or even purgatory. Even the Materialists in our ranks have all the time they need to get from nothing to nowhere. (That is an inspirational statement, please notice. The Great Pubah hath spoke!)

 

In passing, may I remark that I am more and more amazed at what the human being will accept as the one and only TRUTH if brought up to believe in any one of the hundreds of conflicting systems of religion. I can only put it down to the establishment of the belief as a fixation when otherwise very intelligent people cling unquestioningly to beliefs that on close examination appear to be grounded on the most absurd postulations. I am thinking of the ancient savages and their superstitions, which caused them to offer human sacrifices to appease the gods who caused storms and then withheld the rains. I am thinking of Abraham so fixed in his set of beliefs that he was willing to sacrifice his own son on the altar of his God. I am thinking of the same Jehovah, adopted by the Christians, and of the blind belief that he incarnated as Jesus, and had himself crucified as an offering to himself to appease himself because of the anger built up by the sins of Adam and Eve. Little wonder that the Christian missionaries have made so few converts among the more intelligent men of India. Imagine trying to tell a Hindu savant that God is well enough known to allow one to say with certainty that He takes on three aspects, which are still one and the same in substance, although they are the Father, the Son and the Holy Ghost. No, one has to be born into absurdities, no matter in what religion they are found, if one is to be able to swallow the camel although gagging at the gnat. Fortunately, all roads “lead to Rome” and by following the best in each religion, one gradually learns the lesson of non hurt. The Jehovah’s Witnesses who call on me periodically and assure me that the Second Coming is right at hand and that unless I join them I will be lost, are learning some kind of  a lesson, undoubtedly – perhaps the lesson of allowing the other fellow the privilege of deciding for himself what he prefers to believe. When these modern zealots arrive with their eyes filled with determination and faith, I am always thankful that they are not the followers of Mohammed who ranged far and wide in other days with the sword in one hand and the Koran in the other. The world does seem to be progressing in a few small ways, even if in some of the larger ways we are ready to cut throats on racial lines all the way from Cyprus to the Congo, and although we may decide to destroy the earth with atomic weapons rather than allow the “other side” to force our conversion to a different economic and social system. But recently, HRA Dr. A.J. Offord, in an editorial in the Washington Park Gun Club News Bulletin, surveyed the world as it stands and shared with his readers a most inspiring thought. He expressed his happy conviction that, bad as things are at present, the “Power of the human mind” is such that under the whip of necessity, – this being “the Mother of Invention” – men will gradually work out the solution for the many problems which have been inherited from the past and which are being spawned by the present. Necessity will prevent us from standing still.

 

INCIDENTALLY, the story of the resurrection of Jesus, according to John 20:26, shows that he was not brought back to life in the flesh. He appeared as a spirit in fully materialized but temporary form. We read “…. then came Jesus, the doors being shut, and stood in the midst of them, and said, ‘Peace be unto you”‘ The code word for “shut, as a door”, is pant, and it also means to “fill a vacancy”, in this case the vacancy in the ghost or aka body which was the mold of the body which had died. The word for “door” is puke, which has the secondary meaning of, “to pass from one state or condition to another!” This fits the transition from invisible spirit to materialized spirit in an aka body. And, it will be remembered, in some of the accounts, Jesus was not recognized at first when he appeared, indicating that the materialization had not been complete for a time, or that he had to speak to identify himself. For those of you who would like to examine further the story fostered by the Church that Jesus came back to life in the same body and so remained, I suggest the rereading of Chapter V, beginning on page 456, of Dr. Larson’s invaluable handbook, The Religion of the Occident. If you have failed to get a copy, as some of the newer HRAs may well have, I will be most pleased to tell you more about this wonderful book and where to get a copy. It is by far the best source book on the origin of Christianity that is to be had.

 

CONTINUING the letter of HRA M.T., “We believe that Jesus overcame death, (that the average Christians so believe. mfl) and in your explanation he failed in his initiation. Surely Jesus must have made the ‘graduation’ and become an Aumakua so that he would not have to reincarnate again. Yet someone indicates that he has two more lives to go. (New to me. mfl.) Abraham and Moses also are mentioned. If these ancients have not yet graduated, then what chance have we, especially when you hope to graduate with only one of two more lives to live?”

 

I COMMENT that I see that I am not getting my ideas across very well In the H.V. and that it will take my new book, with many pages given to explanations, to give a proper presentation. And even then I may not be able to make my picture of the events in the life of Jesus, as shown in the Huna code in the Gospels, really clear.

 

In the story of the life of Jesus, we appear to have two coded endings to the effort of the Aunihipili-Auhane Jesus to “graduate” to the Aumakua level. In one act of the drama he follows a way of life similar to that of the Buddhists who took the yellow robe and gave up all worldly things because they so much more desired the increased powers of mind and mana enjoyed on the Aumakua plane or that symbolized by “Nirvana”. Jesus took no wife. He lived on the charity of those sympathetic to him and his message. He was in complete touch with his own Aumakua and often spoke as if directly from his Aumakua, making him appear to stand forth as a lesser god. At other times he was speaking as the lesser man. He had made the grade in all initiations and was simply waiting for the time to come at which, by means of “Grace” he could attain the code degree of “Perfection”, and then be further helped to join his female counterpart Auhane and become an Aumakua. This accomplishment is described in the epilogue of the first version of the story while the crucifixion is given as an alternate ending in the version in which Jesus, as the lesser man, failed to be able to reach the stage of initiation. The first version is interestingly told by Matthew. Let me at this point quote: (16:25-28 then 17:1-8.)

 

“Then Jesus said unto his disciples, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ (The “cross” in the code is kea, whose secondary meaning – the one used in the code – is “to hinder”, so we see that to take up one’s cross was not to get along with the job of being crucified, but to overcome any hindering things which stood in the way of being initiated and becoming ready to “graduate”.) ‘For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it’. (Jesus speaks as the Aumakua here, and says that one must give up the desire for earthly life in order to attain the step upward into the Aumakua level.) ‘For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works’. (This is part of the old outer doctrine? and contains no coded inner teaching. All through the drama, the “red herring” was dragged across the trail to keep those following the scent from learning the inner teachings. This has resulted in the Church getting, in the outer teachings, a most garbled set of ideas. The next verse continues with the setting up of the blind.) ‘Verily I say unto you, there be some standing here, which shall not taste death, till they see the Son of man coining in his kingdom’. (This has been taken to mean that the kingdom was right at hand, but we go on to the next chapter and its verses to find that some of those standing there near Jesus were, indeed, privileged to see him in his “graduation” stage.) (Chap. 17.) And after six days (the week was seven days long, and we have here the possible symbol of Jesus ending his week of incarnations on a final day of “graduation.”) Jesus taketh Peter, James and John, his brother, and bringeth them up into a high mountain apart, and was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. (“light” is the code symbol of the Aumakua and of its “robe of glory” or aka body which shines with white light and which some of us infrequently are privileged to see.) And, behold, there appeared unto them Moses and Elias talking with him  …… a bright cloud overshadowed them: and behold a voice out of the cloud which said, ‘This is my beloved Son, in whom I am well pleased, hear ye him.'” (The passage shows the belief that Moses and Elias had both graduated and were at that time na Aumakua, so this answers the objection that they had not been able to graduate, or, should I say, Moses and Abraham, the latter being still older than Moses.) (The rest of this chapter is coded material added to cover up the inner teaching, which in this version should end with the transfiguration or “graduation”. One might say that the drama was continued to make way for the second epilogue that would show that there was the possibility of failure and crucifixion. It is of interest to note that after the crucifixion, and in the materialized or “resurrected” form, Jesus did not “shine with light” or appear in a robe white as light. In this we see that, according to the code account, he was not an Aumakua but, presumably, would reincarnate to continue learning the lessons of life.)

 

The outer teachings in the drama were often blinds, as we see in the matter of the expected “coming of the kingdom”. The outer teaching was a physical condition in which a kingdom on earthly lines was to be set up. The people who suffered from gaining possession of a coded drama which they mistook for a history, expected the coming of the kingdom at once. When it was delayed, they had to make excuses for the delay. As late as the time of the Crusades, excuses were made and it was said that the Second Coming could not occur until the Holy Land had been taken away from the heathens who held it. But delay after delay came, and some elements of the Church community began to believe that the great event was really a spiritual, not a physical, one. But many still expect the physical event.

 

GOING BACK to, “… will save his life shall lose it,” etc., we have in the code for “to save”, malama, which also means “light, as of sun, moon and stars”, or, we can translate from the roots, as   ma`la`ma, “by means of the light”. In the code sense we say, “Whosoever plans to bring his life to the light level of the Aumakua shall lose his old Auhane living; and who, for the sake of gaining the life of the Aumakua level shall be willing to give up the lower living of the Auhane, will gain the greater and more complete Life: The word loaa is applied to the Aumakua Life which is the goal, and it means “to find” but also “severe and restrictive taboo conditions,” coding the need to taboo all lesser desires and concentrate on the shining one of “graduation”.

 

MISCELLANY

 

THAT STRANGE ASTHMA CURE is reported again by HRA J.D. of Philadelphia, who has sent a clipping from “Mechanix Illustrated” in which the story is told of a man who had heard of the benefit derived by asthmatics from having a Chihuahua dog sleep In the same room with them. His young daughter had bad attacks and he got a puppy of that breed, giving it to her to hold when she was going to bed with a bad attack threatening. The pup slept with its head against her throat and in short order the wheezing cleared up and has not returned In a whole year. The remedy might be well worth trying. Failing a cure, one would at least gain a pet.

