Max Freedom Long - HUNA Bulletin 1-47

First Step in the Experimental Use of HUNA
February 2, 1948
For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA and related
religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.
Aloha!
We are about to begin putting the ancient Huna System to the test on a large
scale. Enough experimental work has already been done to prove that Huna will
work for us as it did for the na kahuna, but only a beginning has been made. We
must work and experiment to attain proficiency.
Because most of us have problems to solve in our own lives, the first step which I
am going to recommend deals with the High Magic. I want each one of your lives
bettered. I want you to build into your future the correct health, finance and
general conditions as a necessary first step in Huna experimentation. From this
work you will gain experience, and from our combined experiences we will
forward the whole Huna recovery project.
Your future is, for the most part, still only an incomplete map. You have not
decided where you are going and, as the Aumakua makes bits of your future daily
from your thoughts of what you want or what you fear, your map is filled with
vague lines indicating the direction of each days aimless paths. There are also
blots here and there to indicate sickness, accidents and the realization of all
feared events.
Take our text on Huna, The Secret Science Behind Miracles, and read again Case
29, starting on page 336. Then ask yourself questions such as the kahuna asked
me. Find out what you want to have happen in your future. Ask yourself how you
would feel if this or that or the other thing came in response to your work in the
High Magic. Sleep over it. However you reach your decision, get it right. Get it
final. You are mapping your future and you must stop changing your mind about
what you wish to have happen. You are going to steady down and drive with all
your strength at a definite set of aims. You may later add things to your map, but
you must not make basic changes and so cause confusion. Say to yourself, I
want to be ________ . I want to do ________ . And then stick to it! Give your
Aumakua time enough to build THAT FUTURE for you, and for that future to be
actualized in your daily life. Give the Aumakua a free hand. Do not specify HOW
the desired results are to be obtained.
This is not childs play. It is probably the most serious work you have ever
undertaken because you are now setting out to set the course for your whole life.
It is serious work for all the world because you are now a pioneer breaking tracks
in the wilderness for those less clear-seeing and less able to travel tomorrow en
route to a new and greatly better day.
When you have decided exactly what you want on your map and in the mold into
which your life will be cast, write it down.
Then make a copy of its important parts and send it to me to place in the Huna
(secret) Research Associates files. I will give your sheet a code number, and I will
want a report from you as often as any item on your list begins to take visible
shape or if there is a mysterious upset. I will also want a final report on the
outcome when you finish, with notes on what you have learned to better our
understanding of Huna.
Do what you can for the present to handle your guilt complexes or other
hindering fixations. Read and reread the book and you will gradually get a
working knowledge of this part of the problem. In due time we will have various
Associates able to help with the fixations, but there are none yet. Allow yourself
to dwell daily on the Huna teaching that no act is a sin unless it hurts someone.
Here is information not to be found in my book. It is part of the knowledge gained
by W.R. Stewart who discovered and studied with the na kahuna in North Africa.
He spent years testing this part of the instructions given by his kahuna teacher
and found that they were very important.
1. Your Aumakua and those of your husband, wife, child, relatives, neighbors,
etc., work together. This is because we live in groups and our lives are
lived in relation to others. These na Aumakua however, are far more
closely associated than are we who live in dense physical bodies. They
have evolved to the point of forming a perfect brotherhood. They exist as
individuals but are also one with all na Aumakua in a general unity of
being. They represent the Universal Mind or Christ Spirit which we moderns
have come to know in a vague way. This great body of united separated
na Aumakua was called by the na kahuna the Poè Aumakua, or
Company of Utterly Trustworthy Parental Spirits. All prayer-actions must
be addressed to the Aumakua, and if still higher Beings are to be involved
in the action, the Aumakua will attend to that.
2. Because each Aumakua in your Aumakua group loves its own man, woman
or child over which it stands as Guardian Angel (no matter how bad that
person may be), the entire Aumakua Group corresponding to your group
below must be considered when we ask our own Aumakua to make
changes in the future for us that will have an effect on others in our group.
Picture yourself standing before the assembled na Aumakua of your group,
making your requests. What would you see on the shining faces if you
asked for something that would injure one of the earthlings in their charge?
These na Aumakua love their earthly children with a vast and yearning
parental love and, do not forget this, they have to sit helplessly by and
watch their earthlings do things that will get them into all kinds of trouble.
This is the LAW. The Aumakua must keep hands off and let the Aunihipili
and Auhane (the man) learn by experience. This is our God-given FREE
WILL. Only the long range events in our lives may be set for us. All other
events and conditions must be made of the materials we send to the na
Aumakua in the way of thought-forms, and of the cumulative acts we
perform. If you wish to cause the greatest possible joy in heaven, you
can do so in two ways: first by recognizing your own Aumakua and asking
it to take a hand in your life (a figurative opening of the door to the aid of
the Aumakua) or second, by recognizing the existence of the other na
Aumakua of the group and asking them to help you to help their earthly
charges.
In church, much stress is laid on saving souls. In Huna, stress is laid on helping
others to know about the Aumakua, and to give up the animal greed and
savagery of the Aunihipili so that their lives may be ordered and their doors
opened to the help and guidance and healing of the na Aumakua. This is the true
salvation the only one known in the Ancient Secret Lore. To be worthy of the
help of the na Aumakua, we must become a little like they are. We must be kind
and tolerant and willing to help our fellows unselfishly. The higher we evolve, the
less we grab, and the more we give.
W.R. Stewart found that a prayer action taken for his own personal good, and that
alone, got slow results in comparison to actions taken for the good of others as
well as himself. (Recall the fact that at the shrine at Lourdes, those who come to
pray for others are most often healed.) When you pray for the good of others you
call to your aid their na Aumakua. Pray for ten and you have incredible Power and
Wisdom behind you. Pray for help in helping mankind, and you have the entire
Poè Aumakua listening. Even the smallest act done to help another in the name
of the Aumakua who watches over that other is blessed out of all proportion to
the deed itself.
Even as ye do unto the least of these, ye do it unto me, said Jesus, and he
spoke as an Aumakua. [This] tells us why Service is magnified so greatly in all the
teachings. This is the one way in which one can serve the Higher Beings. Grow
yourself. Help others to grow. W.R. Stewart lived to serve. After his death, I
received a stained little note from his old charwoman. The note ended with, He
was such a kind man. What an epitaph to be graven on the memories which are
his only monument! He served SERVED!
Step 1 is to decide what you wish to be and to do.
Step 2 is to make a clear and enduring picture in your mind (thought-forms) of
what you wish to come to pass. Each day, for a few minutes, toss aside the
present conditions and imagine yourself living as you picture yourself in the
future. Enter your pictured future more completely each day until you can forget
the unwanted things in the present forget them for long minutes. Picture the
new house, the new Service and the new life. For health, picture yourself as in
some early day when you were brimming with health. Forget present illness
which is on the way out and which has no reality in the very real future which is
being built for you in answer to your prayers.
Pray to have your picture materialized. Pray as often as you think of it, and
always present your picture as the heart of your prayer. Do not wait for a full
answer to the prayer, but start with little acts of service at once. Do all you can
below and depend on the na Aumakua to do their work above. Do not dictate
HOW things are to be brought about. Leave that to the na Aumakua. If you have
faith and persevere, the Aunihipili will share it in due time and will deliver
(telepathically) your prayers as you formulate them. Give up your hates or you
will hate an Aumakua and make no progress. A very great kahuna said, Do good
to those who despitefully use you. If you can get over this hurdle, your path
ahead should be straight, wide and easy.
First Steps in Huna

Using the Low Mana in the Low Magic
May 1, 1948
Covering the experimental approach to the use of Huna in HUNA and related religious and
psychological fields.
Reference texts:
THE SECRET SCIENCE BEHIND MIRACLES and/or the 32-page pamphlet
HUNA THE WORKABLE PSYCHIC RELIGIOUS SYSTEM OF THE POLYNESIANS
IN BULLETIN 1, you were given directions for the use of the High Magic to bring about
desired changes in your life by rebuilding your FUTURE before it becomes your PRESENT.
You will be working on that unit of the experimental project until you get the desired results,
which may take a month or a year. However, the training covered in this bulletin, and in
bulletins to follow, may greatly shorten the time needed to complete work already begun.
As you know, my reason for starting you on the use of the High Magic without preliminary
training, was that so many Associates are in urgent need of help, and that experimentation has
already shown that the High Magic of Bulletin 1 can frequently be worked, despite lack of
long training, through patient perseverance.
BEGINNING NOW, at a leisurely pace, we will get the horse back before the cart and start
with basic training. The BASICS of Huna LOW MAGIC do not directly involve the
Aumakua, but a working knowledge of these BASICS is very important in the proficient use
of the HIGH MAGIC.
The basic tools of Low Magic are the LOW MANA, the substance of the aka or shadowy
body of the Aunihipili (especially the aka threads), and the consciousness of the Aunihipili,
which directs the action of the vital force as it operates through the invisible aka body or aka
threads.
The Aunihipili (subliminal) is the only part of us which is able to use the these tools.
Therefore, we must train the Aunihipili to the use of the tools as we give the commands.
As a part of your daily practice under Bulletin 1, now include practice under this bulletin.
(They may be practiced separately, of course.) Remember that regular daily practice is of
great importance. Here is a new pin-up schedule:
THE FOUR BASIC STEPS IN TRAINING

1. Decide what you will try to do with the low mana when you have accumulated an
extra charge of it. There are several tests to help one determine whether or not the
Aunihipili has learned to accumulate the surcharge of mana on command. These tests
will be detailed later. Remember that you always have plenty of aka substance and
consciousness or mind (in the Aunihipili) to go with the extra supply of mana. The
Aunihipili knows how to handle both mana and aka substance already, but must be
taught so that it will know what you want it to do, and then do it at once when ordered.
2. Cause your Aunihipili to accumulate the surcharge of low mana (vital force), using
one of the several methods which will be described.
3. Use the surcharge of mana in any of the several tests.
4. Use the excess mana in your work under Bulletin 1. (Later bulletins will tell you how
to do this when you have had time for practice and are ready to make the experimental
use of the more direct mechanisms of High Magic.)
(Direct methods are used in instant healing, fire-walking, rebuilding the future for an
individual quickly, etc., etc.)
Before beginning work on this Bulletin 2 project, review in the large text, Chapters III, IV and
VI to get a very clear idea of the mana and aka elements in Huna. Check over Cases 13 and 14
in Chapter VIII. Read Chapter XV on the work of implanting healing thought-forms and
breaking the complex. Check Chapter XIX for more information concerning the work of
changing your future to rebuild your life.
In the Huna pamphlet, read Part II and Part IV where this information is given in condensed
form. Also read pages 26 and 27. If still uncertain on any point, send in your question (not
forgetting the stamped and self-addressed envelope which helps so much in answering many
letters in limited spare time).
DETAILED INSTRUCTIONS FOR STEP 1
Know ahead of time how you are going to test yourself after you have tried to accumulate a
surcharge of low mana. You can seldom feel the surcharge, so tests must be made. Decide
whether you must work alone in testing, or whether you can find others to work with. (For
this purpose, a weekly group meeting is excellent.)
GENERAL INSTRUCTIONS FOR STEP 2
To cause the Aunihipili to accumulate, produce or collect from outside sources, an extra
charge of mana:
1. will your Aunihipili to do it, and
2. use a physical stimulus. (The voice, a physical act or a position of the body).
3. After ordering your Aunihipili to do the collecting of mana, relax mentally and to
some extent physically, in order to allow the Aunihipili to have time and freedom to
carry out the order (2 to 5 minutes usually).
Several bodily positions may be used:
1. Stand or sit erect, clench your fists a little. This automatically puts you in a mental
attitude of command as an Auhane, or
2. use Baron Eugene Fersens star posture: stand erect, spread feet as far apart as you
comfortably can, extend arms at sides level with the shoulders, palms up or down, or
3. use the Dr. Frizzle method: rub your palms rapidly together to produce frictional heat
while giving your order to the Aunihipili to accumulate the surcharge.
After assuming the position selected for use, say aloud, I am now filling myself with a very
large extra charge of mana. It is flowing through me and into me like a flood of water. I can
now feel the flow. (Make up your own affirmation, but say I. The Aunihipili is accustomed
to that. We say, I am hungry. This includes both selves, but the Aunihipili seems to think
that it is the real I. For the Fersen method, the affirmation is, The Universal Life Force is
flowing through me now; I feel it. (What is felt is the tingle in the hands caused by poor
circulation in hands held unusually high for a few minutes.) After this affirmation, continue to
hold the position until you think you are fully charged. If you use the Dr. Frizell method,
make a silent mental affirmation or, better, say aloud (so the waiting patient may also hear), I
am creating healing heat and filling myself with extra vital force as I do this.
(Rub hands together for ten seconds.) Your affirmation is your willed order to your
Aunihipili and must be positive and confident. After giving it, RELAX and let George
(Aunihipili) do it while you take it easy. It is really very simple.
INSTRUCTIONS FOR STEP 3
The na kahuna, when accumulating an extra charge of mana, pictured it as water (the symbol
of mana) rising up within them and over-flowing, as water in a fountain. They breathed
harder, this acting as a stimulus because it gave the Aunihipili the idea of working hard. More
breath may burn more blood sugar and create more heat and energy.
The surcharge of mana is stored in the aka kino or shadowy body which surrounds and
impregnates our physical bodies (low aka). The mana and the aka substance mix together. To
this mixture is added the mind or element of consciousness from the Aunihipili. This gives
us the living water. It gives us something that seems to be alive and to have its own
intelligence.
All we have to do is tell it what we want it to do by commanding the Aunihipili. This livingintelligent-force is a thing with which the Aunihipili is accustomed to working in taking care
of the physical body. Tell the Aunihipili what you want and expect the living water, which you
have ordered it to make ready, to do, and it will try to do it. If the Aunihipili has a clear idea of
what is wanted (which means that YOU must first have a clear idea read and reread your
Huna text), it will soon learn to use the mana as instructed. However, it must be given time
and practice. It must be trained patiently, day after day, as you might train a dog.
If you order and expect the Aunihipili to make the surcharge of mana show a magnetic pulling
effect of one body for another, it will do that with the manaàkaìke surcharge. (iki comes
from the roots to think and to create. It is the mind ingredient in our living water.)
If you order it to heal, or to reach out to touch a friend and give a telepathic message (thoughtforms carried on mana flowing through the aka thread of connection) it will do so. If you
order it to enter seeds or plants and stimulate their growth, it will do so. That is, of course,
after you have practiced daily for a few weeks and taught the Aunihipili its part of the work. It
may also partly overcome gravity, produce bodily heat or cold, implant the thought-forms of
suggestion in the Aunihipili of one being healed and reach up to touch the Aumakua and
furnish it the supply of force and substance to use in making the answers for your prayers.
If you can find a few others to form a group to meet weekly, you can all test the growing
ability to accumulate a surcharge of mana.
Do this. Stand erect and a yard behind the person on whom you will try the magnetic pull of
any surcharge which you may be able to accumulate. Use the Fersen or any other
accumulation position and affirmation (the one you have been practicing with each day, of
course). After about two minutes, relax your will and become EXPECTANT that your
Aunihipili will use the surcharge in its magnetic form. Reach out and place your hands lightly
on the shoulders of the person behind whom you stand. This person must stand relaxed and
waiting. After about five seconds, lift your hands and draw them slowly away.
If you have a large enough surcharge, they will be pulled off balance as a magnet pulls a bar.
Be ready to steady or catch them as they sway toward you.
Some people are more sensitive to this pull than others. Try all in the group. Have the others
do likewise. Note the gradual increase in ability.
Or try accumulating a surcharge, then willing to send a telepathic message to the others
(silently). They may get the things you have looked at or heard as well as your thought.
If you must work alone, accumulate a surcharge daily, place your hands over any part of your
body you wish healed or changed, as eyes, blemishes etc. Order the mana to flow into the part
and make the change. Say something like, I am now making the accumulated mana flew into
my___________ to heal, strengthen and make it perfect, as it was in my childhood. Relax
and wait.
Repeat several times. Or place your hands on seeds or plants and cause the mana to flow into
them to stimulate them. Grow treated and untreated plants side by side and see if the treated
ones grow better. They will when you have learned the work.
If you can find a sick person to practice on, accumulate the surcharge as you stand beside
them. Relax and place your hands on the part to be healed or on their hands, if for general
healing. Become positive and say the command to your Aunihipili, aloud if the patient
understands what you are doing, I am now sending the surcharge of life force through my
hands into you to heal you and make you as strong and as perfect as you were as a healthy,
happy, active child. I feel the healing power at work. (Try to feel it working. Picture it as a
flow of living water, cleansing, healing, changing and perfecting, but relax as you make the
pictures which will guide your Aunihipili.) Repeat several times daily.
As you progress with your practice, watch for evidence of healing or for changes of a
corrective nature in your patient. You can treat children or animals as well. As this use of the
surcharge is very potent when you order and expect it to act as a healing suggestion, keep that
possibility in mind. The Aunihipili will implant healing thoughts along with the flow of mana.
Be careful to picture in your mind the healed condition as you treat, not the condition which
you wish to remove or change. Do NOT say, I am healing your deafness. Do not mention
the illness if you can avoid it. Say, I am pouring into you through my hands this healing
power to make your ears and hearing perfect, keen and normal, as it was when you were
young. Make your words carry a picture of a former perfect condition in the life of the
patient if possible.
If you treat for overweight, accumulate your surcharge, lay on your hands and say with a will,
I am making my excess life force flow into you and cause your weight to be normal as it
was when you were eighteen.
Never forget that we are Research Associates and experimenters bent on winning back the
greatest power and blessing ever known to mankind. Invent experiments for yourself. Try
different ways of accumulating the vital force and of using it.
I have not stressed increased breathing as a part of the work of accumulating an extra charge
of mana because my own experience has been that your Aunihipili will take care of that, and
do a better job of it than you can by trying from the first, to breathe faster or more deeply. It is
like taking exercise. The Aunihipili will cause you to breathe faster when more oxygen is
needed in the body. While quickened breathing can be used as a stimulus to signal the
Aunihipili to begin the work of accumulating a mana surcharge, as do some of the Yogis of
India in their exercises, it is a good thing to use other forms of the posture or affirmation or
action to trigger the Aunihipili. In this way, the breathing rate will be left alone and will serve
as a measure of sorts to show you whether your Aunihipili is doing a good and a swift job of
accumulating mana. Usually the breath comes heavier as the accumulation progresses.
SYMBOL WORDS OF THE NA KAHUNA