 

NOT THAT IT MATTERS GREATLY, but just to score one for the P.A. and Q & A pendulum reading done on the book, He Walked the Americas, reviewed a few issues back. I wrote that indications as I got them and as seemed to fit the way the book was written, pointed to the author being a woman despite the signature of L. Taylor Hansen inclining one to think a male was responsible. One of the HRAs who happened to know, told me at the Harmony Grove meeting that my guess was right and that L. Taylor is a woman. Perhaps she thinks books by men sell better, but if a thing is worth buying and reading, no woman author need hide her sex. We have some books done by women that will stand comparison with any books of a similar nature produced by men. Willa Cather and Mary Austin, for example in the field of fiction where a deep sensitivity is basic, or Mme. Blavatsky if you wish to look into the psycho-religious field.

 

CONFLICTING REPORTS come in concerning the possibility of life on Venus. The occultists have long claimed that this planet is inhabited and that Its men supplied the “seed” for the earth humanity. Modern scientific measurements seem to show that life as we know it on earth would be impossible. But I have just had a letter through the automatic writing of HRA L.H. of California, which settles the question once and for all. It is from Warren Antone who says things are about the same on Venus as here, that their strawberries grow as large as our watermelons, and that babies are born just as on earth – his fourth child having recently been born, and having been named after the writer through whom he addresses me. So, who SAID the atmosphere of Venus was made of ammonia vapor! At any rate, it is delightful to have a birth announcement from Venus.

 

PETER, another spirit communicator, speaking through Arnold Clare, as reported in a book by Harry Edwards, says yoga-type rhythmic breathing is good and that at the root of the nose lie strainers that take “ether” from the air and that one can impress on it a form by concentrated picturing. So breathe and build a picture or mold of the condition you desire, then watch the condition materialize in the physical in due time. Want to try it and let me know results? 

MFL


HUNA VISTAS BULLETIN 62

Psychic Healing & The Elemental Spirits

October, 1964

 

 

PLEASE NOTE: The sitting time for the Telepathic Mutual Healing Group work goes off Daylight Saving Time October 25th and in California we set back our clocks an hour. If you are uncertain in U.S.A. about how to adjust your time to mine for the 3 and 7 P.M. sittings (which last about 20 minutes and begin with the sending out of the telepathic image of the healing picture with pines against an evening sky) ask telephone information what time it is now in Los Angeles, and this will help you match your sitting time to that [which] I observe as center of the activity. If you are not working in the Group for some needed “answer” to prayer, sit in when you can and accumulate and send mana via me to the Great Company of Na Aumakua, asking for Guidance and Help for the changing world where needs are increasingly great and men are often blind, greedy and endlessly stubborn. (I keep asking that we be helped to move out of the dog eat dog age of lone wolves into an age of sanity, kindliness and planned cooperation for the common good.)

 

MORE ABOUT HOW AND WHY TO ACCUMULATE MANA, is being learned, thanks to the insistence of some of the HRAs who are all for the Yoga breathing methods. It recently dawned on me that as the na kahuna seem to have given Yoga its early start, we should find some words in the “Sacred Language” of Huna to tell us about the rhythmic breathing in connection with the work of accumulating mana to send with our prayer to na Aumakua. Knowing that ha means to breath heavily, and also the number “four”, I decided to look into the meaning of the numbers, 1, 2, 3. I was chagrined a bit later to think that I had overlooked this source of information for so long a time. First let me say that the root word ha is found all through the list of compounded words which describe some angle of the prayer or “Ha Rite” (as I have come to call it). As this root means “four”, but is not commonly used in counting in Hawaiian, we can conclude that in it is a symbol of the entire action from accumulating the mana to making the prayer picture and then contacting the Aumakua along the aka cord and sending the gift of empowering mana and the thought-form  cluster of the picture of what is asked.

 

We get the prayer picture well formed in our minds as a preliminary to performing the Ha Rite. We picture ourselves as having obtained what we ask, then “try on the shoe” to see how it fits. We imagine ourselves enjoying the new condition and then examine ourselves to see if it is what we wanted or whether we have wished upon ourselves a “White Elephant.” If we have emotions welling up from the Aunihpili which are other than those of pleasure, we must look into these. If we have asked that the sale of a home be aided, and the Aunihpili is at once homesick at the thought leaving the old house, chances are that work needs to be done to convince it that the move is good. If a guilt feeling arises, the Aunihpili may feel that in getting what has been asked, it has not earned it. There are many variations to watch for and to talk over with the Aunihpili. You, as the Auhane, may find that when you imagine yourself given something you think would be good to work to obtain, it entails more work than it is worth. One of the major obstacles the na kahuna of old seemed to find was that the Aunihpili did not feel that its man deserved being helped to get the good thing which the Auhane desired. One uses the “physical stimulus” of doing something to help others and thus to cause the Aunihpili to feel deserving. “Faith” is another thing which must be drilled into the Aunihpili if it has been disappointed too many times by having prayers go unanswered. Remember that in entering the TMHG work with a request, the prayer must be right to begin with, otherwise the answer will be wrong or will not be given. One cannot ask the Aumakua to rob Peter to pay you, Paul. Neither can one ask the Aumakua to take from another the use of his heaven given gift of free will. But, you can ask that one who is hurting others who do not deserve hurt, be restrained.

 

We are on well trodden ground in starting our survey of the use of a count in getting ready to use the Ha Rite. As children we get lined up for a race and chanted, “One for the money, two for the show, three to get ready, and four to GO!” Or we may be selecting someone or something by count and say – expectant of some guidance of chance – “Eeney, meenie, minee, mo!” In all cases we start with a first count. So start, as did the na kahuna, with ONE or kahi .

 

KA`HI is “one”. It starts the four deep breaths taken slowly and rhythmically as one begins to hold the command over the Aunihpili to accumulate a surcharge of mana. This number also tells us why we are doing this. It means “a place.” (hoano): sanctuary”. It means the Aumakua is the place where the mana is to be sent. It means “a first part” as of something to be given to the gods. It is the original offering of “First Fruits”. A libation is about to be made and you are filling the cup with mana so that you can pour the libation. The root hi, in kahi means “to be weak”, and this is the starting condition – the Aumakua without enough mana to work for one on the heavy physical level of life. It also means, “to flow away”, and it is the mana flow that will strengthen the Aumakua when the Rite is completed.

 

E`LUA or A`LUA is “two”. The root alu also means “to be weak”, so the accumulation must continue. It means, “to combine, as several persons in aiding another”, and here we have the three selves uniting to work for the good of the whole man. It means, “to aid or give assistance”, which the Aumakua will do in answering the prayer. It means “to adhere”, and this is the symbol of the Aunihpili who must do its full part in this Rite. It adheres or sticks to the Auhane and “sticks its aka threads” to things it touches. Here we have the symbol also of the aka cord. Elu, as a root, means, “to break or crumble to pieces”, and here we have the symbol of the breaking down of the bad old future to make way for the good new future to appear in answer to our prayers. The root E has the meanings of, “to call or invite attention to what one is about to say.” The  Aunihpili is putting out its call for contact with the Aumakua at the count of “two”. It also means, “new or strange”, and the answer to the prayer fits this nicely. It means “to enter, as into a country or city”, and here again the contact is made and the “kingdom of heaven” as the Aumakua is temporarily “entered”. The root doubled, as e`e means “out of sight”, which is a fine symbol of the entire action going on behind the scenes in the Rite.

 

Continuing with TWO, as lua, we have in the root lu the meaning of “to scatter or throw as seeds”, and in “seeds” we have the mental picture of the prayer, readied to present to the Aumakua as the “seeds” or thought-forms which will be watered by the mana which we will send daily when repeating the Ha Rite in exactly the same way until the “seeds” grow into the mature “plant”. The word lua`lua`i is “to raise the cud and chew it”, so we have the symbol of the repetition of the exact prayer.

 

KO`LU is “three”.  We have here the same root, lu, for “scattering seeds” as in “two”, but the root ko is most informative. It is the sign of the possessive case in the language of the code, and we believe that we have already received the answer to our prayer as an exercise of faith. Also, the Auhane believes that the Aunihpili now “possesses” the accumulation of needed mana. Faith moves both up and down in the union of the three selves. Ko means “to accomplish; to fulfill; to bring to pass.” It has the meaning of “to beget, as a child by its father”, and here the three-self man is, indeed, “creating”. It means, “to obtain what one has sought after.” All of these things are held in the mind as the work of the Rite progresses through “three”.

 

KAU`NA is “four”. The end root, na, is short for ana, which is like our ending in English, “ing”. The rootkau tells us what we wish to know. It has 32 listed meanings in our Andrews dictionary, and we have to pick and choose to get at the meanings intended by the na kahuna when the word is used as part of the code. For our purposes, the meaning of “placing something in a designated (or high) place” tells us that at the count of “four” we send the mana and then the thought-form picture of the prayer to the Aumakua. The 10th listed meaning is, “to set before one, as food,” and this symbolizes the offering of mana to the Aumakua. Then we have the love we feel for the Aumakua and its reciprocal action in the meaning, “to fall upon; to embrace affectionately.” Contact has been made and the mana given while the prayer has been voiced, as in meaning No. 17, “to rehearse in the hearing of another that he may learn.” The 22nd meaning is dual, “to place” and “to rest.” So, we end the count by placing the mana and prayer in the keeping of the beloved Father-Mother Aumakua, and we rest.