In Hawaiian, the language of Huna, the word for breathe is ha. I also means strong breathing.
As a symbol used to hide the SECRET or Huna in the roots of words, it stands for the work of
accumulating a surcharge of low mana. It is the effort that provides a trough or pipe through
which the symbolic water (mana) can flow. It also symbolizes the lower end of the spinal
column in its meaning of bottom or lower end. The work of accumulating mana was usually
done by making a mental picture of a great up-welling flow of force like a flow of water. It
was pictured to rise up in the body and overflow at the top of the head when the body was
full.
This was the fountaining of the living waters. In the Polynesian versions of the creation of
Adam, the Triune God breathed on a lump of red clay and on a lump of white clay, each
receiving life from the divine HA or symbol of force used in a creative way, and then a body
for man was molded and became a man with an Aunihipili and an Auhane (red and white clay
[are] the symbols of the two selves). In healing, the word took the form of a doubled ha,
giving haha which means to breathe hard (to accumulate mana), and also means to place the
hands on a thing (the patient) and touch or feel here and there. Its third meaning is to make
something (make the excess charge of mana).
Ha`haò (the o means of or belonging to) was the kahuna word translating to put into
ones head; to suggest to the mind; to put or thrust something (a thought-form) into something
(a patient). Here we see the kahunas idea of suggestion well embodied and hidden in a
common word. It shows that a surcharge of mana was accumulated, and by means of it, a
healing thought-form was thrust into the patient. Another meaning is to cram down
something with force, as food into an animal. This symbolizes the fact that the extra large
charge of mana can force a thought or suggestion into the center of consciousness of the
Aunihipili of the patient.
This will be important to remember when you later run into a patient with hidden complexes
which make a barrier against your best flow of healing mana or your suggestions of healing.
When our work has progressed so that we have many Huna healers at work, the complexes
and fixations will be handled in this way, in all probability, by force.
On the other hand, the same process or action may be used to resist the implanting of a
suggestion. The word for this is ha`ke, the root ha meaning to push away food or to
resist (as to resist having food crammed down one). We see that to resist obsessing spirits or
any suggestive force sent in our direction, we have only to accumulate an excess charge of
mana and say, I am using my surcharge of mana to resist all influences and drive them away
so that they cannot return.
Auto-suggestion, as practiced by the na kahuna, is described in their word, ha`lalo. Lalo
means downward, so we see that the kahuna accumulated mana, then used it to place
something downward (into himself, for lalo also means to look internally, to think
carefully).
The whole word, ha`lalo translates, to put something into one, as by an injection. Now that
we know the meaning of the secret symbols of Huna, we can easily understand that autosuggestion is performed by first accumulating an excess of mana, and then ordering it to take,
or inject into our Aunihipili consciousness a thought-aka or suggestion. We can give this
order by saying, I am now placing this thought carefully in my mind so that it will remain
there and replace any contrary thoughts. I am in perfect health at all times and in all ways. I
am cheerful and active and strong. (Then relax.)
(Make up your own suggestions for your own special needs.)
As soon as you have gained some skill in accumulating a surcharge of mana, you can work
with renewed power on your Bulletin 1 project of rebuilding your future. The way you will
work is described in one of the many significant words for prayer used by the na kahuna.
This word has the ha root in it. It is ha`la`pa.
Some of you may already be getting some very real answers to this action in High Magic.
Others may need to use this Huna prayer method. The ha in the word tells us to begin
picturing our future (as we have planned it in our maps) and to say, I now am using my
surcharge of mana to reach out to touch my Aumakua and to give it this picture to use as a
seed in growing for me the future I have planned. Relax and imagine seeing yourself as you
are in the future which is being made real on the invisible plane, and which will arrive as a
physical reality as the action succeeds.
Now examine your word for prayer and see if you have performed the action correctly, the
root ha is to accumulate the mana. The root la has the meaning of the path and indicates
symbolically the aka threads which connect you with your Aumakua. The root pa means to
reach out to the far end of something (the aka thread), to touch or strike something (the
Aumakua). The idea of STRIKE symbolizes more than the light and impotent touch we
make without the surcharge. With the surcharge we strike, or touch, by giving a powerful
supply of mana and a powerfully made set of prayer thought-forms to the Aumakua which is
effective indeed. The root pa has another significant meaning; it is to divide, and this is the
symbol of dividing your mana with the Aumakua. The Aumakua makes only fragile and
invisible counterparts of the things for which we pray (so to speak) when using only its own
mana (loa), but when we send up a large amount of good strong earthy mana, the counterparts
can be made strong and ready to materialize as physical conditions in short order.
Max Freedom Long
Combining the High and Low Magic

Time, Emotion
July 1, 1948
Texts: SECRET SCIENCE BEHIND MIRACLES, and HUNA (pamphlet).
Review: Part III of pamphlet and Appendix of SSBM, also pgs. 168-9.
THE TIME ELEMENT

The most misunderstood thing in Huna, and in related psycho-religious systems, seems to be
the TIME ELEMENT and its significance in making changes in the future or in bringing
about healing by working on the Aunihipili.
In mind-healing in the West we have been pulling ourselves up by the bootstraps in a
slightly absurd way. We have set about healing a condition of body or purse by DENYING
THAT SUCH A CONDITION EXISTS. We affirm that God is perfect, that we are a part of
God and so are also perfect, therefore incapable of being imperfect in any way. We affirm that
the thing we do not want is not real, and that the thing we want is here, with us, right now.
The na kahuna were delightfully logical as well as practical. Because they knew that the
future was NOT the present, they did not make the mistake of affirming that the thing they
were building into the future (with the help of the Aumakua) was here NOW as a part of the
present. They affirmed that it was a reality in the future only. That made sense.
George, our Aunihipili, has long since learned to tell the difference when we are imagining
things and when REAL things are at hand. It has learned to discount or pay scant attention to
the things we imagine, but it pays the utmost attention to anything that it knows IS real and
substantial.
For example, I wish to use Huna to remove a pain in my hand and I affirm, There is no pain
in my hand. It is perfect. The Aunihipili says to itself, I know better. That pain is there, and
how! If I go on to affirm or suggest, The pain is going, George may cock an ear and then
shake his head. He can still feel the pain. He feels it as much as before, and he knows very
well that it is NOT going. In any event, he does nothing to get rid of the pain or correct the
condition that has caused it.
Or I may affirm, I am a child of God. I am healthy, wealthy and wise. I radiate health
because I have health etc. If George pays attention to the affirmation, he at once grins and
puts it down as one of the imaginings of the Auhane. He knows painfully well that the very
reason for the affirmation is to try to get rid of sickness, poverty and spiritual darkness. His
lower jaw begins to protrude, he sharpens up his complexes, and he hangs for dear life to the
very things we wish to do away with.
Once we have come to see clearly the importance of the TIME ELEMENT in the healing
actions, we say firmly (suggestion to the Aunihipili), This pain in my hand is going to be
gone in five minutes by that clock. It is now nine. At five minutes after nine this pain will be
entirely gone. I am rubbing it now to help get rid of it. (The rubbing is a physical something
or stimulus and is real, tangible action which impresses the Aunihipili and makes it
believe that something NOT of the imagination is going on.)
George Aunihipili is not able to use inductive reason. He is prone to accept any suggestion
which is tied in with physical facts and realities. He is accustomed to doing things by the
clock, and he has learned that time will not wait. Time impresses him. In this case, the pain
and the rubbing are impressively real. So, if I have confidence that the Aunihipili can, in this
way, be made to correct the condition and stop the pain, the confidence is automatically
shared by the Aunihipili. This is the faith element. However, if it is a new practice on my
part and I am doubtful as to whether it will work or not, the chances are that George will
become suspicious and refuse to respond.
The reason for starting with the High Magic, rather than with the low, in beginning our
experimental work is, in large part, that it is easier to have the needed confidence/faith when
we work on making the molds of future events or conditions letting present conditions
alone. We cannot change the past or the immediate present, BUT we can change the future. It
is far more plastic than we suppose. Just because parts of it can be foreseen in pre-vision is no
proof that ALL of it is fixed and that NONE of it can be changed.
Gain confidence by making this test: Hold up three fingers. Decide which one you will move,
then change your mind and move one of the others. Even a child could see that it was possible
for you to select the finger which you wished to move. Take another test. When the telephone
bell rings, do not answer it. By all the rules, you would have answered it. But, in refusing to
do so, you have changed the very future at the instant it was on the verge of becoming fixed
forever and a day as a fact in the present and then as a fact in the vast and unchangeable past.
This is our God-given FREE WILL. If we did not have it, we would either be God, or we
would be nothing. (I speak broadly, of course.) We are so in the habit of doing things as they
come to hand that we fail to notice the fact that we are molding the plastic future minute by
minute. We may mold it an hour ahead by a plan to go to see a friend, or a week ahead by
planning to visit another friend.
In some mysterious way that remains beyond the grasp of the Auhane mind, the future is
molded by us in small things and by ourselves and the na Aumakua in more important
matters. (So the na kahuna seem to have believed, and we must remember that we are testing
their beliefs to see if, under them, we can win back the practical healing methods.)
At this point in the experimental stage of our work with Huna we still do not know to what
extent the present condition is FIXED or CRYSTALLIZED as a firm mold of that
corresponding condition in the future. We have good reason to believe that a crippled leg is
pretty well fixed and represented by a similar mold in the future. We see that, day after day, as
the present instant changes before us to the of future instant, the crippled leg remains crippled.
On the other hand, there is the exciting and greatly promising evidence (brought into clear
focus at last by Huna) that the conditions we feel to be so set and fixed are IN ACTUALITY
in a plastic state in the FUTURE.
Huna Research Associate, Dr. A.J.P. (see Report Bulletin 1 for details of this case of instant
healing of a crippled lower limb), had a crippled leg that seemed to be as permanent as his
uncrippled leg. But it proved not to be. The aka mold of the bad leg had not been crippled and
shortened and distorted. (Check your Huna theories of the shadowy body as a mold of every
tissue of the solid body). When the Doctor determined the TIME in the FUTURE at which the
leg should be restored, he took his first necessary step. He convinced himself that there was a
healing power and wisdom behind our life processes which could be called upon to heal the
leg. He had faith over a period of days, perhaps weeks. Then, when the EXACT TIME came,
he looked at the clock, sat down, and EXPECTED the leg to be healed. It was healed. The
femur which had been broken into many splintered parts and which was two inches short, was
restored to full length, and in a matter of a few minutes.
At Lourdes, spines crooked from birth have been straightened, parts of the body made perfect,
diseases healed all in a matter of a few minutes or hours. And ALL of these changes came
WITH the coming of the future as it became fixed in the apparently solid and fixed present
which instantly passes to become the unchangeable past.
The kahunas word for TIME is mana`wa. You know that mana is the vital force used in its
three forms, or in three ways, by the three selves of man. The root wa means (1) a space
between objects (Andrews Hawaiian Dictionary, (2) a space between two points of time,
and (3) to think, reason, ponder, say to ones self.
This Huna concept of the space-time complex would be as incomplete as that of modern
thinkers were it not that to it is added the elements of force and thought which, as we have
seen, shape the plastic molds of the future (aka). But, given the Huna mana`wa or forcethought-time space complex, we have a new tool with which to carve out a brave new world
for ourselves carve over our crippled legs, and carve afresh our unwanted futures.
These things will sound strange. They were very strange to me when I first saw them in the
dusty words in which they were hidden so long ago by the na kahuna. Little by little the
strangeness passes and there is left, in its stead, a clear new understanding of the materials
with which we work. These are intangibles, but they can be grasped sufficiently well to serve
our needs as well as those of others who cry to us for help.
What does this all mean to us in a nut shell? It means that all three selves must work under
the limitations of time in healing and changing things. It is as simple as that. We stop the
foolishness of saying we are healed, Here and now, and we say, With the help of my
Aumakua I am being healed in that part of the future which I am now molding. I have made a
thought-form cluster (clearly visualized picture) of the condition I am building. I have
complete confidence that this mold in the future which I build will embody the desired
condition as it changes from the future to the present and enters the past.
Or we can say, The corrected condition which I have made in the substance of the future is
coming right along.
We will work logically and sanely, submitting to the limitations of time and space, without
fretting, because we know that we can work with an amazing freedom from these limitations
if we keep our work in the future. The Aumakua will help us, if we open the door to its help
by our prayer-actions requesting it to help. We will remember that we need to allow it
freedom of action in making our future maps or pictures. It is enough to see the end result in
the picture without dictating just how the picture is to be made into a real condition.
The plastic future is, in actuality, a time and a place in which we can handle our problems, our
ambitions and our very hereafters. It is never too early to decide what you will be and do, and
what surroundings you will make with your actions of mind after you die. When you have
made your future map for this life, begin work on the next. Evidence accumulates on all sides
to prove that we actually live in a heaven which we create with our own thoughts also hells,
if we have pictured them awaiting our arrival.
ABOUT PRAYER
The question has come up as to how one prays to get the Aunihipili to carry the prayer
telepathically to the Aumakua. We handle the Aunihipili a little like a bowler handles his ball.
He grips the ball firmly, runs with it until he has it going forward in the right direction at full
speed, then lets go and the ball rolls down the alley and knocks down the pins.
Man and the ball are one a unit during the first part of the action. It is the same in making
our prayer-actions. The Auhane and Aunihipili are a unit an I. We pray aloud, repeating
our prayer with an exertion of commanding, suggestive will, three times. We say I, and we
mentally include the Aunihipili as well as the Auhane. Later on, when we become skilled at
the work and can make a steady and sustained contact with the Aumakua, we may be able to
do as the na kahuna of a certain grade did. They spoke for the Aumakua, thus also including
the Aumakua in the I. This was a matter of affirming that the desired condition was created
as a reality or mold in the future and that it would arrive as a physical reality in a given lapse
of time. This is the mystic Word of Power which works magic. It is the forgotten thing that
men tried to replace with magic formulas, spells, invocations and what have you.
For the present, in our experiments, we will be content to say our prayers, describing the
desired condition in careful detail, and then, as the bowler lets go of the ball which he has
exerted all his strength and skill to set going, the prayer is let go. When we have no greatly
hindering fixations (usually guilt complexes) to block our path, the Aunihipili will respond
even while we are thrice repeating our prayer, and will reach out along the ever-connecting
aka thread to find and touch firmly the Aumakua, doing this by sending a flow of mana
(stronger if you have learned to accumulate a surplus charge and do so before saying your
prayer), carrying the pre-made thought-form-picture of the thing or condition wanted.
(Practice is very important in making a clear and effective picture of what is wanted, and in
sending a good supply of mana with it to be used by the Aumakua in forming a deep, true
mold in the future to fit the prayer.)
Letting go of the ball is RELAXING. The Aunihipili, if not mentally released by our relaxing
(and physically if possible), is like the bowlers ball if his thumb gets stuck in the hole. He
goes down the alley with the ball and the pins remain standing. The relaxation allows the
Aunihipili to obey our orders after they have been impressed on it by the prayer. We hold the
picture of what we want and also we think of ourselves as reaching out to touch the Aumakua
and giving it the prayer telepathically. (Remember, always, that all prayer is telepathic. The
Aumakua has no physical ears to hear, even if it is close at hand. Moreover, it needs none.)
As beginners, we may take some time of practice to get the idea across to the Aunihipili of
what is wanted of it. It may run around in circles while we remain relaxed. It may keep
running all night while we are asleep, and the Aumakua may have to come to make the
contact and pick up the prayer. It is important that we keep repeating our prayer-action until
we become proficient. Of course, we may try our hands at Speaking for the Aumakua as
well as ourselves, in trying to heal others, but we must be sure to allow a time lapse, and be
very sure that we have complete confidence and faith, otherwise the Aunihipili will refuse to
play its part.
One more thing must be remembered in making our prayer-actions. This is the importance of
EMOTION. The Auhane can soon learn to generate an emotional reaction in the Aunihipili.
Picture some loved spot and soon the Aunihipili will respond with the nostalgic emotion of
longing to be there and we will feel and share that emotion. (The Auhane cannot create
emotion by itself.)
If you first stir the Aunihipili with your prayer-action picture so that it responds with a great
emotional upsurge of desire for the healed or corrected condition, you can be very sure that it
will then get the prayer to the Aumakua with a fine, effective rush. THE PRAYER WHICH
LACKS THE ELEMENT OF EMOTION IS OF NO USE. Write that large on your memory.
Also remember this: If you can sense the love of the yearning Aumakua of your patient, and
can quicken to that great love, you can then desire, with the needed emotion, the healing
which you ask.
Check List
September 1, 1948
General texts: SECRET SCIENCE BEHIND MIRACLES, and HUNA (pamphlet). Read page
302 to 314 and 324 to 334 in SSBM. Read pages 11-15 in HUNA (pamphlet). Also review
Bulletins I, II and III as a refresher.
BY THE TIME YOU GET THIS you should have tried the following things and have
discovered aptitudes and stumbling blocks in yourself:
1. Tried to decide exactly what you want to do, to become, to have happen in your life in
the future.
2. Having decided and having made your map of your path ahead, you will have tried
to create a clear picture in your mind of yourself in the desired condition in the future.
Having made a clear picture of yourself doing and being and having etc., you will have:
1. Tried to accumulate an extra charge of mana or vital force (using Bulletin 2 methods).
2. Tried then to make a telepathic contact along the connecting aka or shadowy thread
with the Aumakua. (You will have come to depend on your Aunihipili to make this
contact for you, having practiced and done some preliminary work training the
Aunihipili.)
3. You will have tried to feel or in some way sense this telepathic contact, and may
or may not have learned to judge whether contact has or has not been made. (The
path may be blocked by a complex of one kind or another as explained in the
texts.)
4. If you felt no slightest emotional thrill of joy, love or other pleasurable nature, and so
decided full contact had not been made, you may have set about removing complexes.
(The full contact frequently causes an emotional upwelling which derives from the
Aunihipili as it feels the joy of such contact. The state is well known to mystics of
many faiths.)
5. If you have worked through this stage and made a contact of sorts (felt, guessed or
taken for granted), you will then have addressed your Divine Father and Mother
Parental Spirits who are UTTERLY TRUSTWORTHY (Aumakua pair), and will
have asked with precise and carefully spoken words to have the conditions you have
pictured (and which you now describe with care) made into an invisible reality to
replace all contrary realities which may have already been crystallized as a part of
your future. (Everyone so Huna teaches has a future which has been set or
determined or crystallized to a certain extent. The person with a definite purpose in
life will have a more crystallized future than one who has no definite plans. A future
usually is mixed with the set future of wife, family, associates, etc. A change of the
future for the better should have been planned to benefit others as well as self.)
6. With the prayer properly spoken, often three times over if short, you will have said an
amen in other words, you will have ended your prayer formally, as the na kahuna
did, with The prayer is ended. It now takes its flight. Here a pause is made and a
strong willed effort is made to send the surcharge of vital force along the aka thread of
contact with the thought-forms of the prayer-picture to the Aumakua. The surcharge of
vital force is sent as the means of enabling the Aumakua to form the new future as
requested and tear down the unwanted future. This is the sacrifice that counts. It is
the practical giving. After this pause, and during it, there may be a definite feeling in
the pit of the stomach or elsewhere of a force flowing from you sometimes with a
slight dizzying-whirling sensation. It lasts but a moment and when the flow has
stopped, the kahuna says, The prayer is ended. It now takes its flight. (The prayer is
ended. It may be repeated daily or hourly. The beginner repeats and repeats, thus
practicing to obtain proficiency. The expert may pray but once and obtain desired
results.)
Having carried out the above actions involved in experiments aimed at testing the theories of
Huna concerning High Magic (magic involving the na Aumakua), you will have turned your
attention to testing the low magic. (The low magic should have included a rounded and
complete approach to any task of causing the Aunihipili to use its various abilities to correct
health or other physical things beyond the control of the Auhane, such as stomach ulcers or
stuttering, worry, fear etc. This approach should have included the use of auto-suggestion and
training, through practice, and through the use of physical stimuli of different kinds.)
You will have:
1. Decided what you wished to cause the Aunihipili to do for you. (This included
deciding whether or not you had sufficient belief that the Aunihipili could do what you
asked of it, as in healing or correcting faulty bodily or mental functions. No faith, no
works.)
2. You will also have done all YOU (the Auhane) COULD DO to help bring about the
desired condition. (The na kahuna used medicines, massage, heat, manipulations and
all such things. This is the type of thing the Auhane can do.)
3. You will have made a good picture of the healed or corrected condition, not as existing
now, but as it will be, increasingly, every passing day. (This involves a part of the High
Magic automatically, of course. This picture is impressed on the Aunihipili as the thing
IT needs to do to help bring it about.) You will have invented a physical stimulus to
use in your process of auto-suggestion to make the Aunihipili act. (Partial fasting, etc.)
You will have practiced relaxation before using auto-suggestion.
4. You will also have tried Huna methods to benefit others. These benefits may have
ranged from healing of body or purse to healing of social and family tangles. You will
have used High Magic as for changing your own future, with the addition of a step in
which one makes telepathic contact with the person treated. (This contact will be made
the first thing, a letter or a picture being touched to pick up the aka thread of
connection. The condition to be treated may often be sensed in one way or another and
serve to guide the action to be taken. This contact is automatically held as long as the
treatment continues.) You will then have made the picture of the desired condition,
have contacted your Aumakua, have made the worded prayer, etc., breaking the
contact with the Aumakua and the person treated, with your amen ending.
5. You will also have tried your hand at healing others with the methods of the low magic
or with a mixture of the High and low magic. You will have tried accumulating a
surcharge of vital force, placing your hands on a person to be treated and willing the
vital force to flow into them, carrying with it the thought-form or pictured condition of
the healed and corrected condition.
6. You may have tried other things such as work with spirits for healing and other
purposes.
NOTE: The above check list has been found of much value because it points out things
perhaps overlooked in your experimental approach. But remember that we are in the
experimental stage and that new methods and new understanding accumulate as we press on.
Originally there was a report form sent with this bulletin, and the HRAs of that time made
reports on their own experimental efforts. (This is not asked of those of you who have come
into the work later.) The results of the experimental work as reported, are given in the
following Report Bulletin.
Max Freedom Long
[It will be noted, also, that the Telepathic Mutual Healing Group work was not then organized,
and so results of work along that line were not included until later.]
The Three Remedies of Huna.

Why the Backset May Come.
Entering Our Own Future.
November 1, 1948
Review Chapters 13 and 16. Check Pages 137 and 138. SSBM.
In HUNA (the pamphlet) read pages 16, 17 and 18. Check page 7, also 27.
Owing to the lack of space in SSBM (Secret Science Behind Miracles), considerable material
was left out or condensed greatly. More material is coming to light all the time as we forge
ahead in our mutual effort to learn the use of Huna. As I can, I will give these materials in the
bulletins. At this time, two items will be touched upon, both being important to understand as
we try out ways and means of experimentation. Associates are urged to try variations of
kahuna methods and to report results. Huna is not crystallized and set. It is alive and vital and
growing. It is subject to additions, corrections and negations.
COMPLEX OR FIXATION?
From the letters that come in, there appears one point in the Huna lore which many Huna
Research Associates have not yet been able to grasp clearly. In this bulletin it will be
discussed.
HRA, G.S.P. writes: For many years my training and experience has dealt with the Aumakua
only, regardless of whether for spiritual help or for physical. All my prayer-actions are
channeled to the one Omnipotent power. So you see how difficult it is for me to break the
Universal mind into parts to get the Aumakua to do some things and the Aunihipili to do
others.
I think that most of us find this point confusing. We forget that the theory of the Universal
Mind was evolved before the complex was recognized in the West. Once Universal Mind and
the All Good, etc. had been preached, the doctrine promptly crystallized so that not a jot or
tittle could be added thereto (under threat of being tossed out of the fold).
A letter from the HRA group in Australia tells how Huna was criticized as containing nothing
new. On the surface it is greatly similar to the modern metaphysical views. However, on
closer inspection it is found to be the first system in modern times to offer a complete
coverage of the field. It is the only one to know and use the complex and to recognize the fact
that the presence of a complex may prevent the Aumakua from exerting its powers to help and
heal.
It is because of this complex difficulty and the lack of a successful means of combating it,
that we have to break Universal Mind into parts and confine our direct dealings to the
personal Aumakua (which will pray for us to still higher Beings when and if it finds this
necessary).
We do not divide the Universal Mind; we simply select a more definite point of contact with it
through the Aumakua. The Aunihipili is not at all a part of the Aumakua. It is the lesser half of
the fellow down here who is praying for help.
The reason we cannot ignore the Aunihipili is that it is the part of us which can use telepathy.
Our prayers must be delivered to the Aumakua by means of telepathy (this is one of the
foundation blocks upon which Huna stands as a workable system) and only the Aunihipili can
make the delivery. The conscious mind or Auhane can make the prayer, but cannot deliver it.
Now comes the complex or fixation. This is the thing that blocks the path from us to the
Aumakua and turns back our prayers. In fact, a complex of guilt or doubt will prevent the
Aunihipili from trying to reach the Aumakua along the path of the aka threads to deliver the
prayers.
The idea that the Aumakua can perform all manners of miracles seems very acceptable. We
are fully justified in our practice of asking the Aumakua (or Universal Mind or Christ Within)
to do for us anything we need done. However, if we want to be sure to get results, we must
make certain that (1) the Aunihipili is not hampered by a complex of guilt or doubt, (2) that
the Aunihipili has been trained (or has a natural talent) in the use of telepathy in delivering our
prayers, and (3) that the Aunihipili also has learned to accumulate and deliver sufficient vital
force to enable the Aumakua to do the work of making our prayers become facts.
Not many of us can say that our Aunihipili isfully cleared of hindering complexes or is trained
in the Huna methods of delivering the prayer and the low mana to go with it. This is
unfortunate, but it is true. So, what are we to do while we are in training? Is there no other
means of getting help?
THREE REMEDIES
The answer is that in Huna we have THREE REMEDIES. In this we are almost unique. The
na kahuna were simple and practical. They made use of what medicines they could discover.
They used manipulations in their lomi`lomi. They used suggestion with a properly impressive
physical stimulus to cause the Aunihipili to do all it could by way of healing, and for the
purpose of breaking down fixations. In the meantime the prayers to the Aumakua were made
and steps were taken to drive off spirit attackers and invisible leeches.
Check the remedies:
1. Medicine, manipulation, surgery, etc.
2. Suggestion. Draining off the complex. Restoring the normal attitude of mind. (Also
driving away unwanted spirits of various kinds.)
3. The help of the Aumakua. (To be obtained by the use of prayer mechanisms involving
thought-forms, telepathy, the aka thread of contact and the transfer of vital force.)
WHY THE BACKSET MAY COME