 

HA, is “four”, “to breath more strongly,” also, “a trough through which to run water”. (Water symbolizes mana, and the trough, the aka cord leading to the Aumakua.) Hana`mana  is “to work” plus the wordma`na, “Supernatural power; something done above or beyond human ability.” Hoo`mana is “to make or cause mana”, and is the only word the na kahuna had for “worship”, which is most significant in itself. The Ha Rite, therefore, was the one and only way of worship in the inner teachings of the na kahuna, although in the outer circles the gods were worshiped by setting before their images things which were said to please them. Other than this set of ha and mana meanings we have nothing to tell us the exact method to be used in accumulating mana and putting it to use. For this reason the information added by the code meanings of the numbers 1, 2, 3 and 4, indicated by ha, give us a very important confirmation of earlier conclusions reached indirectly.

 

Will you join me in running tests of this four-breath method of accumulating and using mana in the Ha Rite? I am not sure how to go about it. There may be enough mana accumulated in four breaths to suffice, or it might be that a series of four breaths, taken in some measured and rhythmical manner may be best. Charge up and measure your charge with the size and number of your pendulum swings. Decide upon a prayer and give the method a good test with daily use of the Ha Rite. Let me know.

 

A LETTER FROM ELEUTERIO TERTE

 

A letter from Eleuterio Terte was received recently by HRA M.E.M. of New York State, in answer to one sent to him. You will remember that Terte has been in the news for the last few years as a healer doing instant healing and bloodless operations with spirit aid in the Philippine Islands. Not long ago an article appeared in FATE Magazine telling of his healing work. He is a Filipino and a Spiritualist, but prefers to be thought of just as a good Christian. The letter to follow was in reply to one asking for healing help (or so I suppose).

 

My Friend: I am already in Baguio City, my friend in San Fabian came here to give me your letter. If you will send a letter to me here in Baguio.

 

I enclose a blessing paper by the Holy Spirit to be cure to your sickness and this paper (letter size folded sheet of pink tissue) put it in a big jar of water at 7:00 in the night and take off the paper in the morning, you will drink 1/2 glass every 7:00 morning and afternoon if God will permit your sickness will be remove. I’ll pray for YOU.

 

Regarding to my method if you want to study, this method came from to the Holy Spirit by reading and reading the Bible: praying and praying every 1:00 in the night. Every night of Saturday and Sunday going always to the church.

 

If you want to heal, try to put your hand to the place is the sickness is and pray my praying:

 

“Oh Deos a poon te biag, caasiarn man a paimbagen day toy nga anac mo te sakit nga ricricnaen na, aramidem man nga nga ete panna ca i sao te manna cabalin nga nagan mo, omim bag day toy a nasakit na no carbrnhan na.

 

Ngem no doza te basol na oenno bonga te de na panagal oad te baguina, aclonem APO a pacawanen te naa amedan na a daques ket paimbage mon no maeparbeng cania na. I request this in name of Jesus Christ, Amen.”

 

After your praying, just ask to the patient if how to his or her condition, if comIng right or not. If not, just put your hand return to the place the sickness with 10 minutes. After that just ask again the condition. You will do this kind of healing to all who are feeling sickness. I hope the 10 patients there are some of them to be cured.

 

I will pray for you in the name of our Lord Jesus Christ and I hope your condition will come better after. I can not speak English well and I am not typer also I am only a Grade Four so please I am under your correction.

 

Please send me the Fate Magazine which you have read my psychic surgery and I will read also. Thank you very much. If you will write me and I can not answer you at once you know I have no money for postage because I can not works any more regarding of my psychic surgery and I am not receiving payment also.

 

Your partner in God, Signed: Eleuterio Terte. Fashion Shop, Baguio Rose No. 50, Gen. Luna Road, Baguio City, P.I. (Note: His P.A. reading is constructive, as is that of his spirit guide, both having about 351 degrees, in medium level. Paper gave Aumakua reading and 449 degrees. Mfl.)

 

TERTE’S PSYCHIC SURGERY, I seem to recall, ran into hot opposition from the medical doctors and they found means of stopping that branch of his healing. How effective his prayers for healing may be with the help of the blessed red pink tissue paper, I do not know, but he might be exceptionally successful in this form of work. As the paper was sent to me instead of being used in a jar of water, I would not be surprised if HRA M. E.M. had her doubts about the dye in the paper or its safety as an ingredient in water. I would, myself, prefer to put the paper on the outside of a bottle of water and take the chance on the radiation taking effect. Should you write to him, best not to send paper money. An international money order can be obtained at any post office and is safe from light fingers. Also, do not send U.S.A. stamps as they are no good there. I am told that $10 is the standard donation to send to Harry Edwards in England, and that at least five is to be enclosed with each of the reports sent in on progress. He makes no set charge, but a friend who has applied to him and his helpers for healing aid tells me of the rates. It costs 25¢ for an air letter to the Philippines, and this could be quite a sum to Terte, even if he was able to work and get donations from those who came to him.

 

THE PROBLEM OF SPIRIT HEALING is one which has been occupying my speculative moments for some time. I recently had a visit from a young man who has been living in Hawaii and who was healed by an elderly Hawaiian woman who is well known in Kauai, but whose name I have not been able to get as she is keeping away from strangers as much as she can – especially white ones. He told me that one of her sons was caught between the bumpers of two trucks and both his thigh bones crushed. In the hospital the doctors said nothing could be done except amputate his legs. He asked them to wait and call his mother. She came and began her healing work on him, and in three days he was completely healed and walked out of the hospital. She has become a Mormon and in healing opens her Bible at random and reads what she finds, interpreting that passage as fitting the case. But she also uses old prayers in Hawaiian which she learned from her grandfather. She made the young man who visited me a blood son after the Hawaiian custom of adoption and offered to teach him to heal, but he was transferred to a job on the Coast and did not have time to learn to speak Hawaiian and be given the old prayers. He would go back to continue his training but has a wife and two children to support and there is no work that he can get in Kauai in his electronics line.

 

I heard the same story from another young man who lives in Kauai and who has married a daughter of the healer, so we seem to have here more proof that broken bones can be swiftly healed. The young man of whom I first told, would like to go back and learn the rest of the healing lore, but even if we had means as the HRA group to finance his living for at least two years over there, when he had finished he would be under a pledge not to tell what he learned or give others the prayers. It is to be supposed that these prayers are only useful if one is given some form of personal introduction to the spirits who respond to them and actually do the healing. Just to have a healer who could handle a few cases a day or week, but who could not hand on the lore to more than one person, would not be of much use in our research work. I have in my files one Hawaiian healing prayer used in modem times, but it will not work for me. I have also a long healing prayer obtained and translated by an old friend, Theodore Kelsey, of Honolulu, but can’t make it work. We had in the booklet on “Fire-walking from the Inside”, by Charlie Kenn, the prayer and its translation as used by the fire-walkers in Tahiti, but never tested it out in connection with the rest of the rather elaborate rite. Emerson, as I related in my book, SSBM, was taught the prayer to control the winds, and could use it successfully.

 

ANOTHER ANGLE OF APPROACH to the very intriguing matter of being able to heal broken bones so swiftly – even instantly – seems to be related to the help of the “Little People” or subhuman spirits, nature spirits, gnomes, elves or, as the Polynesians called one race of them, Menehunes.

 

HARRY EDWARDS, whom we have just mentioned as a famous English healer, is also one of the outstanding students of things psychic in the world today. Of all the books on physical phenomena, only in his have I been able to find a beginning of the answers that we must eventually get from the spirit “Guides” in order to allow us to understand how such things as apports are accomplished. An apport may be a coin, a stone, a piece of ice, a skillet containing a frying egg just off the fire, etc. If a human being is apported, it is called “Transportation”, but the feat falls in the same class as apporting live birds and animals. Mr. Edwards and his seance friends have made long and most careful studies of what the communicating spirits at seances have been able to tell them of the theory and mechanics of all such matters, and in his book, The Mediumship of Arnold Clare, (which I reviewed some time ago) (9/6 price at time of publication by Rider & Co,, whose address at that time was 47 Princes Gate, London, S.W. 7, England.) he gives such information as was to be had. I will draw on that unique information now in an attempt to tie it in to some extent with the instant healing of broken bones.

 

Peter, the spirit guide at the seances, was asked about the other spirits who helped at the seances to produce various types of physical phenomena. He said that under the Guide, who was the general manager of things, came “controls” who worked with the medium and his forces and who were spirits of less advancement. Peter then went on to say, (Pg. 128). “I have referred on several occasions to the little people – for want of a better term. These little people are known best by the name of ‘nature spirits’ or, collectIvely, as ‘elementals’. They are very similar to the human race, but possess certain features which are accentuated, that is to say their bodies, if you could see them, are slightly out of proportion with features which are characteristically the same no matter what particular force they represent. Temperamentally they are light hearted. They lack completely moral character, as you know. They are neither essentially bad or good. They are ever ready to obey the direction of the human mind where there is a close kinship between the mind of the man or woman and themselves.

 

“They are able to manipulate the natural ethers with the utmost ease, producing natural things such as stone, flowers and all things like that.

 

“In the scale of evolution they stand between the animal realm and man himself. The one goal they desire to attain is the human form complete. In the seance room, as far as physical phenomena are concerned, their services are very necessary; in fact, no work could be achieved without their aid in producing solid objects brought from a distance. In many other forms of phenomena, their services are utilized, but always under the direction of the Control, who is very closely allied to themselves yet superior in mentality. They love to disport themselves by simple antics such as causing things to move, and invariably their presence is betrayed by the aimless moving of objects within the vicinity of the medium, that is, more or less, movements without a definite purpose.

 

“They, too, are responsible for the maintenance of seance conditions, and their services are quickly withdrawn if any offense is given by anyone present unless the Control has instituted some form of discipline. They are subject to discipline, but that is only in relation to their normal work which ranges from the geological realm up to all the activities of nature, including flowers and insects; they are even associated with the air that you breathe, and the water that you drink …….