The simple fact is that Huna, old though it is, has now reappeared to give us the last word in
ultra modern psycho-religious systems. Any other system which does not include the working
and full knowledge of the three remedies listed above is as out-of-date as the ox cart. We are
advancing with extreme speed into a new age. Over night, our theories change. Huna leaves
the psycho-religious systems of yesterday as far behind as the horse cart and bloomers. It
gives us a system to fit the splitting of the atom and the new reach of our microscopes and
telescopes. It is confusing and often disturbing to have to modernize our thought so swiftly,
but the race is now to the swift. Associate E. J. writes, Its a race between Illumination and
Annihilation.
Since Adam was fooled by the serpent in the Garden of Eden, mankind has viewed with
dismay the fact that each time he turns over a new religious leaf or starts to get healing
through prayer, his first happy progress is usually stopped short by a BACKSET. Job
complained of it. Paul wrote of it.
Huna Research Associates, like their forefathers, from the time of ancient Egypt, are
distressed by this and ask what the na kahuna had to say about it.
The na kahuna had so much to say about it that it is difficult to decide just what to accept. Or,
to put it another way, it is hard to decide HOW MUCH to accept. The na kahuna listed an
amazing variety of spirits, sub-human as well as human and non-human, from beings of the
Aumakua level down to entities too insignificant to be counted. Whether or not this concept is
correct, we need not take time to try to decide, but of one thing we can be fairly sure. This is
that the invisible spirit entities about us have very definite effects on our lives and health in
many cases, if not all.
In early Christian times, in Pauls letter to the Ephesians (as it has come down to us) he
writes, For we wrestle not against flesh and blood but against personalities, against powers,
against the rulers of the darkness of the world
The general idea, roughly speaking, is that the unseen entities or spirits attach themselves to
us and daily draw from us a little vital force to keep them able to function in their own secret
ways. They influence the Aunihipili. The thoughts we think determine the kind of spirits we
attract to us as eating companions, to use a Hawaiian phrase.
These spirits are as set in their ways or habits of life as we are. When we begin to contact the
Aumakua and to prevent our greeds and hates and jealousies from functioning hurtfully, we
begin, figuratively, to rise above the spirit vampires. As we rise into a purer air, they make a
wild effort to drag us back. Often they succeed in causing a relapse in the healing that is being
requested of the Aumakua. The intent is to discourage us, to prevent us from contacting the
Aumakua, and otherwise to pull us back to the former level and to keep us there.
The secret of getting the best of these pests is to keep right on through thick and thin, paying
little heed to the BACKSETS and toiling to keep rising. To illustrate this condition of affairs
which besets us, consider the Aunihipili as the eating companion of the Auhane or
conscious mind self.
Say that we have the cigarette habit (I speak of this because so many of us have had the
experience of which I am about to speak). We decide to stop smoking. We stop. For a day or
so we are dizzy and upset. Then we begin to feel better than usual. But after that first happy
period of triumph and freedom, the Aunihipili begins to work desperately to drag us back to
the old level of habit. It flaunts in our nostrils the most wonderful fragrances of smoke. It
snatches from us all pleasant thoughts of freedom and plagues us with thoughts of smoking.
At last, catching us off guard, it throws us into a dazed and helpless condition in which we do
not resist. We reach for a cigarette and feverishly light up.
The important part of this story is still to come. One fine day we out-smart the Aunihipili and
refuse to be drawn back. We settle down to a battle royal. We have a really miserable
experience. Life seems not worth living. This is the famous DARKEST HOUR which comes
just BEFORE DAWN. But we stick it out. The dawn comes and we stand, proud and free and
triumphant.
In our experimental use of Huna we do not yet have the trained psychic powers developed by
Phineas Quimby, the little New England watch-maker and mesmerist whose work gave us the
beginnings of modern Mind Healing. Quimby learned to know the Aumakua of the na
kahuna as the Power and Wisdom. He learned to contact it and call down its healing aid for
his patients. He also learned to look ahead and see the course of the healing. Often he would
tell a patient that he would improve for a certain number of days, then have a relapse for a day
or two, and finally go on to a complete and permanent cure. From the records it appears that
he became so expert that he seldom missed on his predictions.
The point is that from all directions and all ages we can gather evidence of the fact that these
reversals often come soon after we start work with the Aumakua or with any concept of
Higher Beings.
The East Indian systems dwell at great length on this unfortunate truth. They have evolved an
elaborate explanation to the effect that when we rise to a closer relation with the Higher
Beings, we automatically bring down on our hapless heads the accumulated karmic debts
which might otherwise have been paid off over a period of several incarnations.
As Huna Research Associates we do not have to make up our minds as to which of many
explanations may be correct. Fortunately, all we need to know is that we can come through
nearly anything in the line of backsets if we stick stubbornly to our guns. Praise the Lord and
Pass the Ammunition, might well be the theme song for these times when it looks as if all
were lost. Or, if we prefer, we can recite, The darkest hour always comes just before dawn.
This is where a grain of understanding engenders a wealth of faith faith to move the
mountain which the forces of darkness try to prevent being moved.
ENTERING OUR OWN FUTURE

Another difficulty faced by many HRAs is that of being unable to make a good picture of the
condition for which they pray to the Aumakua.
The greater part of the trouble is to be found in the fact that the Aunihipili does not take the
pictured condition seriously. No physical stimuli are used, and no deep impression is made on
the Aunihipili.
Whether one elects to accept the idea of karma or to stand with the na kahuna who blamed it
on the eating companions whom we attract to ourselves without knowing it, the end result is
the same. The reaction comes and we must weather it if we are to make progress.
Here is a method which has been used successfully to correct this trouble. Take a few minutes
every day and pretend for that time that the condition pictured, prayed for and greatly desired,
has already arrived.
The psychological reaction behind such a pretense is most interesting to study in yourself.
Take, for example, a prayer for a broken arm to heal, for the doctors bill to be paid and for
plenty of money to be provided for comfortable living. We decide on a five minute period of
pretending. We glance at the clock and then throw ourselves into the picture. We throw
ourselves bodily and completely into it. We MAKE ourselves feel as we think we would feel
if the entire prayer were already answered. We may even speak aloud and tell ourselves how
fine it is to have our arm all healed and the bills paid and money in plenty.
This seems a rather odd practice at first glance, and will feel strange at the first attempt to put
it into practice. But for getting the picture built solidly into the future so that it can come
true in the present, it is almost a magic formula.
The trick is to keep practicing at throwing yourself into the future condition and living in it for
a few minutes living in it to the full. In those few minutes, do all things possible that you
would do if the condition were already there. If you know you cannot use the broken arm,
dont try to do so, of course, but pretend you COULD at any moment if you happened to want
to do so. Go back to your childhood and try to remember how you lived in a make-believe
world in your play. You may even profit by playing this game with a playfellow a friend
who can join in with the proper vim and play the game to the hilt. Keep it up until you begin
to feel that the condition is really REAL when you enter it, and then you can be fairly sure
that it is nearing actuality.
Let me also add this: I know that some of you have that strange, deep, burning desire for
spiritual growth. I need not try to define this longing, if you have the glow you know what I
mean. For you this is indeed the magic formula. You know what you long to be, inwardly,
outwardly, spiritually. Take a deep breath and dive out of this world into the ideal. Strike the
new attitude and hold it as long as you can. Let go all holds. Plunge from your limitations into
the unlimited you. BECOME that other shining self. Enter your Service. Stand clean and clear
and bright with your Aumakua.
Do you remember the story of the boy who gazed daily at the Great Stone Face? Who
eventually came to look like it? That is the idea.
For just a little time, BECOME the healer, the helper, the great teacher. Become the artist, the
great lover, the perfect beloved.
And, as you live in, and actualize, the things you desire to be or do or have or give, watch
yourself and your reactions as if from outside yourself. Watch to see if THIS CONDITION is
what you REALLY want. If it is not, discard it and try again. This is like trying on new shoes.
A moment of wearing a shoe tells more than hours of trying to measure foot and shoe to see
how one will fit the other. Try it on!
How to Send the Prayer, Introduction to

TMHG
January 1, 1949
READINGS: Chapters IV and VI in SSBM, covering the nature of the Aunihipili
and the shadowy or aka body, aka threads, mana, etc.
THE NEW METHOD

The new method of getting the Aunihipili to obey our orders was mentioned in Report
Bulletin II. Huna Research Associate McV., in Florida, gets our warm thanks for making this
contribution to the work. He found that his Aunihipili did not respond to his orders to set to
work to heal very irritating and deafening head noises. Prayers made to the Aumakua did not
get through to bring healing.
He tried scolding his Aunihipili, loudly and forcefully then angrily. He dressed down his
George (Aunihipili) like a Dutch uncle, then ended by ordering him to deliver the prayer
and get the ears fixed at once. Immediately, the banging and clanging stopped. Only a soft
sound like the far rush of wind remained.
The idea behind this is that the subconscious, or Aunihipili, like a spoiled child, has learned to
ignore our commands. It may have heard us say too often, I must stop eating so much or I
have stopped smoking, with nothing more done about it. On the other hand, the Aunihipili
has been impressed in our childhood by the scoldings and spankings of angry parents or
teachers. It has learned that when someone gets good and angry, the fur is apt to begin to fly.
So, when we scold angrily, it rushes to obey. There is also the very positive attitude which we
strike when we square our jaws and say to George, You ARE going to do it! Our
determination becomes great and compelling. Our anger itself is drawn from George (who
responds to stimuli with emotions of various kinds). When he is sufficiently impressed with
the attitude which we assume and force him to share, he joins in hurries to get on the band
wagon lest worse befall and the battle is half won. He obeys forceful and sharp orders, and
may even think he is helping to give them.
THE NEW PICTURING METHOD

(Also mentioned in R.B. II). This is something that I have been working on for several weeks.
In telepathic treatment of a friend, one makes the contact through the Aunihipili and the aka
thread. One visualizes the distant friend and builds up a mental picture of the HEALED
condition. This is difficult to do because the illness or unwanted social or financial condition
is hard to keep out of the picture. It remains as a taint, smudge or blot on the new picture.
To get around this difficulty, I took to visualizing the aka or shadowy body of the ones being
treated. I tried to see them telepathically in the sick condition, then imagined their shadowy
bodies rising out of the physical body to hover above it. The theory I worked on was that the
aka body is of such a nature that it cannot be injured by illness or accident. (No crippled
people have been reported from the other side.) I hoped that by visualizing the aka body
instead of the imperfect physical, I might build a picture free from the taint of unwanted
conditions.
Almost at once, as I set to work, a strange thing happened. I seemed to see the aka rise as a
light blue, transparent form from the visualized body. It was indeed shadowy and was
without definite features, although of about the size and shape off the body. But, to my
surprise, I found that the ills of each particular person treated seemed to show as a
contamination of the transparency of the aka. There might be darkish or clouded spots. Red
flashes seemed to indicate places of pain. Hard objects seemed to symbolize bone slippages or
other conditions. A variety of contaminating things might cling to the aka as it rose from the
body, such as brownish, dripping muddy material, or what seemed to be masses of intestines
and with large blood vessels showing. The intestinal masses seem to indicate entities clinging
to the person, perhaps with semi-obsessing action, as related to things such as obsessional
drinking.
When the aka body is plain before my minds eye, I call on George to ask the help of the na
Aumakua (mine and that of the person treated, as well as of the Poè Aumakua) then set to
work mentally to remove the imperfections from the aka body. I often have the odd sensation
that my hands and those of unseen beings are actually pulling and hauling at the clouded or
clinging contaminations or even working almost crunch-crunch to straighten spines, replace
slippages or set bones. The work continues from a few seconds to several minutes while I
keep holding the idea that I am supplying the extra force (mana from my body or gathered
from an external source) for the perfecting work, regardless of who does it. Soon the blue
image is cleared and takes on a deeper blue. I ask help and begin strengthening the aka by
sending extra mana to it.
If successful, it takes on a new glow as of glassy solidity. When sufficiently strong, I mentally
return it to the physical body to penetrate all congested parts which have become sick because
the aka has not had free movement there, and to use the strength to correct the ailing parts.
I often repeat this whole operation several times because, upon lifting the aka from the body
again, it may bring out with it new amounts of the same bodily contaminations. When it can
be dropped in and pulled out, still remaining clean and clear, the treatment ends with the usual
thanks, for the time being.
It is impossible to tell how much psychic vision is involved and how much pure imagination,
but as a method of making a clean and uncontaminated picture of the desirable healed
condition, it is a great help. Visualizing the aka body is a good way of making a physical
stimulus to use to keep the Aunihipili working. In treating social or financial tangles, I lift the
akas of the persons and visualize home surroundings to treat them in the same general way. I
am convinced that I have been getting better results by this method, and would like others to
try it and report.
MORE ABOUT THE SET-BACKS
In addition to the theory that our spirit eating companions and the Aunihipili often try to
pull us back when we begin to rise to a closer relation to the na Aumakua, there is another
explanation.
This has to do with the fact that in all changes made in our conditions or surroundings we are
causing changes of an opposite nature to be made in that part of our future which has been
crystallized and which we are asking to have torn down.
Not only that, but a change of ones future usually forces changes in the futures of those about
them. If a sick man is healed, and returns to work, he replaces the man who would ordinarily
have continued to hold his job. His doctor and nurse are released to other work. The lives of
his family and friends are also changed.
Theoretically, if we fail to make a new picture to build into the future, which includes enough
of the related futures which will have to be changed, we get set-backs. To illustrate: A
fisherman who had broken his legs gave his canoe to a friend. But he suddenly recovered and
set out to fish. Because he had not changed other matters, he had no canoe and so got no
fish.
Here is another story:
A young kahuna just beginning to learn, grasped the idea that all he had to do was picture
whatever he wanted and that the gods would make the picture come true. So, he pictured
himself as the high chief and rightful ruler of all the islands. A week later he was still nothing
but a student kahuna. Going to his father he complained bitterly that he had not been made
high chief. How long, asked his father, has it taken for the family of the high chief to
produce the present ruler and give him supreme power? (The young man shook his head.) I
will tell you. It took exactly as long as it will take you, if you pray steadfastly, to become the
high chief. Either that, or you must perform a miracle that will change the future of every
person in the Islands! Be reasonable. The student kahuna thought a while. Perhaps I had
better pray for rain, he said, looking upward at a low cloud and wiping a spatter of rain from
his face. The moral of this story is: If you are in a hurry, do not try to change the future of too
many people at once.
When a miracle which has been slowly built into the future arrives as instant healing, we can
be very sure that the preparation has taken much longer. Our HRA who set the time well
ahead to ask to have his crippled and shortened leg healed, held his picture for some time.
But, on the night he had set for the healing, the work was done in less than an hour. The
people who are healed miraculously at shrines have a similar preparation with picturing,
prayer and expectation, if we are to judge from the accounts which are available.
Incomplete work to get the old torn down and the new built into its place, seems to result in
set-backs.
In our experimental work with Huna we deal with the strange time-space-force complex of
the na kahuna. We manipulate it with the fourth ingredient, intelligence. (I wrote of this more
complete idea of the complex in Round Robin some time ago.)
We must keep in mind the fact that when things were too abstract for the Auhane mind to
grasp, they are best reduced to symbols which can be understood in a more general way. The
future which is already fixed, set or crystallized may be half fact and half symbol. The same
may be said of the new future which we picture and then ask the Aumakua to make into a
pattern about which reality will form, as the future becomes the present.
Time has often been pictured as a river. It carries our future events on its breast as floating
driftwood. Our task is to clear away the driftwood and replace it with clean-hewn building
logs. If a few rafts of driftwood are left, they may follow after the logs have reached us, and
may upset our new structure.
Aside from the chance that spirits are influencing our lives negatively, there is the guilt or
shock complex to be remembered as a thing that may cause the set-back. We may stop doing
harmless things which our complexed Aunihipili considers sinful. This is to side-step the
complex. Or, we may drain it off in various ways. BUT, when we have gone on and obtained
the desired healing or corrected conditions, we must take care not to revive the complex. The
na kahuna ordered their patients not to think again of the thing that was healed.
Should it be accidentally remembered, the patient was warned to pray at once for forgiveness
as for a real sin. This was to prevent the Aunihipili from falling back into the old thought
patterns and reviving the ills. Even after our pictures have been made real, we must remember
not to dwell on the old bad conditions lest we wreck the new picture on the rocks of our
carelessness and lack of understanding.
To drain off a complex is none too easy. Help from another who can use the low magic
described in Bulletin 2 is still almost lacking.
However, the frequent use or repetition of certain prayers may help. On a separate sheet I give
a prayer by Thomas A. Kempis, as used with great success by HRA M.B. of Rochester (to
whom goes our hearty thanks for the trail breaking). I have given the explanation of its nature
and potency in the terms of Huna.
IF YOU DO NOT FEEL A TINGLE when accumulating and using a surcharge of vital
force, do not worry. The Aunihipili soon learns to accumulate a sufficient surcharge, as it is
needed, in telepathy and healing. A small flow of mana is enough to carry the thought-forms
of our pictures to the Aumakua and to be used to water those seeds and start them
growing. Daily watering is the need. Only very rapid growth demands tingling amounts of
mana. Keep practicing. The Aunihipili will gradually find a way to do what you require of it,
unless it be in matters involving a fixation which may block action or block the path to the
Aumakua. The magnetic pull of a surcharge of mana is also something which need not be
present. That is only a minor phase of its activity show stuff.
IN SELLING MY PRINT SHOP

(See R.B. II.) I had a real bargain to offer. For three months we three who owned it jointly,
advertised it for sale and made the Huna-type prayers for the sale. We then waited for a few
months, lowered the price to a rare bargain figure and tried again. At last, when we could not
close a deal, we began to suspect hindering fixations on our parts. We all searched our hearts
and minds, making very sure that we really wanted to sell the shop. On my part, in making a
very careful prayer action, I pictured the shop sold and described it aloud, saying that in the
near future I could see the new owner behind the counter. As I said the words there came a
momentary stop in my train of thought and voice, as if I had slipped a cog internally. I
repeated the action slowly and watched for the reaction of emotion. The reaction soon came,
faint but clear. It was one of unwillingness to see another person owning the shop, also a
slight fear. Realizing that my subconscious had been hanging on to the shop, I set to work
telling myself aloud, firmly, logically and with conviction just why it was time to sell the
shop. I ended by ordering my Aunihipili to take my prayers instantly to the Aumakua. I felt
nothing, but the next day there arrived the man who took the shop. THE LESSON LEARNED
is that we must put ourselves mentally into the condition we desire and then watch to see that
the Aunihipili is with us instead of against us.
THE NEW HUNA TELEPATHIC MUTUAL HEALING GROUP

(Also see R.B. II.) The new Huna Telepathic Mutual Healing Group is experimental. We will
try it out for one month and see whether we wish to keep on with it then as a permanent
organization. Those wishing to take part should send me a brief note to say what they desire to
have done for them signed with ink. These notes will be placed together and touched by me
to form the central meeting point of the connecting aka threads which we will knit together to
form the link of power with the Poè Aumakua (Great Company of Na Aumakua interblended
as one) and with each other.
We will start work together every evening at 8:00 P.M. my time. (California daylight savings
time.) That will be 10 P.M. Eastern Standard Time, 9 P.M. Central Standard Time, 8 P.M.
Mountain Standard Time, and 7 P.M. Pacific Standard Time. If you do not know which time
you are under, ask telephone information.
The work will begin the night of November 25th and end December 25th.
1. At exactly the hour, use the key thought, I am now making telepathic contact with Max
Freedom Long, and through him, with all the others in the group. I now send them a strong
flow of vital force carrying with it my love and blessings. Through them I send my love to the
na Aumakua of all. Keep sending until the end of the minute.
2. Relax for the next minute and become receptive while I send you my love and blessing also
telepathically, a letter, single number or geometric figure and the color GREEN. (Healing
color.) You may get this telepathic sending later on.
3. Use all of the third minute to picture the conditions you desire to have come into your lives
or the lives of those around you, and in the WORLD at large.
4. For the fourth minute say, I am now sending, through Max Freedom Long and the strong
cord of contact we have braided, to the Poè Aumakua, the thought-forms which are my
picture of the conditions I desire to have built into my future, so that they may clear away the
contrary future and soon appear as facts in the present. I send this flow of vital force to add to
the great power to be used by the na Aumakua to bless us and the world. Hold your pictures
in mind and the will to send them, until the end of the minute, or longer if you wish. But when
you end your work, do it ceremonially, saying, The prayer takes its flight. Let the rain of
blessings fall. Au. ma. ma (or amen).
I shall remain with you in prayer for another five minutes (until 8:09), then go into my
evening telepathic healing work.
Note: A special report will later be made covering what we learn this way.
If the work gives the expected results, and enough HRAs desire to continue with it, special
arrangements will be made and a permanent organization formed.
3 Selves Working Together in Life and

Prayer
March 15, 1949
THE NEXT STEP

The next step in our experimental work of testing Huna and learning to use it as did the na
kahuna, is [the work] of learning to know and control our subconscious or Aunihipili better.
We have tried auto-suggestion and sleep suggestion as given us by mechanical voices. We
have experimented with hypnosis. We have accumulated mana and instructed the Aunihipili to
send a flow of it to the Aumakua, together with a set of thought-forms of the things we desire
to have built into our future. We have tried telepathy to make contact with one another in the
TMHG work.
All of these methods have been successful in their own way and up to a certain point, but it is
clear that we need a method which is more precise and which will give us a more certain
response.
Recently I have been testing various mechanical helps which I thought might give us
something better to help get more positive contact with the Aunihipili and, once the contact is
established, help us get better results. I have tried the pendulum and have watched my amber
bead on its four inch silk thread swing or go in circles in response to questions asked of the
Aunihipili.
I have worked out a code of yes and no swings like nods and shakes of the head.
The theory is that the subconscious (or the Superconscious or outside entities, working
through the subconscious) causes the pendulum to swing or gyrate. Old hands at the game
give the pendulum a start and then watch how it changes its direction or its kind of movement,
or how it increases, decreases or stops the movement. A very elaborate code has been worked
out and used, but for our immediate purposes, we can keep this type of experiment simple.
A better method, however, proved to be the one described on page 29 of the HUNA pamphlet.
I know of no other way to get across to you what I mean. It is very much like a parent trying
to get acquainted with a child which has grown apart and who has mental reservations and
thoughts which are carefully hidden. It is like husband and wife getting acquainted all over
again after long separation.
In our daily lives we learn to work automatically with the Aunihipili. It does its part and we
do ours, much as the parents and children and pets in a home live in close communal relations
but each has its own inner thoughts, urges and actions, all hidden and kept out of sight, no two
ever completely understanding each other.
When we learn from the ancient Secret the fact that the Aunihipili is a separate and distinct
self and not a part of the Auhane or conscious mind self, we advance our knowledge greatly.
The Aunihipili is not articulate. It cannot talk to us and tell us what is hidden in its depths. The
Auhane is the one that talks unless we are asleep or mentally ill. It directs all that we say. The
Aunihipili is, in itself, inarticulate and very similar in that respect to an animal.
We may argue the point of just how much each self and our habits and reflexes enter into the
matter of talking, but for us, at this stage of our testing and experimentation, it will be of little
profit. What we need to learn to do is to pick up the unspoken impressions which are to be
had from the Aunihipili.
When we are hungry, not a word is spoken by the Aunihipili, or when it desires other things. It
presents a thought-form directly to us. Or it may give an urge. Begin to study the ways in
which your Aunihipili tells you things and suggest things pleasant to do.
In standing before my scrambled set of boxes and talking softly to Boy (my George), I
find that it is not so much he who is being trained as it is I. I am learning to keep my mental
hands off of my Aunihipili something seldom done in waking hours. I put aside the reins
and give Boy his head. I stop even the faintest effort to help by GUESSING OR
REMEMBERING what is in the boxes. In this work the great command is Let George do it.
I find that I have the habit of nudging my Aunihipili along in the smallest matters. I hardly
realize that I am nudging. With the boxes, it was some time before I found that I was making
guesses and thus confusing Boy. He is so sensitive to my direction that he will instantly stop
using his aka finger to feel through the box and learn what is inside. My faintest move to
give a guess makes him grab the guess and give it back to me.
The IMPORTANCE of this practice, and the reason that I suggest that we all begin it at this
time as a part of our daily schedule, is that is is a means of becoming CONVERSANT with
ones Aunihipili a thing of which we are in great need in our work. We are going to pioneer
a new way of becoming acquainted with the Aunihipili and of being able to team up with it
for work with both high and low magic.
What we are now doing is using the box method because it gives us a simple and positive
check on whether our work with the Aunihipili has been successful or not. Only with such a
check can we work intelligently day by day to train ourselves to work consciously with our na
Aunihipili.
MEDITATION and CONCENTRATION

Meditation and Concentration, as we have learned them from yoga, are outmoded and clumsy
tools. Of the many people whom I have known who have given serious attention to these
methods, I have found not a single one who came to know the Aunihipili intimately and who
had been able, in the end, to get its help in contacting and working with, and under the
guidance of, the Aumakua this being the underlying goal of all such efforts, as in Huna.
Their trouble seems to have been that they did not know that in meditation, the Aunihipili was
to be allowed to emerge and that in concentration, it was to be disciplined. They sought
endlessly for direct contact with a Higher Something, not knowing that such contacts are
made only via the Aunihipili with its aka thread furnishing the means of contact.
We have read and talked about integrating the personality, but have not known what we
were trying to fuse or unite into a whole. Thanks to the na kahuna, we now know that such
an integration is not possible. We cannot make the three members of the team into one. We
need only to learn to get them properly stood in line to work together as a team a team in
which each does the work peculiar to the part it plays. The pitcher must pitch, not catch or go
to bat.
In the experiment with the boxes, I have come to understand the meaning of the phrase,
doors opening softly. You will also. There is a strange still INWARDNESS about it that
needs to be experienced to be wholly understood. We discover it as we stand by, trying to be
attentive and still relaxed, and with mental hands kept off the work as our na Aunihipili probe
the boxes we have selected.
In my case, Boy seems like a child which grips me fearfully by the hand as it reaches out
uncertainly to try the new trick. It is not too sure that I know what I am asking, or that I am
not encroaching on its hidden domain. It is as if it kept its head turned, watching me with
anxious eyes as it slowly sticks out its aka finger, alert for the faintest sign of guidance on
my part, or of approval or disapproval. He is like a very sober child in this work. There is an
intentness which reminds me of a child daring to make short swimming circles out into deeper
water and back to the waiting parent who stands watching in the safe shallows.
Our conversation is in words from me and in impressions from Boy. It is as if he whispered so
softly and bashfully that he could not be quite heard. In this intercourse one learns to feel for,
not listen to, the thing below the range of sound. It is an inward seeing below or inside the
range of sight. It is fascinating to try to watch just how one senses the impression of the things
inside the boxes. There is something about the practice that parallels the back-and-forth ebb
and flow of love and uncertainty evidenced when the father home from the wars begins
getting freshly acquainted with the little son who has mysteriously grown tall and inarticulate.
When the doors begin to open softly, we begin to touch the outer edge of a strange inner
world of consciousness that we have talked much about but sensed hardly at all. We are a
blind Columbus with the offshore winds of a New World just beginning to tickle our noses.
Nothing could be fainter, less tangible, or more provocative than those first impressions and
intimations. When Boy finds the little china elephant in the box I have selected, WE seem to
become bereft of our five senses we become deaf, dumb and blind. The impression of the
foolish little yellowish elephant is not a picture, or a feel of the glazed surface or the outline.
It is not the word elephant.
It is nothing reported in terms of the senses. This was very hard at first to understand. Them
came the realization that what Boy gave me was a THOUGHT-FORM which embodied all the
sense impressions, even all the history and personal significance of our contact with that
particular little elephant.
The one thing that must be laid aside while engaging in this practice with the boxes and the
Aunihipili is IMAGINATION. One must learn to set the brakes of mind and hold it still and
unmoving. One must stop imagining or guessing stop it clear down to the roots. Or, perhaps
the Aunihipili does the imagining for us. If that is true, our job then is much the same we
must HAVE NOTHING TO DO WITH IT. These injunctions will have meaning for you later,
if not now.
Study these thought-forms as you get acquainted with your Aunihipili and learn how to direct
it to act while learning to keep hands off and allow the action to take place. Get the feel of
those thought-forms of elephant, so to speak, for they are the things we must become skilled
at making and at giving to the Aunihipili to be presented to the Aumakua.
Learn to make a thought-form of the condition you wish to have brought to pass through
prayer-actions to the Aumakua. See that your thought-forms are as complete as elephant
that they have been built by visualization and the use of all of the five senses, where that is
possible. Live in those visualizations. Come to know WHERE your elephant came from,
WHO made it, who GAVE it to you all the details that will help perfect and complete it.
I do not say, Boy, take the elephant from the box and give it to me. Nor do I say, Boy, take
this thought-form of what I need to come to me in the future, and tuck it away with our stored
memories. I say, Boy, take this set of thought-forms to the Aumakua, with a strong flow of
mana, and ask that they be used as seeds and made to grow into the actual conditions which
they picture and embody.
The end and aim of the Box Practice, as with nearly everything else we do in Huna, is to learn
just the right way to make the seed thought-forms of the desired condition, get the
Aunihipili to take them, and then get the Aunihipili to present them with the needed flow of
mana to the Aumakua. We depend on the Aumakua to know how to use those seeds to make
them come as future realities to us.
Get six boxes from your drug store and begin. Remember that we are not plodding over old
and dusty roads, but that we are breaking trails. Experiment. Keep score, as one out of six,
so you can see how you progress. Watch for experiences that may help the rest of us.
That accomplished, write briefly and clearly, words describing the thing or condition to be
used as the seed of a prayer-action. Tell your Aunihipili to take that seed and give it with
a flow of mana to the Aumakua (not to you). In this practice, we have all the needed Huna
elements of the high magic, including the boxes and papers to act as a physical stimulus. Walk
softly. Be confident.
Experimental Results from the Pendulum