“The same ‘little people’ can be pressed into serv

ice even for certain types of healing, but their services are not often used – only for psychic healing, and then for the ailments affecting chiefly the bony structure and deformities.” (My underline. Mfl.)

 

ANOTHER MOST INTERESTING POSSI

 

BILITY is that, if these sub-human “little people” are the ones to step up, when we “graduate” to the next higher levels of consciousness, to become the new Aunihpili, then the idea that an animal self steps up into this place would have to be dropped. However, we have almost no in formation to help us on this subject. In Fodor’s Encyclopedia of Psychic Science I can find nothing at all about “elementals” or similar bodiless spirits – only an article on the successful photographing of fairies in an English garden some years ago. Of course, if there are fairies, and they can materialize in the presence of naturally psychic young girls sufficiently to register on a photographic film, there may be other grades of these “nature spirits”. Poltergeists have not been photographed, but they certainly have made their presence known. In Hawaii the Menehunies are not yet forgotten.

 

IN THEOSOPHY we find a little more on the subject, largely derived from the lore of ancient India. I could find little in Blavatsky’s Secret Doctrine to help, but it may be there under some heading other than the missing one of “elementals”. In Pawls Montt’s Dictionary of Theosophical Terms, pages 46-47, I read:

 

“ELEMENTAL – A comprehensive term for any semi-conscious or conscious nonhuman being or natural energy manifesting on the etheric or astral planes. A similar entity on the higher planes is more correctly termed a ‘deva’, though the word ‘elemental’ has often also been applied to these higher beings. Elementals may be grouped in two classes:

 

“The natural elementals or nature spirits. These include all those entities popularly known as fairies, gnomes, brownies, pixies, nixies, undines, sylphs, salamanders, etc. They belong principally to the astral world, but there are many which manifest on the etheric sub-planes of the physical.

“The artificial elementals or thought-forms. These are forms given to a portion of elemental essence by the thoughts of mankind. Their existence is generally very transitory.”

 

WHAT WE NOW NEED TO KNOW is how to get into contact with the “little people” or with the spirits who are already in contact with them and who can get their help in healing. At present, so far as I can see, mediumship and contact with the spirits on “the other side” is standard practice, but there might be a way in which a person might learn to work directly with the elementals who may be around him. Peter, in the Edwards book, says in answer to a question about the “sympathy” or working relationship between the elementals and the living people – and the same “sympathy” or connection between the apported articles and the elementals, pages 172-173:

 

“Peter: It is automatic. (The action of the elementals in bringing an apported article to the seance room.) Now this is a point which will interest you. The sympathy between that object at a remote distance and the medium does not pertain, as is generally supposed, but where the sympathy or harmony does exist is between the operators (control spirits and elementals) and the medium. It is there and not with the distant object. It is a natural sympathetic understanding between the soul in human form and, for want of a better name, the nature spirits which serve. The ‘nature spirits’ are unconscious of the directive mind of the medium. They are directly associated only with the soul of an incarnate human being. Any direction that is passed on to these little people is via the medium himself or through his aura. I am speaking chiefly of apports now. Look, you have a pretty fable, Gulliver’s Travels, where you have one giant amongst a crowd of diminutive people. It is very similar to that, but they cluster around the human being who has a physical body. That is absolute.

 

“(Question: Does this apply to any human being?) Yes. The harmony may not be so complete, but I cannot go into that now. Have you ever heard of the expression ‘Green Fingers’? They can resuscitate plants. Well, it is the same sympathy or harmony which exists between these little people.

 

“(Question: Does not that (making an ‘etheric vacuum’ in which apports are made and unmade and transported) require a great amount of knowledge on the part of the little people?) Peter: No, that is the hod in which they carry their stones. They are using their everyday means for the production of what you would consider the miracle, but to them it is simpler than the eating of your meal…. Transportation (of the apport) is very simple once the article is rendered into its etheric components. It is no more than moving it in its natural shape one small fraction of an inch, because, you see, space does not exist. It is hard for you to imagine, I know.

 

“(Question: Does it (the apport) retain its atomic form?) Peter: Yes, only it has become speeded up, or, in other words, has had its frequency increased; it ceases to be matter temporarily, although it is not exactly disintegrated, for it retains its form in an invisible (aka) state.

 

THE AKA MOLD of the broken bones is not broken, if we are right about the Huna theory, and in causing swift healing of the break, the process seems to be one of dematerializing the broken parts of the bones and rebuilding them into the aka mold. We have always supposed that this would be done by an Aumakua, but here we have the idea presented of the little people setting to work in response to a spirit and making the actual mend. From what Peter had to say, I get the picture of an Aumakua at work in the seance and its influence filtering down as a directive through the lower types of selves all the way to the nature spirits who do the work of causing physical phenomena. Peter says, page 129: “To sum it all up, you might say they (the little people) are the soul of nature. As man himself has many complex parts, so has the soul of nature many parts working together to accomplish something far too immense for the ordinary mind to grasp. They (the elementals?) are not left to wander aimlessly in space but are directed by superior intelligences who press them into service according to their capabilities, with only one purpose in view, development and progress along the road of the whole realm of nature, to keep it in step and in tune with the whole life and scheme of creation whilst working ever towards the perfect plan ordained by God.”

 

PETER CONFIRMED THE THREE SELF MAN idea perhaps better than any of spirit communicators known in our studies. He said on page 129, “I have said that seance room work is a natural religion, a primitive religion of mankind. That is why we are anxious to lift it more from the realm of the soul and the natural side of man, so that it may be directed purely by the spiritual, of which man, more and more, is becoming aware. That is our mission and our work to do.” Peter is not too explicit in his descriptions of the three selves as we know them, and often adds the Aunihpili to the Auhane in telling of his beliefs. However, he speaks of the man as, “THE THREE OF YOU” and as the “Physical, soul and spiritual” in relation to the three invisible “bodies” which we know as the aka bodies. He says, page 111, “The etheric body is the reservoir for the physical body, its store house (of mana.) The soul body is that part of you which belongs essentially to nature. It is primitive. By nature I mean the natural world, as associated with all the vast experiences, from the mineral up to the vegetable and finally animal kingdoms, to be associated with man. It has all the experiences garnered in from those sources, therefore it has of itself no spiritual character. It is the driving force of the body in relationship to the animal realm, (sounds like Aunihpili and not an aka here) and ‘man’ is the only enemy that man has as an individual. He is the one who drives you on through desire only. He is the repository of memory. The spirit cannot be seen except where it animates the soul body with which it has been associated for so long. (Auhane?) The soul body is the exact replica of the physical but the spirit is not contained in form. The spirit is free ……..

 

THE “OVER-SOUL” AS OUR AUMAKUA is discussed on page 101. “Peter: There is intelligence behind nature. I have been instructing you in that. I have spoken of an over-soul which is not individualized. That is the difference between man and animals in its wider and large aspect. With man you have an individualized or polarized spirit (this covering our combined Aunihipili and Auhane and their polarization as male or female) intelligence. We are told that animals have over-souls who look after them in a mass, and this agrees with the Huna idea that we have na Aumakua or their equivalent performing this duty, The human Aumakua is obliquely described here when Peter says that it is NOT POLARIZED. In Huna we see that the two sex units or Auhane male and female partners of the “graduation” step into the over-soul level, have balanced out the usual polarization by their combination.

 

EVOLUTION AND REINCARNATION are a part of Peter’s teachings, and are treated in the same peculiar and oblique manner. On pages 101-102 he goes into the matter of “zones of experience of ether that carry thought and experience.” I quote: “Do spirit people draw from and contribute to those same zones? (The zones remind us of the “akashic records” in a way.) On the one hand, they draw from, and, on the other hand, they influence those zones which are available to the mind of man. Their own intelligence, however, is drawn from zones or strata far higher and beyond the receptivity of their minds. (Level of the na Aumakua?) For instance, in the case of making revelations to the earth – you call it new inventions – they are placed within handy reach of the mind so attuned to receive them. What use man makes of them thereafter is man’s own responsibility.

 

“(Question: The wisdom that you have. Is there a sort of stratum or zone of wisdom for record purposes that you can draw from?) Peter: It is the same but, of course, there is a residuary intelligence – that which we can draw upon from our own strength, but anything beyond that we must have recourse to those zones of supply. Remember they are limited. We cannot reach out for everything any more than you can, but only according to our illumination. You must consider the realm which we are discussing as being ever present, there is no past and no future – just experience. They (the zones) contain the records of everything from the commencement of evolution insofar as the material and physical realms are concerned. Simply, before there was matter, life existed within the ether; and those records are the same now as then, and always will be. The other zones are progressive; they are constantly being added to from the experiences of the past, so that when the mold is full and the physical pattern complete, you have the end of that evolutionary cycle. Can you see?” I would answer that what I see is the gaining of experience through our several incarnations until we are able to “graduate”.

 

IF YOU CAN SUPPLY MORE INFORMATION on the things which have been under discussion, please do so. There must be many passages from reports on spirits and their teachings that I have not seen as yet, and some of you may have had direct contact with the little people and may have learned the proper way to come to make them one’s friends and helpers.

 

MISCELLANEOUS

 

WITH REGRET I report that after much delay I have helped Cigbo clean out the “deadwood” from the HRA membership list.