Test for Mana
May 1, 1949
Covering the experimental approach to the use of Huna in HUNAand related religious and
REPORTS ON THE BOX EXPERIMENTS

Reports on the box experiments have been slow to come in, but those who have had time and
energy to drive ahead in this important approach to a better working understanding with the
Aunihipili, have made excellent progress.
The primary purpose of practicing with the boxes is to become acquainted with the Aunihipili
and to learn how it works with and for one, also how to work with it when considered as a
separate entity and NOT as a part of ONE consciousness.
The warm thanks of all HRAs goes to those who do such careful work in the experimentation
along various lines and, through their findings, add greatly to what we know. HRA Macabes
findings will bear close study. He has definitely determined the fact that the Aunihipili loves
to work with associated ideas thus giving us the symbols found in the study of dreams and
in free association when efforts are made to find what hidden or translated complexes are
harbored by the subconscious self and are causing trouble.
Psychoanalysis has been the chief method of discovering the complex so that it may be
drained off, and any short cut, especially if one can use it on oneself in spare time, would be a
boon. The work with the boxes seems to promise such a method. Everything depends on
finding a way to communicate directly with the Aunihipili as a separate entity, not when so
closely blended with the Auhane that it reacts to all intents and purposes as a PART of the
Auhane and, therefore, gives no inkling of its submerged thoughts, complexes, desires and so
on.
One cannot see what time it is with the watch left in the pocket, and one has similar trouble
seeing what is in the mind of the Aunihipili when it is merged into the complete and dual
unit which makes up waking consciousness. Through work with the boxes (and possibly with
the pendulum of which we will have more in the course of our investigations), we soon
come to get the watch the Aunihipili out of the pocket.
In addition to the promise that we may become well acquainted with George as a separate
entity who lives in the same house with us, there is the goal of being able to get the Aunihipili
to look at the crystallized part of the future which may be seen through contact with the na
Aumakua, and bring back a report on what is ahead, in much the same way as on what is in a
box.
A still more shining prospect is that we can, by patient practice, now that we have proven so
much of the Huna theory at this point, teach the Aunihipili to act as messenger so that we can
ask questions of the Aumakua and get answers. This was demonstrated as entirely possible by
the elderly woman kahuna in Honolulu who helped me sell my store and adjust other matters
of great importance to me. She used a slightly different method (see SSBM, Case 29,
beginning on page 336), but we know that it CAN be done, and our job is to find methods
suited to us which will achieve the same ends perhaps not as swiftly, but effectively.
Undoubtedly, the use of symbols will be continued by the Aunihipili in telling us, in terms of
our personal past experiences, what it learns from the Aumakua concerning the future, or by
way of guidance in our lives. First learn to identify objects in the boxes, then explore the way
ahead. We progress swiftly. MFL
PENDULUM TESTING EXPERIMENTS FOR THE MANA SURCHARGE

Up to March, 1949, we relied on the Baron Fersen method of testing a surcharge of vital
force, to see if one had been successfully accumulated. The hands of the charged person were
laid on the shoulders of the uncharged friend and then were slowly withdrawn. IF the friend
happened to have a considerably smaller charge of vital force, and IF the accumulated charge
were sufficient, there was a distinct pull exerted on the friend when the hands were drawn
away.
This method had its obvious faults, not the least of which was the need of a friend or, in
practice, a group, for the testing.
THE PENDULUM
The pendulum seems to be the answer to our testing needs. For some years the experiments
have been going on to test the many strange uses apparent in this field of psychometric
phenomena. The water dowsers have been known down the years, and the success of the
British campaign against the Germans in North Africa in War III, was made successful by the
finding of water along the route of march.
The pendulum has various forms and there are electrical machines which are used as a more
modern substitute. For our purposes, at least at this time, a very simple bob serves well
enough.
MAKING A PENDULUM
Making a pendulum is easy. To a five inch piece of strong thread or light string, a small
weight is fastened. It may be a small marble of glass or pottery, or a roundish button. One of
the easiest to make is formed from a three-quarter inch piece of red sealing wax such as is
used for sealing letters. (Any color will do.) The wax is heated until the end of the thread can
be pressed into the soft end of the piece of wax, and the wax is then melded with the fingers
around the protruding part of the thread to fasten it mere securely.
TO USE THE PENDULUM

To use the pendulum, hold the thread about three and a half inches from the wax bob (more or
less) and suspend the bob a half inch over the upturned palm of the free hand. The elbow of
the arm supporting the pendulum is pressed lightly against the side to steady it.
The pendulum will usually begin to swing. For me it swings clockwise in a circle about 2-1/2
inches in diameter. It swings (after getting a fair start) about 52 times and then slows down to
a step. This is my average or index, and if the swing is less, I know that it is an indication of
a lowered charge caused by the long hours or other wearisome activities.
Tests made on others show that each has his or her particular pendulum reaction and index
number of swings or movements back and forth in a straight line, the line falling as the
diagonal across an imaginary circle drawn on the palm. A few people get no movement of the
pendulum, and these are supposed to be poorer hands at using the method than the average.
Tests can also be made by holding the pendulum ever a signature written in ink. I have found
that the signature produces the same type of swing and the same number of swings or
gyrations as the palm of the person owning the signature. The signature of a person who
cannot make the pendulum react gives little reaction when tested by another. These are
averaged findings, and there are exceptions. Passes may be made over the table before placing
the signature on it to be tested. The passes, made with the right hand about five of them,
back and forth seemingly clear away the influence of other signatures tested at the same
spot. Tests made over the palm AFTER accumulating a surcharge, should at least double the
swings. My index of 52 rises to over 200. Signatures written when a surcharge has been
accumulated, show the same multiplication of swings.
Special Bulletin on Mana and How Not to

Become Drained While Doing Huna Work
May 15, 1949
THE BOOKLET ON THE RECENT FIRE-WALKING TESTS

The booklet by HRA Charles Kenn (Arii`Peu TamaÌti) will not be ready for a few weeks yet.
Mr. Kenn is flying over from Hawaii [on] May 23rd and hopes to have the copy ready by
then. If it is in final order, it will go then to the printing establishment of our HRA Thomas.
Plenty of time yet to order a copy. The price is estimated at $1.10 post paid. Those who have
ordered copies will be notified when the time comes to send in their payment. Mr. Kenn will
also bring motion pictures in color of the tests and will lecture here during his stay. The details
will be announced later.
THE REPORTS ON THE BOX AND PENDULUM TESTS continue to come in from the
Associates and many interesting results have been reported. (See details later in Bulletin).
COMING BULLETIN FEATURES will include a report by HRA Bob Beck on his
observations of a gentleman who apparently uses the kahuna type of shock by accumulating
a very large surcharge of mana and expending it almost instantly. This promises very excellent
proof of the Huna theory of the low mana (from several angles), and will furnish most
intriguing study and speculative material. Other Bulletin features will be along in turn. HRAs
are increasingly taking a hand with the reporting on findings and experiments.
THE GROWING INTEREST IN FIRE-HANDLING and fire-walking is to be seen in the
many articles in magazines touching on these topics. Recently, the Saturday Evening Post had
a fine illustrated article on the use of the fire test to determine the guilt or innocence of
individuals in Africa where theft or other crimes were involved. Natural History Magazine
and Mechanix Illustrated (March) carried articles by Wilmon Menard, well illustrated,
covering his fire-walking experiences in the South Sea island of Raiatea. The May [issue] of
Desert Magazine has a splendid article well illustrated by artist John Hilton, telling of the
fire-handling of Indians living down San Diego way. They used live coals in a healing
ceremony. (Article reviewed in this Bulletin.)
SPECIAL ANNOUNCEMENT: HRA B.E. Smead, (address c/o Everett High School,
Everett, Wash.) has offered his time and services to help Associates get acquainted by
correspondence. Those who would like to have their names and addresses and a note as to
who and what they are and what their background and interests may be, should write Mr.
Smead a short letter telling about yourself and giving your address. He will mimeograph and
send around sheets containing the information, then you can write to those whom you feel
would be to your liking as correspondents. Those HRAs more familiar with the studies in our
special field might be of great help later on as new members join and need coaching and
guidance. This holds great promise if well handled. Mr. Smead is a seasoned researcher and
an instructor in the Manual Arts. One of our best. Youll like him.
THE ARTICLES IN ROUND ROBIN MAGAZINE [published by the BSRA organization,
by Max Freedom Longs friend, Meade Layne] covering the presently known facts about firewalking (as mentioned in an earlier Bulletin) will not appear in the current issue about to be
released (owing to pressure of correspondence on HRA Editor Meade Layne following the
publication of the articles on the Koch Cure for cancer and other troubles most provocative).
The fire-magic articles will, however, be out at about the time the booklet on the amazing
Honolulu experiences is ready to be released. We are about to come at the problem from a
new angle, that of the fire-magicians themselves, not that of the puzzled observers.
VERY IMPORTANT DISCOVERY CONCERNING MANA

It has been well known for many years that work of a psychic nature often is very exhausting.
When we began our experimental work with Huna, we promptly ran into the fact that many of
us fell asleep in the midst of our prayer-actions after consciously sending a flow of vital force
to the Aumakua. Others felt tired out after the prayer-action was finished.
I was repeatedly warned by those long experienced in healing (by laying on hands and by the
help of spirits acting as guides and healers, but drawing vital force from the operator for
healing uses). On the other hand, friends who had always prayed to the na Aumakua (or
Universal Mind, Christ Spirit, etc.) had found that they escaped the exhaustion so common to
those depending on the other methods or sources of help.
In our own work with Huna, I, therefore, urged that we all invoke the aid of the Poè
Aumakua in all of our experimental efforts. I think that we have all done this faithfully, but
the exhausting effects of long treatment were still reported.
A few weeks ago I undertook to explore this part of the field and find, if possible, the cause of
the tiredness and the remedy.
I had concluded much earlier that the exhaustion was caused by a lowering of the level of the
normal charge of vital force (low mana) in the physical body and in its surrounding and
interpenetrating shadowy body (aka kino). I had seen many hypnotists gradually increase in
power and ability, only to become unable to work because of the utter weakness following
strenuous use of the hypnotic abilities as in giving shows or treating several patients in one
day. Dr. Nandor Fodor had pointed out the fact that mediums had to rest about half of the time
to regain the lost strength. The danger of insanity was known to be strong progressively as the
mana charge was lowered too far by one thing or another. (Mental causes as well as bodily
injuries or disease.)
The na kahuna symbolized this loss of the normal charge of mana as a wilting, fading, or
wearing out. (See Andrews English-Hawaiian dictionary for the root meanings of ma in the
word mana.) From other symbolic Huna words which use the word for water (wai) as a part of
a plural-root word covering this same idea of loss of the normal mana charge, the symbol is
that of, underground loss of water by seepage, as from a kalo pond.
I should (knowing what I already did) have seen the problem so clearly that I could put my
finger on the trouble and the remedy at once. But, like so many things in Huna, this was a
point not yet covered clearly in modern thinking, and I had been unable to see the forest
because of the trees.
Finding that I was becoming increasingly tired by the three and seven oclock work in which I
acted as the center for braiding the cord (aka threads) for the Telepathic Mutual Healing
Group, I set about finding a way to test the mana charge in my body and settled on the use of
the pendulum as the simplest and best method.
One evening I took my home-made string and sealing wax pendulum and made the customary
test of my own index charge of mana. It registered the usual 52 clockwise gyrations when
held over the palm of my left hand. I then made my usual use of the Huna method of
accumulating the surcharge of vital force, and as the hour of 7 drew near, found that I tested
my usual 230+ gyrations. So far so good.
I took up the box of letters which are used in the TMHG work to make the aka thread contacts
with those joining in, and held the pendulum over their edges, (They stood on edge in a
cardboard box held on my knees). The pendulum swung rather weakly back and forth across
the edges at right angles to them. (As usual) When the exact hour arrived, the pendulum
increased its swing and reacted with about a third longer swing. This kept up while the Poè
Aumakua was being invoked and the combined mana flows united in the braided cord and
sent as an offering to the Poè Aumakua. As I began sending out the usual telepathic images to
those taking part (to act as a check on contact, etc.) the pendulum motion slowed down but
kept swinging in the same direction. When the images had been sent at 7:04, the pendulum
stopped swinging almost entirely while we made our mental pictures (thought-forms) of the
conditions to be built into our futures. (And while I took up the letters one by one in my left
hand and called clearly to mind the images I had made previous to the evening in question.)
At 7:07 the pendulum again began to swing strongly, in the same direction, seeming to
indicate the flow of mana in through the aka threads to the Poè Aumakua, and carrying with
it the thought-forms of the prayer-actions. The swing remained strong until after 7:08 when
the work was ended by the usual, Let the rain of blessings fall. (Return flow of the High
Mana in some form.) A`ma`ma. At that moment the pendulum changed quickly and swung
at right angles to its former direction, ALONG the edges of the letters instead of across them.
The movement lasted about half a minute, during which time I felt a strong tingling (the usual
thing for me.)
I set the letters aside and found that I was suddenly very tired and sleepy. It was with an effort
that I took up the pendulum instead of taking a short nap as had lately become my custom. I
held the pendulum over my left palm and it registered only 19 small gyrations.
I realized at once that the eight minutes of intensive work had used up most of my normal
charge of mana as well as the surcharge with which I had started. It was very clear that the
mana had actually been sent out and used up.
Pulling myself together with an effort, I fought off the sag and inertia of mind and forced
myself to begin breathing deeply and accumulating a surcharge of vital force. My Aunihipili
was very slow to respond, but in about half a minute the feeling of swimming laxness of
mind began to go. By the end of a full minute the normal condition of easy control over the
body and mind was definitely on the way back. I became mentally refreshed and alert, and
soon began to feel wide awake and ready to plunge into my work. I took up the pendulum
again and tested my charge. The reading was 89 gyrations. In less than four minutes I had
recharged myself and was more rested than at other recent times when I had napped for as
long as fifteen minutes.
I COUNT THIS ONE OF OUR GREATEST STEPS TOWARD INSIGHT, and I offer
thanks and congratulations to several HRAs who have helped to bring the problem to a focus
so that we could get the answer. HRA Russell P. Schofield has been especially helpful. He
carried on a series of experiments in recharging himself many times a day while at his
exhausting mental-physical work, and found that he could recharge swiftly at any time, all
day long, and that he could work double the hours with less weariness.
I cannot too strongly recommend making it a practice to pause and recharge at any time when
there is a mental sag or dullness. In fact, any mental condition that is undesirable or out of the
normal run of things should be benefited. If one is overtaken by timidity or indecision, or the
feeling of not being able to face it or go another step, here is the magical remedy. Breathe
deeper and more strongly. Build up a surcharge. You will then find that the sun shines again
and all prospects become normal. We no longer have to drag through our days and our
work. We can charge up and get George back under control in a matter of minutes because
it makes the conscious self strong and positive.
In treating ourselves for health conditions, I feel certain that the hourly recharging with vital
force will he of the greatest importance. I suggest that when a surcharge is accumulated, the
Aunihipili should be instructed to work with and for us to carry an offering of vital force to
the Aumakua. Speak softly and say something like this, Loving Aumakua I reach out to you
now and send along the aka thread this offering of vital force. Accept it to use for your own
purposes and to help the world and me. (A pause here of a few seconds to let the Aunihipili do
the work) Let the rain of blessings fall. Amen. Then, while refreshed and alert and
strengthened (or cleansed by the return flow of High Mana), call up your picture of yourself
as normal in health and prosperous, happy and filled with the joy of Service. This will be
cumulative in its effect.
I am indebted to HRA Wing Anderson for finding for me one of the key things in the Oahspe
bible. Here is the first clear and definite statement found in any of the revealed writings (in so
far as I know) to verify the conclusions reached that the Poè Aumakua NEEDS the VITAL
FORCE WHICH WE CAN SUPPLY that we MUST GIVE it to them if they are to be easily
able to do the many things that affect this lower level of life and help us. It is a verification of
the findings made in our study of the na kahuna words for altar, sacrifice and worship. In
Report Bulletin 3 (reporting on the TMHG work) this deeply significant matter was explained
in detail, (and for the first time).
The Oahspe verification is to be found on page 396, Chapter XX, passage 6, on. In these
passages there is described a war on the higher planes of being. In it the ashram (Guardian
Angels or the Huna na Aumakua) were attacked with great force by evil forces. Here is the
central point:
Again the threatening adversaries stormed, and wondered whilst they stormed, that one alone
stood so boldly in face of such great odds and flew not away at once. And every ashar laid his
hand on the sleeping mortal in his charge, for by this his power was multiplied a thousand
fold.
It stands to reason that our na Aumakua, being spirits without dense physical bodies other
than the one shared by the three selves of the man, need the force of this denser level of living
to work in the denser materials, as in healing. We see that at seances the spirits MUST have
vital force to use for all their work in producing apparatus, transportations and
materializations. They take it from the medium and the circle, often leaving them all
exhausted.
While this idea that we must nourish the gods if they are to nourish us, is not new in India,
it has been misunderstood in other lands and their religions.
We have thought that the gods had all the power and that we must beg a part of it for
ourselves. In Christianity we pray, Thine be the Power, and the Glory In modern terms
we speak of drawing the Universal Life Force from some Universal Source which is
under the control of Universal Mind. It begins to stand out with startling clarity that the
Aunihipili and the physical body are the SOURCES for the force that is used on all three
levels of life in which the three selves operate. (No matter where the force comes from
originally, whether it be from sunlight reaching the earth or from other basic first-sendings.
The original force supposedly used by some form of consciousness to create our universe, is
beyond our reach of mind, so need not be considered seriously.)
The whole effort aimed at the testing and restoration to understanding use of the ancient True
Light of the na kahuna, would be well worthwhile even if this discovery of the secret behind
the use of the mana in working with the Poè Aumakua was the only one made. Fortunately,
we are making one discovery after another. And each step brings us that much closer to the
ultimate goal to come to know the na Aumakua and to work hand-in-hand with them, and
under their Guidance.
THE AUNIHIPILI CAN BE TRAINED

GEORGE GIVES THE NOD: HRA C.D.P., of Oakland, California has a most interesting
report to make on her experiments. She began, some time ago, to address her Aunihipili as a
separate entity, and she requested it to help her with its unique powers in various ways. It soon
learned what was wanted and how to do various things. The outcome was that George caused
her head to nod or shake no automatically in answer to questions. She writes, At first the
answer was reluctant. Now it is so enthusiastic that my whole body is shaken by the
response.
This Aunihipili soon learned to go out in the aka body and bring back needed information.
During the war it would check all the stores to learn which one had butter that day, and would
nod or shake as the stores were named. This saved making the slow rounds in search of butter,
and a mistake was seldom made.
In questioning George about the outcome of certain matters, it was found that if a yes
answer was very much desired, it would be given, whether right or not. When letters came,
George could tell accurately whether they bore good or bad news. He is responding well, but
slowly, to a daily lesson including, I am health. I am power. I am youth. I am life. When
asked if he wishes to help, and if he will carry a message to the Aumakua, he eagerly agrees
that he does and will.
George is also a great help in finding lost articles. Recently a case with a pair of glasses was
lost. George insisted that it was in the bedroom, but repeated searches turned up nothing. Still
he stuck to his guns. Days later, the glasses were found on the side rail of the bed below the
springs.
GEORGE ALSO CAN LEARN TO USE THE PENDULUM

HRA Edgar Block, lost a certain paper.
He looked three times in the box where it should have been. Then tried the yes-no
pendulum (and George, of course). The answer was a no swing to all the places he
suggested that the paper might be. The search narrowed down to that room and that table, then
to the same box, with a repeated yes. Another search was made of the box, and the paper
found. Mr. Block sends in much interesting information about his experiments with the
pendulum with seeds and plants.
GEORGE GETS THE ANSWER VIA THE AUMAKUA AND THE BOXES
HRA E.M.R. in Washington State, had a difficult problem. She did not know which of four
possible actions to take. She wrote out each of the four actions on paper and placed the slips
in four pill boxes, shuffled them, prayed for Guidance, and drew Answer No. 4. She called in
three friends one at a time during the day and had them draw. All three drew the same answer.
OUR AIM in this work is to get so that we can recognize the Aunihipili as a separate entity,
train it, work with it, and benefit by making use of its talents. We expect, in due time, using
one method of communication or another, to be able to get, via the Aunihipili, glimpses of the
crystallized future from the Aumakua, and guidance, with healing of body, purse or
circumstances. Also, eventually, the INSTANT response this, of course, demanding a
smooth and knowing ability to get the three selves working together in the proper way, with
thought-forms and mana properly made ready.
If you have not had time to try the box and pendulum experiments, or if they have seemed too
complicated or if you got no results do not get discouraged. Sit tight and give us all your
moral backing and encouragement. (That is, those of us who are hard at the exploration.)
There are shining possibilities ahead.
REVIEW OF THE VERY IMPORTANT FIRE-MAGIC ARTICLE BY JOIN

HILTON IN DESERT MAGAZINE
In the May, 1949 issue of THE DESERT MAGAZINE (address Palm Desert, Calif. 50 the
copy. Years subscription $3.50), is the article, BLACK MAGIC OF THE CAHUILLA by
artist and desert authority, John Hilton. It is illustrated by three fine photos, one of the chief
medicine man in his ceremonial cape of owl feathers and with a special head band, one of the
night ceremony with the glowing log in the center of the Indian gathering, and one of the
exterior of the crude thatch ceremonial house. The introduction reads:
Among all the Indians of the desert Southwest, the most secure economically are the
members of the Mission tribe of Cahuilla living in Coachella Valley of California.
Paradoxically, although these Indians derive their wealth from and are in constant association
with a large population of Anglo-Americans, their ancient tribal customs and religion remain
virtually a closed book to the public. Yet they do have a religion a very potent ritual, you
will agree, when you read John Hiltons story of their white and black magic.
Hilton, long a trusted friend of these Indians, describes a ceremony held at night for the
purpose of freeing two young men of the tribe from war psychoses taking the form of
continual nightmares of battle. Both had been through the worst of the actions in the Pacific.
Government doctors had failed to help them.
The medicine man said that the boys had become victims of newly released spirits from
some enemy they had killed. These spirits had clamped onto their souls and were determined
to live with them and torture them the rest of their lives. They were removed and sent on to
the spirit world where they could do no more harm.
The healing ritual began in the afternoon with a ceremonial feast, well attended, with a few
invited white friends (never open to the public). The place was at a secret ceremonial house
hidden in the brush. After dark there was dancing and chanting stomping and grunting and
the cleansing of the place by brushings and wavings of the owl feathers used by the medicine
man. The fire was also cleansed as well as the patients. A number of the chanted songs were
sung. Red coals from the fire were handled freely. One was taken into the mouth by the
medicine man and, drawing breath through the nose and blowing from the mouth, he sent out
streams of sparks. Three coals were thus used, until blackened. (Hilton was told that handling
red coals was easy if one first thought of his hand as getting hotter and hotter until hotter
than the fire, after which coals could be handled without burns. He later tried this and found
that it worked for him, but when he tried to put the coals in his mouth, the magic failed. His
Indian friend explained the failure by saying, Nobody sang. You cant eat fire without
singing. He was told that in the fire-eating, the coals taste Just like ice cream but be sure
dont breathe air in through mouth.)
After holding the brush of owls feathers over the fire and brushing both patients repeatedly,
especially about the head and shoulders, the medicine man took them in turn, blowing into the
patients mouth, nostrils and ears, then sucking at a point between the eyes, and removing his
mouth with a loud smack to spit out what appeared to be a wiggling white worm which was
thrown into the fire. When this had been repeated for both patients, they were again brushed
with the feathers while they remained kneeling. A short speech was made to them, and the
cure was complete. They slept well that night and have not been bothered since, writes Mr.
Hilton. Call it what you may, psychology, hypnotism, suggestion, black magic or white,
whatever it was it worked! Army and navy hospitals are full of patients today, suffering
from the same mental ailments which neither medicine nor psychology have been able to
cure.
Introduction to Fire-Walk Booklet

June 1, 1949
CHARLES W. KENN
Charles W. Kenn arrived in Los Angeles on May 23rd, as planned, and brought with him the
copy for the fire-walking report booklet also a mass of fascinating material that fairly cries
to be included but for which there is no room. With a simple directness that is far more
impressive than any effort to impress, he has laid before us the findings of the testing of the
fire-magic. He has offered no fancy theories, but what he has to tell, after being initiated into
the art, leaves one gasping mentally.
At the meeting of the John Anderson Group on the night of May 25th, he held us all for over
two hours while he quietly and methodically showed us what a vast and mixed field of
material stands before us in Polynesia.
He showed us the many mistakes that had been made thus far by investigators because they
could not avoid translating the Polynesian lore into Western thought. The thing that has been
missed is the psychology of the ancient Polynesian culture. What has seemed to be a hit-andmiss way of life from a social angle, is really based on a system so old and so intricate that it
avoids detection by the investigator. He overlooks vital actions and reactions because they are
so taken for granted by the native Polynesians that they do not think to explain them to their
visitor.
For the next twelve years the matter was allowed to stand. The professors and their friends
were satisfied that they had explained away the most spectacular psycho-religious
performance to be found in world history except in the phenomena of Spiritualism.
Now, in the Year of Grace, 1949, HRA Charles W. Kenn has, literally, tossed the question
back into the fire. More than that, he has gone behind the scenes and has given us the picture
from the angle of the fire-walker, and in doing this, has injected into the problem questions
which reach out into unexplored and hardly known corners of the field. The actual
phenomenon of fire-walking begins to dwindle in importance as we find ourselves asking
whether there are gods and whether they actually do die if not worshiped by their
devotees. Yes, the Veil does seem to be thinning very fast between this level of consciousness
and the next.
Work will be done to see how much can be crowded into the booklet, and later we will be able
to announce the publication date.
MISCELLANIES PAPERS
WITH THIS BULLETIN comes two sets of Miscellanies Papers, written in response to
questions which have come up in the HRA letters, and which may be of general interest to all.
Also included is a sheet used in the new lessons, and which points up certain angles of
approach.
EXCELLENT RESULTS WITH THE BOXES AND THE PENDULUM are being
reported from far and wide. These mechanisms offer the best way yet to get down to a
working acquaintance with the Aunihipili our George. Keep your pendulum down to not
more than 3-1/2 inches from fingers to lower end, even less if the pendulum is heavy enough
to exert a pumping up action on your fingers like a child standing in a swing. TMHG results
are sometimes amazing growing steadily better. MFL.
When is the Best Time to Make Mana?

June 15, 1949
THE REPORTS ON BOX AND PENDULUM EXPERIMENTS

The reports on box and pendulum experiments have been coming in steadily and it is
increasingly evident that we are opening up a new part of the amazing field of pendology and
supra-normal sensory mechanisms.
It is to be hoped that we may be able to develop a test with the pendulum for charges of the
middle voltage of mana used by the conscious Auhane and even for the voltage used by the na
Aumakua. We may even find a way to test for the return flow of Mana Loa. Lets keep these
possibilities in mind and see what we can do to invent such tests.
The pendulum seems to be a tool that allows us to get impressions from the Aunihipili, with
less coloring than usual by the Auhane. In this respect it is better than the boxes. The main
drawback is that the pendulum can only give us yes, no and doubtful answers to our
questions which we instruct the Aunihipili to ask of the Aumakua.
The pendulum test for vital force or low mana works well for the majority of us, and the
normal or index charge may run from 30 to 300 swings, while the surcharge may run from
100 to over 1000 swings.
There is another indication to be watched. The pendulum seems to measure a secondary
quality of the charge. When I am fresh, my pendulum swings in a wide circle and strongly.
When I am tired at around midnight, it swings in a small weak circle, but almost as many
times as when I am fresh. We may be measuring something which compares with the voltage
and the amperage of a house current, the voltage being the rate of vibration and the amperage
the amount of mana or electricity.
In a few cases, the pendulum will not move at all. In a few others, it swings or circles almost
without signs of stopping. It would seem that some HRAs have a natural mana supply that
replenishes itself constantly. We will have to take time to get the implications of these tests
evaluated in terms of our Huna studies.
Some authorities suggest that the continuous movement of the pendulum after a question has
been asked, indicates a subconscious self that does not understand what is wanted of it, or the
way to indicate by the swings the proper answer. It is agreed that the subconscious moves
arms and so causes the slight movement that causes the pendulum to move. The failure to
swing, on the part of the pendulum may also be an indication of lack of understanding on the
part of George, the Aunihipili.
HRA Mads S. Moller, of Glendora, Calif., has found in some old lessons a suggestion that the
pendulum be used as a means of training the Aunihipili and teaching it to respond to our
willed command. This exercise was also supposed to help one develop the ability to
concentrate. To use this method, one draws a circle on a paper about 1-1/2 inches in diameter.
One then draws a vertical and a horizontal line across the circle to form a cross. Our standard
pendulum which measures 3-1/2 inches from the end of the bob to the knot you tie to show
where to hold it between thumb and first and second fingers, may be used for this test. Hold
the pendulum over the center of the circle, and tell the Aunihipili to make the pendulum swing
back and forth along first one line and then the other, or to stop still where the lines cross, or
to gyrate following the line of the circle. Fifteen minute practice periods are recommended.
HRA Edgar Block has given a variation of the use of a circle drawn on paper. He suggests that
it be marked off with additional lines like the hours on a clock face, and certain types of
answers assigned to each of the lines radiating from the center.
The variations of this way of working with the pendulum are many, and with a larger circle
and more lines, more standard answers could be written in along additional lines.
It may be necessary to say to your Aunihipili, George, see to it that when we work with the
pendulum you take care not to let any outsider move it or influence you. No outside spirit, or
no telepathic influence is to be allowed. You get information from the Aumakua or where you
can, but YOU swing the pendulum and tell me the answer to my question. Be careful that no
spirit of any kind is allowed to bother us or steal vital force from us.
While the standard works on the use of the pendulum in dowsing or for other purposes seem
to avoid the hint of spiritualistic control that might throw the whole subject into the forbidden
part of the field, it is clear that this is a way by which spirits may converse with us after the
fashion of the Ouija board. If one wishes to hold such converse, well and good. If new at it, be
very cautious, of course. If one wishes to confine the work to the answers given by the
Aunihipili, that is something else again.
HRA. E.S.B. has made a very interesting report on his experiments with the pendulum during
a stay in a secluded place to work on Huna practices. I quote:
[Editors Note: E.S.B provided additional feedback that was printed in Bulletin #1, stating
that some of the information from the spirit named Wayne were lies:
ESB: At long last my Aunihipili decided it was time to get on the band wagon, and is now
working with me 100%. He chased the spirit companion, Wayne, out in the cold, and now,
through him (Aunihipili), I am in constant, intimate contact with my Aumakua that is
indeed startling to me Discount my last report. It is partly true, partly false. It seems that
our Aumakuas are the only spirits that we can depend upon completely, as the ancient kahunas
discovered.
Please consider that Waynes statements below are not to be completed trusted.]
I have just had a most wonderful and interesting experience. By progressive practice with the
pendulum, I found the power behind it and made the acquaintance of the finest character that I
have met in many, many years. This male spirit answers all questions to the best of his
knowledge, unless expressly forbidden by my Aumakua or his own, in one instance by a still
higher form of super-consciousness that intervened and denied my inquiry an answer.
My spirit companions name is Wayne. Here are some of his statements:
1. That he is the only spirit who operates the pendulum for me.
2. That he knew me when he was alive. (I do not recall knowing him.).
3. That he knows a lot about Huna.
4. That I can become a kahuna.
5. That he is acquainted with my Aunihipili.
6. That my Aunihipili has guilt fixations, and that he will tell me what they are, and find
out how to drain them off.
7. That until my Aunihipili is appeased and stops sulking, he, Wayne, and I will have to
depend on cross examination via the pendulum, which is very slow and tedious work,
using a process of elimination. (This process works out very well in the end on nearly
all subjects.)
8. He is not permitted to use the power he has, or my mana, to operate a pencil. My
Aumakua is said to prevent that form of communication.
9. [Ed. Note: text not published by Max]
10. That spirits pray to their na Aumakua
12. It is not difficult for him to see the contents of the six small boxes that I brought along
for training my Aunihipili. (He made a score of 100% in tests with the boxes although
I made it as hard as possible for him by mixing the boxes.)
14. That the na Aumakua are of dual sex, combined together.
16. That the na Aumakua are not the highest form of super consciousness, and that man
can understand higher forms. (Hence, I was right and the old na kahuna were wrong.
My Aumakua CONFIRMS this fact, through Wayne, at my request.)
17. That clairvoyance is not a practical working method of spirit communication with the
living.
18. That telepathy is the ONLY form of communication.