 

CHANGE OF ADDRESS NOTICES should reach me by the 24th of the month as I mail the Huna Vistas on the 25th. Post offices do NOT forward third class mail. They send it back to me even if you have moved next door. Often your new address is not clear enough to use. Each month a few members are lost to me in this way, and most of them seem to think I have stopped sending out the Huna Vistas, so they do not write to ask what happened. The postal clerks have been pressing me to put your ZIP CODE NUMBERS on your address stencils, so be sure to put your Zip on your envelope’s return address next time you write. I’ll enter it on your file card and, some day, when time can be found, will cut a new stencil and try to crowd in the Zip. I am told that it is very important to use the zip code numbers, otherwise the postage rate may have to be raised decidedly on the third class rate with which we of the Huna Vistas are presently blessed by Uncle Samuel. Mimeographed bulletins are not allowed to go as “printed matter”, so, if your copy is returned, it has to be ransomed for 8¢ and sent out again for 10¢ first class mail. I don’t care, but Cigbo, who has to scratch up the additional stamps, often threatens to throw one of those proverbial “Kat fits.” This may not be “Be Kind to Animals Week”, but do try to be kind to Cigbo. It takes so much out of him to have to throw a fit – and even when one is thrown long and loud, it gets him not a single stamp, envelope or fresh address stencil to use. Last week he received a letter which contained a most delightful idea which he passes on as a sure “anneckdote against developing dead wood shrimptoms”. It is to mark your calendar with the drawing of a small cigar box every fourth mouth, then when you come to a drawing, let yourself be reminded that “Now is the time for all good HRAs and true to come to the aid of their Cigbo.”

 

THE PYRAMID SYMBOLISM of the empty sarcophagus in the King’s Chamber may be of use to some of you as a point of “take off” for meditation. This, like the empty tomb in the inner circle teachings of Christianity, spells “Resurrection” on a cosmic scale which comes slowly down to the human scale. “All things repeat: the cosmic every 52,000 years (some say the solar, every year; the diurnal, every 24 hours; man, his life times, periodically).”

 

THE FOUR MYSTIC LETTERS  which code Jehovah’s name, wrote Mme. Blavatsky, in her Secret Doctrine, II, 459, were Y H V H, the “male and female symbol”. This seems to indicate that the na kahuna were hard at work in the building of the Ark of the Covenant, and that in Jehovah, they were coding the male and female Aumakua as well as reincarnation in the coffer or symbol of the tomb which was placed in the Holy of Holies under the spreading wings of the two cherubs, these wings making the symbol of the womb, as used in the Indian yoni – standing as the gate of life and way of all reincarnational returns. On the table outside the veil of the Holy of Holies were placed the sacrifices, and there, very prominent, the pot containing the “manna” which had come down from heaven. This symbolizes the mana which is the one and only acceptable sacrifice to the Aumakua.

MFL


HUNA VISTAS BULLETIN 63

Ha Rite, Vitic & Huna Prayer

November, 1964

 

 

SPECIAL NOTICE!!!!!! PLEASE READ. The Huna Vistas are being suspended for a few issues, but will resume in due time, perhaps with the February issue. Cigbo says to tell you that all “succritions and duzes are to be pushed up for three months or as long as it takes before boss again gets back into the collar.” There are two reasons for the temporary suspension. First that it has become evident that unless I can get some free time to work straight through the final draft of my new book, it will never get written. Second, my eyes have been giving me trouble, what with so many letters to read and answer and the work on the book additional. With Huna type prayer actions, new glasses and the partial relief from the demands made on my eyes, I am sure all will be well. (This issue is being produced with some difficulty – so bear with me. Crabs, as usual, will read proof for me and come up with the customary contradictions of Mr. Webster.)

 

A MERRY CHRISTMAS and HAPPY NEW YEAR to you all! This is a little early, but because of the lapse in publication of the N.V., is necessary. I could hardly let the Season go past without sending my greetings. Again, as last year, if you wish to send me your greeting, simply put one of the many Christmas Seal stamps which you have pressed upon you into an envelope or paste it on a post card and send it instead of squandering good money on an elaborate card.

 

THE TMHG WORK will be continued straight through, but letters must be kept as short as possible. No healing requests from nonmembers will be accepted during this period and will be rejected with a form letter.

 

THE FOUR COUNT BREATHING METHOD for accumulating mana as discussed in the last issue of the Huna Vistas, has been the subject of several letters which have come in from HRAs who have given the method a test. Before discussing reports on tests, it may be a good idea to consider afresh the Huna concept of mana and its uses. For easier handling, let’s divide up the subject.

 

WHAT IS MANA?

 

“Science” contends that there is no such thing and has no classification for the “life force”, either as a physical force or a mental one. As to there being a special nervous force which makes Mesmerism or Hypnosis effective, this, according to the scientists, is foolishness. To them, all is suggestion, but they do not attempt to tell the difference between the suggestion that demonstrates its effectiveness only when the subject sees fit to accept it, and the command suggestion of the hypnotist which his conditioned subject cannot refuse to accept and obey. In the matter of there being a possible “spiritual power” – our High Mana – all is vast and scientific silence. However, the Physiologist recognizes the fact that all living things must have a form of life energy, regardless of what it is or how it is come by. The plant has to have its variety of the life force, but seems to make it with scant use of the oxygen in the air. The aquatic forms of life draw oxygen from water unless they rise to the surface of the water periodically to breathe air, which is a much richer source of oxygen.

 

The prana of India is a little more complete as a concept than the scientific one which we have just listed. But while Huna looks upon mana as a basic life force which is manufactured in the organism from food elements which it can utilize, the Indians taught that the force was drawn in from the blanketing “cosmic life force” stored in the etheric double, with its chief center being in the breast. The word,prana, is Sanskrit and means “breath.” (I am quoting Powis Hoult in his Dictionary of Theosophical Terms.) Because prana means “breath”, it is probable that it was so named because of the connection between accumulating mana and the HA Rite of breathing introduced by migrating na kahunas. It may also be quite possible that the Sanskrit  speaking sages of India rejected the use of the na kahunas’ word, “mana”, because in their language it meant “to measure, or a measuring with the mind or by physical means.” The same word as “manas” meant “mind” so the word for “breath” was selected.

 

It is interesting to compare the basic word meanings in Sanskrit with those in the language of the na kahuna. Mana meant only “a force” , be it ordinary physical or ordinary mental or even supernatural force. But the Polynesian word for “breath” contained the same general implications as in Sanskrit. It was ha nu, in which ha, is “to breathe hard, and the number four”, while nu has as one of its several meanings, that of “to think”. (This balances nicely the Sanskrit if we combine prana and manas.) But the “sacred language” of the na kahuna did not stop there with its careful symbology and code meanings. “Breath” was also aho, which means “a cord”, and which immediately reminds us of the aka cord over which mana, once accumulated, is sent to the Aumakua in the use of the Ha Rite of prayer. An odd secondary meaning of aho is, “it is easier; it is better. ” In this we can see the belief that to use the Ha Rite and get the help of the Aumakua was easier and better than to work alone as an Auhane and Aunihipili pair. A third word for “breath”, ea, was most significant as it had a variety of meanings which coded the sending of mana to the Aumakua. The chief ones of the code meanings were:

 

To call or to answer a call. coding the contact we make with the Aumakua in the Ha Rite.

To lift up; to rise, as water. This codes the lifting up of mana, its symbol being water.

Dust raised by wind.

 

Here we have the thought-forms of the prayer symbolized as particles of dust, and the breath as the wind, these giving us the sending of the prayer to the Aumakua through the use of the “wind” as the “strong breathing” of the Ha Rite. Hana mana, in Hawaiian is “make mana”, and in hana we have the prime root indicating in the ha the use of breathing strongly, four times, then, as indicated by the rootna, to become “quieted’ or momentarily passive, when we apply this meaning to the rhythmic taking of four breaths to aid in accumulating a surcharge of mana.

Another significant meaning is to be found in hoo mana or “to cause mana”, and this is “to worship”. This, of course, is not just accumulating mana. It is also the sending of the mana to the Aumakua.

 

In its nature, mana resembles in its action the static electricity which can be accumulated in various ways and stored in various substances. But it acts in a quite different way. It seems not to be polarized or to leap, as does the static charge from the more charged substance to the less to balance the energy. Mana acts as if it contained the ingredient of intelligence. It leaps or flows only when the command of mind is given. It appears also to be involved in the handling of clusters of thought-forms, as in hypnosis – a process in which the mana of the operator is sent to the subject, carrying thought-forms embodying the suggestion. In some way these thought-forms of suggestion seem to be able to take and retain a charge of mana. with a higher potency, causing the Aunihipili of the subject to react to the suggestion. The iron in the composition of the blood, and the fact that it picks up the oxygen from the air in the lungs and carries it along to burn the blood sugar present also in the blood, hints that mana may have some relationship to magnetism, in the latter a stationary magnetic field being formed and remaining fixed unless acted upon by some other substantial object to disturb the field.

 

In our search for a way to make artificial mana, the holding of a magnet in the hand has been popular from ancient times. In modern times there came the idea of holding a magnet in one hand and a rod of hardened carbon in the other, the supposition being that a force would be generated and stored in the body. The force was given the name of VITIC, and in the old HRA Bulletins of late 1951, Nos. 64 and 65, Vitac was noted and discussed at length after Meade Layne had opened the subject in his Round Robin releases.

 

Mana, as”od” had long been known in psychical research circles, and Reichenbach had experimented with it for some time, his prize demonstration of the lines of the force being in showing that a certain entranced medium could lift objects such as scissors from the table without actually touching them. A considerable time later, Brian Brown, in his book, Dynamic Power of the Inner Mind, wrote about the possibility that the ancient Egyptians had made vital force artificially. He told of the portraits of Egyptian priests and rulers, painted on the walls of tombs and showing that they held a round rod of something in each hand. He guessed that one rod was made of magnetic rock or even of magnetized iron, and the other of carbon, perhaps of hard coal. Experiments were reported in which a magnet had been held in one hand and a carbon rod in the other to see if nervous force was increased. Nothing very definite was learned, largely because there was no way to make a mechanical test of the strength of the force or of a charge or stored unit of it.

 

Not long ago, as the saying goes, “something new was added” to the matter. This is a wire loop such as the one developed as a “poor man’s oscillator” from the experiments done by Lakhovsky with his “Multi-Wave Oscillator.” As with many of the HRAs, Riley Crabb and his “The Journal of Borderland Research” ($5 the year, to be ordered from him at P.O. Box 548, Vista, Calif, Zip 92083) has been relied upon to keep me abreast of all things in the “farthest out” field of radionics, gravity machines and Saucers – and he serves us all well, seldom missing a bet on anything which has the slightest promise. (Egerton Sykes, of “Pendulumn” magazine, $4 the year, 31 King’s Road, London, S.W. 3, England, being another mainstay.)

 

Some months ago the working plans were given in the B. S. R. A. journal by Riley Crabb, and several associates took part in experimenting with the Lakhovsky Multi-Wave Oscillator. This instrument produces waves similar to those sent out from radio broadcasting stations, only on a far smaller scale, and with the coils containing wire circles in spiral form, roughly speaking, there is produced about all the wave lengths in the book. One sits between two such coils hitched to appropriate mechanisms and the cells of the body, supposedly, accept such waves as they need to make them normal, while rejecting all others. The inventor claimed great and varied healing benefits from the machine. Later a single wire was advocated with the ends not quite meeting but held, when the wire circle was placed around the body, arm, neck or sick part of the body, with strings tied to the free ends of the insulated piece of wire used. In England they made up and sold such wires, making them (at least the one a friend sent me to try out) of a piece of light cord made  up of two insulated wires twisted one around the other. Riley tells me that the twisting of two wires is bad, also that the ends of the single insulated wire can be overlapped half an inch and taped together to hold the circle in place. I am so dumb that I fail to understand how a single wire can replace the several sizes of wire circles in the MWO set up, but one wire the size of the bodily part to be treated is supposed to do the trick, what with cosmic radiations hitting the metal and causing it to send out proper waves. Of course, any circle of copper wire will automatically surround itself with a “field”. (If you wish further and more explicit information send $2 to Riley and ask for the issue of the Journal describing the way an M.W.O. instrument can be made, and the latest issue showing how to build a new Vitic Instrument – such as I am about to describe.)

 

Your will recall that Nicola Tesla, the electrical genius, whose P.A. reading shows that he was overshadowed and informed by a good spirit of high Intelligence, brought through some most valuable electrical inventions. In a similar way, one of the B.S.R.A. members, who is mediumistic, recently got the help of a spirit who claims to be none other than Mesmer, famous for his work with mesmerism, and a gentleman who, during life, depended greatly on magnets and magnetism in generating the mesmeric force which he used – or thought he was using. This spirit communicator gave instructions for constructing a new form of “vitic” making instrument, and a few evenings ago, Riley with his wife, Judy, (whom all of you who know their work, have come to look upon as a proper occultist in her own right), brought up a model recently built of the new instrument. It is rather simple and has a 6 inch circle of insulated wire mounted on a board with the ends slightly overlapping. Coming through a hole in the board at the center of the circle and protruding four inches at right angles to the circle, is a rod of iron painted with bronze paint. From shelves above and below the edge of the wire circle stick out Alnico magnets, one above the iron rod and one below, their poles set so that they would attract each other. Then there is a six inch rod of hard carbon about 3/4 inch thick. To use the outfit, one stands beside the instrument, relaxes, and takes hold of the iron rod with the left hand while holding the carbon rod in the right. Not facing the wire circle, but sidewise to it.

 

Our project for the evening was to test the instrument to see if it would increase one’s natural charge of mana as measured by the pendulum. I measured the charge of one of the ladies present, and it caused my pendulum to swing in a normal 3 inch clockwise circle above her right palm. She then grasped the iron rod of the instrument with her left hand and held the carbon in her right for about a minute, after which time she let go the instrument and I tested again with my pendulum, this time finding that it increased the size of its circle to almost double, indicating a much greater mana charge, provided my Aunihipili was measuring mana and reporting it. This was most convincing and exciting. I then tested my own charge and took my turn on the instrument, finding my normal charge also decidedly increased. Following that I tried accumulating mana in the regular way with a few deeper breaths, and again tested and found the charge large. With this large charge on board, I turned and stood facing the wire circle of the instrument, its iron rod aimed at my solar plexus. In a moment the charge vanished and measured well below my normal, leaving me to wonder what had become of it.

 

I next tested with the pendulum to see what might be registered at different points on the instrument, and found that just beyond the plane of the magnets, and testing at a position facing the wire circle, I got, at the right of the circle, a strong clockwise pendulum swing. At the left, I got a similar swing but counterclockwise. At the top of the circle the pendulum swung back and forth between my body and the wire, while at the bottom the swing changed to a sidewise swing. In front of the iron rod and over the carbon stick lying on the lower shelf of the instrument, the pendulum made no movement and I judged that at those points things were negative.

 

This is very new and exciting because it seems to offer a mechanical way by which one can get a mana surcharge. If it IS mana. Whatever it is, I am all for trying to find out more about it and for getting from the use of the instrument as much aid or information as possible. Up to this point the interest in BSRA circles has largely been confined to the healing possibilities, first of the Lakhovsky MWO instrument and now of the new Vitic instrument. The first has been possible to put together at a cost of parts of about $60, I an told, and some of the more able members of Riley’s group can help one to locate parts and assemble them to the point at which one plugs in and sits down between the coils to try the effects. To date, Riley tells me, some have had health benefits and some have not. The same can already be said of the Vitic instrument and its periodic use. As a side effect, the MWO outfit seems to drive out eating companions. If this turns out to be a reliable remedy for this serious trouble, I will be ready to stand up and cheer at the top of my voice.

 

Riley has been doing his best to help those who are interested in the new Vitic instrument to get parts for making them. He announced in the last journal that he thought he could soon begin to supply the needed parts in a kit which would be simple and easy to assemble, the cost running about $30. At the moment he does not have kits ready, but he hopes soon to have them. (I have asked to have one as soon as they can be supplied.) I almost forgot to mention the fact that everyone feels an electrical tingle when grasping the iron rod of the instrument. just what it is that causes it, I cannot say, but there certainly is something there that can be felt. The spirit directions for making the rod were to coat it with copper, and the nearest that can be done in this line is to paint the rod with metallic copper or bronze. Perhaps later there can be found a place where the iron rods can be electroplated with copper. Or, if one had very thin copper foil or sheets, one might try rolling the rod in a sheet and tucking in the ends of the resulting tube. Good hardware stores can supply one with the strong four inch Alnico magnets, but to find the carbon is more difficult. I tried years ago and could get only arc light carbons in 3/4 inch sizes with a softer core. White insulation on a No. 12 wire is to be had from electricians, and the wood can come from a lumber yard. The cold rolled steel bar measures 8″ x 3/4″ and can be had at hardware stores or machine shops. The magnets which are used have holes drilled at the top of the horseshoe and a small screw goes through the hole to fasten the magnets to the 4″ wide shelves, at about the center, placing them about two inches forward of the wire circle and with the open ends of the magnets from 2″ to 6″ above or below the circle, the exact distance not being considered important. The magnets are not placed edge on to the wire circle behind them, but flat sided to it. (Riley’s drawing and description will give you what you need if you plan to build one. Send for Vol. XX, No. 7 of the BSRA journal for this and be sure to enclose a dollar for the issue will have to be sent by first class mail unless a regular bi-monthly mailing happens to be sent out on that particular day.)

 

TO GET BACK TO THE HA RITE and the four breath rhythm matter, may I say that in my own tests the steady rhythm is good and fits in with what I have always done, but when I try to count and to think about the significance of the four numbers in Hawaiian, my Aunihipili forgets the job of collecting a mana surcharge. My tentative conclusion is that the rhythm is the important thing and that perhaps the breaths might well be taken in series, four to a set.

 

HRA Ann Ober, of California writes: “I have been breathing experimentally to see if four breaths are superior or not to previous methods of accumulating mana which I have tried. I have tried everything from taking fifteen breaths to taking only two, to see if I could establish some kind of a norm. I find that a posture of merely standing with my hands at my sides, relaxed before an open window, and taking four to six breaths is as effective as anything I have yet tried for accumulation. In addition, I find that if I hold each breath after a full inhalation for just a ‘graceful pause’, or, perhaps to the count of no more than three, a good feeling of well being accompanies the function which may add to the amount of mana on hand. In fact, I have found that if I have that ‘wilted on the vine’ feeling that often happens in this hot weather, the above procedure will revive me promptly for another go at any activity that I happen to have on tap. If I have a long Huna prayer session, I find that a pause to re-charge with mana in the middle of a prayer is often needed in spite of the precautions that I have taken beforehand, but the 4 to 6 breaths are as effective for me as taking more breaths seems to be. There seems to be an upper limit of effectiveness.” (And I would add, perhaps to one’s capacity to take and store mana in the aka body. Mfl)

 

IT MAY BE that the FOUR angle on breathing is related to other things which we find indicated in the occult literature of past and present. The four directions were given much attention in ancient times, and the directions of up and down seem to have been reserved for heaven and hell. In astrology, the four quarters of the year were important and were well marked on the horoscope charts. In Holy Church one crosses oneself and this again covers the four cardinal points. Add the circle to the cross and we may have our Vitic instrument with its four different energy indications at the four sides. It is interesting to speculate on how much may have been discovered in ancient times and then forgotten – only to be rediscovered in bits.

 

AS TO “THE LITTLE PEOPLE” mentioned as possible helpers in instant healing of bones, three letters have come from HRAs telling of awareness of them in childhood and even in adulthood. HRA M.O.S. writes from Arizona, “Some day when I have time I shall tell you about my ‘Little People’ who are always around to help. When friends overstay their visit, for instance, I ask the Little People to show them the door. It always works. They leave right away, happy because they had suddenly remembered something important to do.” (How I would at times love to have her L.P. here to help me out! Mfl.)

 

HRA I.J.W. of New York is psychic. She asked her guide about the possible help of the “Little People” and passes on the reply to us. I quote:

 

“If you are tired, or if you need their help, here are two ways of holding the Elementals. The first is with Power or Force. You are stronger  and shall I say, wiser? By your strength you can cause them to be, and to work for you. If you use the Wisdom, you will of necessity evoke the third quality or second method,

 

“The second is Love. Only by Love backed by Wisdom and Power, do we use these ‘Little Ones’ for their ‘Good’, as well as our own. You who are so wise and who know so well the Power of Concentration, do not need to ask how to create them. One word of warning. Each of us, having been given the gift of choice and reasoning, is completely responsible for that which he creates. Create only in Love and hold until that which is created moves only in Love and so gives no hurt or harm.”

 

From  this message I gather that the sending spirit looks upon “elementals” – as do the Theosophists – as something we can create by our own willing and picturing, then control and put to work. Blavatsky, in her Veil of Isis, page 342, writes:

 

“An adept who prepared to converse with the invisibles, had to know well his ritual, and be perfectly acquainted with the conditions required for the perfect equilibrium of the four elements of the astral light. First of all, he must purify the essence, and within the circle in which he sought to attract the pure spirits, equilibrize the elements, so as to prevent the ingress of the elementaries into their respective spheres. But woe to the imprudent inquirer who ignorantly trespasses upon forbidden ground; danger will beset him at every step. He evokes powers that he cannot control; he arouses sentries which allow only their masters to pass.”

 

However, what I have in mind is not an artificial “elemental”, for I incline to believe that there ain’t no such animal. Instead, I will accept with reservations a telepathic projection of suggestion in the form of a mental picture of the action being suggested to someone at a distance. The Theosophical literature which I have seen affirms that the artificial “elementals” made by magicians and used by them, have short lives and tend to break up soon. This would fit exactly the shortlivedness of the thought-form clusters embodied in such suggestions as might be projected along an aka thread of contact. The mana in hypnotic suggestions wears out and usually must be renewed by the operator in ten days unless the patient has been taught to renew the mana himself through the use of self-suggestion.

 

The Polynesians had very definite Little People who were called the Menehunes. A variation of the name is Manahune, and means “a servant”. From this and the many legends concerning the helpful work of the Little People in Polynesia, we may assume that the gnome-like helpers had once been well known and their help valued. The name for them as manahune means “mana” plus “secret”, so they had their own kind of magic and used it. In Hawaii there are old fish ponds walled in beside the sea, and stone walls built to keep rivers in their banks. These are so old that the only history of them is contained in the statement, “They were built by the Menehunes long ago.” Unfortunately, the legends which speak of these Little People do not tell how one might gain their friendship and help. But there must be some way to do so, either by a living person or by a spirit acting as a guide and helper of a living medium. I say that it must be possible for the reason that the na kahuna who can heal a broken bone instantly seem to have such help as the Little People can give.

 

Perhaps if we all keep watching for such a method, we may pick up a hint here and another there, eventually piecing together a complete method. In my childhood our family sometimes hired a colored woman as baby sitter, and the stories she told may have dated back to ancient traditions. I recall one story of how a cellar, just like the one under our house (which I stopped using as a place to play after hearing the yarn) contained several “right smart hants”. The owner, of the cellar desired to capture a few of them to use as helpers. To do this she put some licorice into very thick and sticky syrup and set a platter of it on the  cellar floor. The “hants”, who were attracted by this bait, came at night and put their lips to the sticky mess, loving licorice above all things, and, as their bodies were made of such thin and fragile stuff, they dared not pull hard enough to unstick their lips for fear of tearing them from their heads. So, in the morning there they were! Still stuck fast, and they made a bargain to come each day when called to help the lady with her housework, especially doing the dishes and sweeping. She then brought warm water and unstuck their lips and all was well, that is, except that they broke too many dishes and wore out brooms too fast with their energetic sweeping, so in time they were released from their promises and allowed to go free. Any of you have a cellar with Hants? And who can supply the licorice? I have some syrup. Recently I have paused from time to time in the lower garden to see if I could sense the possible presence of one of the Little People, but so far I have sensed nothing. When I have time I plan to take my pendulum and spend a little time asking my Aunihipili to look around in places where a member of the Little People tribes might be lurking, and then report by the yes or no swings what has been found …. If anything. Cigbo suggests that I might do well to take along a pinch of salt, as he hears that a pinch dropped upon the tail of a bird allows one to catch it.

 

According to tradition – Irish tradition, I seem to recall – one must use proper care in establishing working partnerships with the Little People. If one has the slightest bit of evil in him, the same is immediately reflected in their activities. If one has even the least taint of willingness to steal or to tell even a tiny lie, they will steal you blind and lie to you about it until they are black in the face – which is a very wicked condition for a human to force upon a Little Person who has no natural sense of right and wrong of his own. The tradition further informs us that almost no person living in these evil days is sufficiently pure at heart to dare inviting the help of the leprechauns. Perhaps I had better specify in my planned search that no leprechauns be included – just Menehunes who might not reflect my little wickednesses. Imagine (!) our hilltop as it would be these days of pre-election hopes, hates and fears if we and our neighbors had individual leprechaun partners. We would be certain to set in motion unseen forces which would administer amazing and devastating kicks in the pants to the candidates of both parties. We number three Democrats, four Republicans and one Undecided upon whom we all work in our turns. (The attitude of our Undecided member is odd. He seems to be in his right mind, but I can’t understand WHY he can’t see things my way. In fact, he seems to have the strange idea that if either party can get its candidates to come out firmly against Uncle Sam, he’ll vote for that side – feeling as does that Uncle Sam has been in office too long and that “it is time for a change”.) In running the Tarot Cards to see which side will win, I get a very strange set of results. I can only conclude at this mid-point in the election campaign that whichever man gets the presidency, he will soon wish heartily that the other fellow had won. The cards seem to be trying to tell me something, but it is so bizarre and darkly unexpected that I can make neither heads nor tails of it. Two days ago, as I write, the Russians tossed Nikita into the discard and got themselves two new men to try to run their show. Both of these men have constructive P.A. readings which are normal except for a slight irregularity in their Aunihipili circles, indicating something not quite right in the line of worries or fixations. Leonid I. Breznev, who will be the chief in the position of First Secretary of the Communist Party, has a degree reading of 357, which is pretty low to give him originality or even good executive ability. Alexei N. Kosygin, who will be Premier, stands much higher at 362, and if we are to judge from the past in which men with the highest degrees are able to go the farthest, he may push Breznev to one side. Of course, there is always the possibility that both men are being used as cat’s paws by some other man who remains behind the scenes to pull the strings.

 

RUSSIA’S CARDS under the new leadership give The Emperor as the center card of a run of five, indicating a return to dictatorship. This is flanked by cards of petty strife and much delay which will demand and bring forth the “strong man” to pull things together after a period of pulling and hauling. No bad cards to indicate wars or disasters. Gradual increase in trade.

 

CHINA’S CARDS after the successful setting off of the A Bomb, seem to show that, having saved much face with this accomplishment, the national energy win be turned toward increasing the manufacture of things and the invasion of world markets in a large way. The dream is to have atomic power to run mills, and with cheap labor, to outsell and undersell other nations. Four successful business cards fell in a row, and not a single card of war or disaster in three runs. A draw for Nationalist China gives the card of the lady bound and left on the reef, which would be an indication of inaction. The threat of “unleashing” the old Dictator and allowing him to attack Red China was never so empty as now.

 

ENGLAND AND EUROPE show small business gains and continuing prosperity, with no war or disaster cards. The hands of the Egyptian Arab block remain tied, and Israel plods forward as the Knight of Pentacles on his black horse steadily progressing in the world of finances. If solid peace and security can be assured, this may swiftly become the world money center.

 

THE UNITED STATES CARDS show no war or disaster and a fair amount of prosperity, but the Russian pulling and hauling is even stronger in our cards. All the little cards of looking backward have come up, with other cards of trying to give up some present gains and turn back to old and formerly bright plans and projects. Internal strife is indicated, as I read the draws, on three fronts. The battle for justice for the minority groups will grow hotter and spill over constantly into the halls of the Supreme Court even while the latter will be under attack and its powers assailed. Big Business and Big Labor will battle and the people caught in between will be hurt and prices will rise. In politics one side will be unable to lift a finger without the other side screaming, “treason”. What little spirit of cooperation we have had of late will die the death in a storm of recrimination and increasing hate between members of the parties of the right, middle and left. The only happy note to be struck is one in which the Trump Cards of Temperance and the Hermit show, giving promise of Higher Guidance and progress in religion and education. I am reminded of the old saying, “Whom the gods would destroy, they first make mad.” And, the whole country seems to be torn with “Hate This!” and “Hate That” propaganda, many responding blindly and almost with hysteria. Half the people appear to be mad at someone or something, and the other half to be building up fears of assorted kinds and colors. The first half is willing to cut off its nose to spite the face of the opposite party, and the second half is so frightened that it wants to cut the world’s throat and have done with the dangers. No one seems to have read that book titled, The Mature Mind. When I get to be king – but perhaps I’d better skip that one.

 

A LETTER OF INTEREST from HRA R. LaV., of California says in part, “‘It was your first book that started me on the path of success  and you may quote me …… Each time I find myself in a pocket of negative surroundings, I hark back to the days when I was stranded in a foreign country, penniless, and a friend in Iowa sent me your first book. We (herself and husband) used your method and in one year we were lifted from rags to riches and came to the United States. My husband is always amazed at the peculiar set of circumstances that brought us here with $10,000 all in the space of one year.

 

THE “VITIC” INSTRUMENT AGAIN. I had told Riley Crabb that when he could get kits for us to build the Vitic instrument, I wanted one, with the result that today he came bringing one! I was delighted and am now trying it out and also using it before the TMHG sittings to see if additional mana can be accumulated for our mutual use. Riley and Judy tried this instrument out last evening while watching a TV show, each having about ten minutes on it – with the result that both were so steamed up that they could not get to sleep until after 2 in the morning. (In the early days of Vitic, Meade Layne reported that the effects lasted about 12 hours.) Either my imagination is playing tricks on me, or I DO feel a definite little something when grasping the iron rod, and after about a minute there comes a prickling of the skin on the back of my hand, also on the back of the hand in which I hold the carbon rod (this one a full inch in diameter). I asked Riley when he thought he could begin supplying the instruments for those like myself who want to experiment with one, and he said he had made arrangements to get the kits made up and that they would be ready to begin sending out inside a week. The price has been set at $30, which will include postage and the sales tax for those living in California. I also learned that for $5 post paid, Riley can supply a tape with HRA Isabel Hickey’s Harmony Grove lecture (telling of her experience with Huna in glowing terms) on one side, and a lecture by someone else on the other side – just who, not specified. The lecture in which we are mostly interested, by Isabel, may also be had, postpaid, in written form, as transcribed from the original tape, from Riley, at 50¢ in U.S.A.

 

Cheers! If any of you want to do some missionary work for Huna, get the tape, then borrow a portable phonograph from one of Jehovah’s Witnesses, and also their method, going to a house, setting up the phonograph and starting it to play when you have rung the bell. No, that’s not quite right. Phonographs don’t play tapes and have to have electricity. Any way, it’s a nice helpful idea.

 

I AM HAPPY TO REPORT that the sprained left eye is doing better, what with much prayer and administering mana through the fingers, also what with a new lens  and perhaps – just perhaps – with the aid of two treatments to date on the Vitic instrument. About the new book. I repeat, please do not order one yet. I’ll let you all know when it has a name, a price, a length and a publication date. I now estimate the release time at next July if Guidance and Help continue.

M. F. L.

 

 

Max Freedom Long “Tinned Letter” of April, 1964

P.O. Box 875, Vista, Calif.

 

Dear HRA and Friend:

My thanks for your communication and for the envelope all stamped and addressed to make it easier for me to send a bit of reply on the margin of this “tinned” letter. One of the new HRAs has asked me to send her a prayer to repeat twice daily, and you may be interested in the reply, so here it is:

 

The Huna method of making a prayer is one in which there steps to be taken. First, one must decide just what one what one wants. When this decision is reached, one pretends that the prayer for the thing or condition has been fully answered. One then, so to speak, “tries on the shoe to see how it fits”. In this way one can soon tell whether something asked for is really what one wants. Very often this test shows that we have asked for something that has elements in it that we do not actually desire. One then changes the desires to fit the situation and proceeds to make a clear mental picture of the condition or situation as it will be after the prayer is answered. This picture must not include the least bit of the present unwanted situation or condition because the mental picture is made up of thought-forms which the Aumakua, to whom the prayer must go, uses the thought-form  picture as a “seed” and causes it to “grow” into the reality. If the picture includes one of oneself with the sickness or bad conditions still there being prayed away, the answer to the prayer will be contaminated by the very conditions one wishes changed.

 

If one cannot decide what changes should be made to better conditions, then it will be difficult to make a proper “seed” picture. This often applies when one wishes to pray for changes to be made in the lives of others. One may wish to ask guidance and divine help for loved ones, or for changes to stop evil persons from doing things which are hurting oneself or one’s loved ones. We can pray for protection for ourselves and others, but we are not allowed to try to prevent another person from using his free will. We cannot try to force others to do our will, as they must be allowed to learn, even if from their own mistakes. In situations where a definite picture cannot be made of the outcome of desired changes, a general or over-all picture must be made showing the present situation changed to something desirable and good for all concerned. A picture may include just oneself, as in praying for health, but it is well to include in the picture one’s friends and surroundings, with the friends happy because you are well and strong, or prosperous and happy. Very often we make the mistake of trying to picture the means of bringing about the answer to a prayer. The Aumakua must be allowed to use its superior wisdom to bring about an answer. The end result is what we must picture, not the steps we think might be taken to bring about the complete answer. One may do well to write out a brief description of the desired condition just as it will be when the prayer is answered. This description can be memorized and used as the actual prayer. Reading or reciting what has been written forms a “seed” picture and the Aunihipili will send it to the Aumakua telepathically at prayer times. The prayer should be repeated word for word, three times, when one has quieted down and called to the Aumakua to come to one and listen.

 

To make a contact with one’s Aumakua is a thing which the Aunihipili must do for us when we wish it. Often the Aunihipili feels guilty of some “sin” of having hurt others or having done or not done various things. In the Lord’s Prayer one asks for forgiveness for such sins, but the Aunihipili will be impressed that it is forgiven only if something is done to make amends, either directly to those hurt or neglected, or by doing good deeds to others if the ones originally hurt cannot be reached. If one has trouble sensing that contact is made before the prayer is given, it may be well to hold up the prayer and take a few days to do good deeds and get rid of the guilt feeling in the Aunihipili. Once one is free of this inner sense of guilt, a fine flood of love and a deep feeling of worship and gratitude will come as one calls to the Aumakua to pay attention and let us contact it via the silver cord that connects it with us.

 

The preparation for making a prayer should be started by breathing more deeply and concentrating on accumulating a surplus supply of vital force or mana to offer as a sacrificial gift of love to the Aumakua. The Aunihipili will send the gift flowing over the connecting shadowy cord as soon as it reaches out and makes the contact. In a short time one may feel a returning flow of mana as fine rain falling on one, or as a tingling or as a strand of cobweb touching one on the cheek. Great love and joy is felt. One can then ask in simple words that one’s prayer be accepted, and that if it is good in the eyes of the Aumakua, it be answered.

 

If one senses that there is a refusal, or that the Aunihipili feels guilty about asking for whatever it is, something is wrong and the prayer picture should be considered carefully with the idea that perhaps it is not right in some way. We may have planned to ask for something that the Aunihipili feels is not right or that we do not deserve, or that might hurt another. The Aumakua may even cause us to sense something wrong in what we ask as we are repeating our prayer three times over. In the Lord’s Prayer we are instructed to ask for our “daily bread”, which is a modest request. If we ask that we be given unearned riches when others hunger, we ask more than our honest share of worldly goods, but, on the other hand, we may ask for enough for normal and  happy living and for normal and happy surroundings, including health and the inner guidance.

 

“Thy kingdom come,” is the prayer that the whole world be made good, and that evil be vanquished, and we must be willing to make the world good as best we can as individuals. One must strive to be hurtless and helpful and kind, as the first step in saving the world.

 

Once the prayer picture is properly made, or several of them to fit different needs, one can contact the Aumakua as often as desired and each prayer picture may be presented or described thrice over. One ends the prayer by giving thanks that the prayer has been answered. This keeps the picture clear of the elements of the unwanted parts of the bad and unwanted conditions of the present. “Ask as if ye had received it NOW” is the right way. One must have faith and think of the desired prayer picture as a “seed”, real and pure and good, and already having the material of worldly substance being built into it. One has faith and looks to the bright day of the full answer to the prayer, trying not to dwell mentally on the bad present. “Hold the thought” of the good condition which is real in the thought level of the Aumakua already, and will be real in the denser material world in time. Repeat the prayers word for word at least daily, and keep offering the sacrifice of mana with loving devotion. Mana is the water that daily is needed to water the “seed” and make it mature.

MFL

 

A LETTER FROM MAX:

 

Dear HRA and Friend:

About a year ago I told you that I was not sure that I could keep on putting out the HUNA VISTAS each month, and I asked that no more than a dollar be sent for Cigbo unless you wished to forgive him the remainder if he was unable to send a year more of the H.V. Now I want to repeat that, and to say that the pressure on my time and strength has kept increasing, what with getting out the new book and trying to sell it to get back the investment and, hopefully, a profit.

 

What I would like to do is stop issuing the H.V. on a regular monthly schedule, and just make up and send out an issue when I can, and when I feel that I have something worth saying. I know that this is not fair to the few of  you who have sent in money to cover a year of monthly issues, and if you will drop me a line to say what refund you feel will square us up, Cigbo will refund at once. He has a nest egg in his box and some paper and stamps and envelopes in hand, so no one need send him a dollar again until he runs short and begins to yeowl for help. Perhaps we can get things straightened out by degrees so that we can have the H.V. as a quarterly and, in this way, still keep in touch.

 

Again, my warm thanks for so much help to enable me to carry on here in the middle of things.

 

Much aloha, Max Freedom Long

 

P.S. TMHG work will continue steadily for the time being, but later I may want to clear my afternoons and have the 3P.M. sittings only part of the time. I will let you all know if such a change is made.

MFL