19. That he cannot see ahead into the future, but that my or his Aumakua can.
20. My Aunihipili is ashamed of the guilt complexes and does not want my Auhane to
know about same. (Wayne told me about five complexes dating clear back to World
War I times, and from there right down to date. He thinks they are all very foolish, but
have to be cleared away.)
25. That my mana is not the only force he uses, but that he has no power of his own.
28. That his, Waynes, Auhane will become an Aumakua in between 400 and 500 years.
(He had to get permission to tell me this fact.) (Apparently my Auhane stands in much
the same position to my Aunihipili as my Aumakua does to my Auhane that of a dear
parental guide and counselor.)
Note: HRA E.S.B. wired me a few weeks ago asking [for] help through the Telepathic Mutual
Healing Group for a sinus condition of long standing that was almost too painful to endure. I
began Huna treatments at once and continued with the help of those of you working in the
TMHG with me. Our patient began making a series of special Huna prayer-actions on the
hour all his waking time. The condition, which medical care had not helped, was cleared up in
a few days. Work now goes on for his wife and a son-in-law. Intensive work on the part of the
one being treated seems to speed up the response to the prayer-actions greatly. Our Catholic
friends have long made use of the hourly prayers, and usually make a pledge of one kind or
another to be fulfilled when the prayer is answered. I have seen some very excellent results
from this method. It includes a stimulus in the form of a pledge of a gift or act, and the hourly
repetition of the prayer brings the inner self into line for the work. In addition to the sending
of the thought-forms of the desired condition (automatically if not consciously in either case)
there is a steady supply of mana accompanying the emotional upsurge at the time of each
prayer. In Huna we would say that the na Aumakua were given enough mana to make the
desired condition come into manifestation quickly. Often a token payment is made before
starting the series of prayers, such as a gift of a lesser amount of money to the Church for the
poor, and the full amount is given later. This very logical procedure undoubtedly appeals to
the Aunihipili and makes it feel that it deserves the thing prayed for which is very important
and is perhaps the major element in faith.
HRA L.R. reports 100% accuracy of answers via her pendulum in finding out whether the day
is to bring in an abundance of business to her shop or little. She now is able to determine what
days must be spent at her shop, and what days are safe to trust it to another.
HRA. D.B. reports that her newly made pendulum immediately began to swing like crazy
and that it continues to do so each time she tries it. She suspects spirits, gremlins or what have
you.
An HRA finds that the pendulum swings more times when held between her thumb and first
finger than when held between thumb and second finger. I would like to have other reports on
this matter, also on a comparison with holding the pendulum thread with thumb and both
fingers perhaps having a button on the palm end of the thread to anchor it, as it is hard to
hold a fine thread in this way. Watch that the thread does not swing as from a slot, in one
direction, when held by thumb and one finger.
Reports have been numerous and encouraging on the good results being obtained with the box
practice. Scores rise slowly but steadily with careful daily practice. We must always
remember that we are doing very important work and are learning to work with and control
the Aunihipili. These are more than just experiments. They are invaluable steps toward
contact with the Aumakua.
Another HRA who has worked with the pendulum for years, comments that it may be used by
spirits, but that we must be on our guard for the usual rot that filters in when lying spirits
communicate and wish to cause trouble in the relations of friends and families. (Check SSBM
for material covering these dangers from what seem to be the na Aunihipili separated from the
na Auhane and so out of control and illogical, if not actively evil.)
OUR CORRESPONDENCE BETWEEN HRAs

Our correspondence between HRAs guided by HRA. B.E. Smead (see last bulletin), has
progressed. Groups are organized to write round robin letters, each member of a group
replacing his or her letter and sending it on as it makes the rounds. Do not forget to slip a few
stamps into your letter when writing to Mr. Smead to tell about yourself and ask him to help
you find a suitable group. If each member of a group writes a letter each time the round robin
packet arrives, it will make the letters all new in one round. Should work out well.
CIGBO has broken into the comics, thanks to a series of clever drawings sent by his
talented Uncle McBride of Dallas. He has also had his image done in sheet silver and has
been presented with a catnip mouse all dressed in hula skirt and lei. Much laughter at the John
and Naida Anderson group meeting where both were exhibited.
FIRE-WALKING REPORT
HRA Charles Kenn has had trouble getting time free to work on the additional material that
can now be included in the fire-walking report booklet. He has taken a room at a hotel to hide
out and get on with the work. It should not be long now. Meade Laynes invaluable magazine,
ROUND ROBIN, will have in this issue the fine material from Dr. Ryan on the subject, and in
the next issue a special article by me intended to order the general run of material and lay
before us the basic questions demanding answers.
FROM THE MAIL BAG

HUNA IS WORKING WELL in an increasing number of cases. Here are quotes from recent
letters:
This has been a marvelous demonstration of Spirit help. (Putting through a $9,000 deal
against great obstacles.)
Wonderful results of your help in my life are already in evidence. As per your suggestion, the
High Spirits seem to have substituted something far more desirable.
About two months ago I got an elbow hurt, the bone was shattered. For five nights, when
sending the vital force to the Aumakua, I put my left hand on my right elbow. Results were
marvelous.
Once more I wish to thank you for your continued prayers for Dale. (Small son who has
suffered from hay fever and has had to be given medication nightly for some considerable
time.) With the exception of two nights, his nose has not stopped up. I am certain that Huna
has worked for him. At this time of the year, the hot dry season, in the past two years, his
condition was pitiful. Incidentally, as a follow-up, I talk to his Aunihipili while he is asleep
each night, telling him he is healed and that he will no longer be bothered with hay fever.
Tonight I began laying on hands, too. He is a very slight little tyke, although healthy, and I am
anxious for him to build up more.
CONCLUSION
TWO PRAYERS are included with this bulletin, and discussed. Many of you have had the
Little Prayer already, but now all will be sure to have it. It is very potent if used with the
Huna knowledge behind it. [I will include the Daily Prayer of Cleansing or the Little Prayer
here. The other prayer and the discussion are not available with my copy of the bulletin. ed.]
The Little Prayer To be said each night before going to sleep.
If I have hurt someone today
In word or thought or deed
Or failed another in his need
I now repent.
If I could take those steps again
Tomorrow would I make amends
And heal with love those hurts.
I do this swear.
And if someone has hurt me deep
And no amends are made
I ask the Light to balance all.
I count the debt as paid.
Beloved Aumakua
Whom I love and who I know loves me
Come through the door I open wide.
Make clear my path to thee.
Au mama, ua noa.
MY MAIL continues heavy. Orders for SSBM are filled the day received, always, but other
letters may be several days in the answering. Thanks to all of you who have written greatly
appreciated letters marked No answer requested. You are making the larger and more
frequent bulletins possible. Your generous help with the work fund for Cigbos box is greatly
appreciated and helps so much. MFL
The Most Advanced Human in History?

July 1, 1949
THE FIRE-WALKING BOOKLET

The Fire-walking Booklet by HRA Charles W. Kenn, went to our printer, HRA Thomas, on
June 25th after more copy was added and the editing done. Owing to the fact that many HRAs
ordered more than one copy, at the $1.10 estimated price, we will have about $300 to spend
on the edition and can have more and larger pictures. It is hoped that we can have some of the
booklets bound in board covers and get them into libraries. The libraries, you know, will take
nothing not bound in this way. The work is being done at cost, and the booklet will be
something to be proud of. The implications of the tests are such that they should make all
readers sit up and take notice. For the first time, there will be given the exact ritual and the
exact prayers. This is the first really important material on fire-immunity to be given those of
us who desire to understand the phenomenon rather than to try to prove that it is not valid.
THE ROUND ROBIN issue for June-July has started the fire-walking ball rolling in a
splendid way by publishing, complete, the information gathered over a period of many years
by Professor C.J. Ryan of the Theosophical University. In addition, there is given the article
on the general subject of fire-immunity with many instances, especially in psychic science,
from Dr. Nandor Fodors famous but rare, ENCYCLOPEDIA OF PSYCHIC SCIENCE
(quoted so widely in SSBM). Of course, Editor Meade Layne introduces the round-up of all
that is known up to this point, and his article is inclusive and provocative. His definition of
MAGIC [is] something to preserve in our files for future use. Our own HRA, Rev. N.
Vanora Wattson, has a very fine article on her experiences in connection with the recent firewalking feats upon which Charles W. Kenns booklet reports.
Her account of her own fire-walk and fall on the hot stones is exciting, and she gives a good
digest of the history and theory of Polynesian fire-walking in her two-page account.
ROUND ROBIN should be ordered at once. This June-July copy may be had post paid for
50, while the supply lasts. (A years subscription is $3.00 and is a delight as well as a must
for every Illuminist and student. For $5 one gets both the RR and membership in
BORDERLAND SCIENCE RESEARCH Associates with its special releases covering
anything new and important in the field from flying saucers to the latest and most significant
news from the other side.) The interest in the Koch Treatment runs high, and those who are
anxious to know more about this treatment (fought by the AMA) will do well to watch RR.
M.C., who is also and HRA, gives another of her fine articles on levels of consciousness and
related forces (from the angle of her Tibetan teachers). Many other choice articles and bits.
IT IS TIME NOW to send in your $1.10 (add 3 for sales tax in California) for each copy of
the FIRE-WALKING BOOKLET you have ordered (if you have not already sent in the
payment). These booklets will be sold outright at this price through HRA Thomas. A hundred
dollars has already been paid in to get the type setting off to a flying start, but we need the rest
to buy the cuts, paper, ink and binding, also press and labor. (Some extras are to be run off so
that we can later have the board-bound copies if we wish to donate them to our libraries and
perhaps do something to make the public aware of the significance of studies under the aegis
of Huna Research Associates.)
RATHER STARTLING to the onlooker was the color film of the fourth fire-walking test
shown and lectured by HRA Charles Kenn recently, before the Travel Film Club in Los
Angeles. The Chief had performed his rite and the lines of people were crossing the walk of
very hot stones. The stones were very uneven under their bare feet and they went along at a
normal walking pace, their arms often stretched out at the sides to keep their balance. There
were smiling and animated faces on the sidelines, but those treading their way across the hot
stones wore the expressions of sleep walkers earnest, and slightly removed. They came
towards the camera, hardly eight feet apart. At the sides of the pit stood the young assistants,
faces set, hands slightly extended, watching lest someone falter, and ready to leap on the hot
stones to help them off if the magic chanced to fail. Suddenly a hatless young man leaped
high in the middle of the walk and almost sailed past the man in front of him to get clear.
Gaining safety on cool earth he danced, lifting his feet knee high. Mr. Kenn said thoughtfully,
That man you just saw get the hot-foot, was badly burned and in the hospital for some days.
So far as one could see in watching the picture, there had been nothing to distract this
gentlemans attention, as had been the case with others who were burned. (Perhaps half were
distracted.) The reason for some being burned, but not the majority, is not yet clear, but from
our knowledge of Huna, we can guess that a complex, lack of faith, or some similar
subconscious mental element caused the protection being given to be rejected. If this is the
case with the fire-walkers, the same should hold true in healing of body, mind or purse where
others are not involved and the interplay of power is between the individual and the unseen
Conscious Entity or Entities manipulating the power.
ITS VACATION TIME

IT IS VACATION TIME for the John and Naida Anderson Huna Group. (Los Angeles
members please note.) This has been a good season for this group and many things have been
tried. It has also acted as host when visiting HRAs have wished to attend and see at first hand
the methods used to accumulate the surcharge of mana for direct and telepathic healing work.
John and Naida have been most kind and generous in providing a meeting place. With the
summer vacation period over, it is hoped that a small hall which will seat up to fifty may be
found, centrally located, and with low rental. Notice will be given in the bulletins of the date
of resumption of meetings. Visitors from the East have been frequent of late weeks and have
given hearty support while here.
REPORTS ON WORK WITH THE BOXES AND THE PENDULUM

REPORTS ON WORK WITH THE BOXES AND THE PENDULUM continue to come
in and it would appear that the estimate given by the texts on the use of the pendulum are
about right for us in our Huna tests about 80% of us find we can use the bob with little
trouble. The other 20% may be unable to get a movement of the pendulum, or be unable to
control its movement with the mind to the point of getting the pendulum to take orders. As a
part of learning to use the instrument, one needs to be able to give a mental order and cause
the swing to be straight or circling. Some have followed the advice to try different lengths of
string or thread on their bobs, and to experiment with holding the thread between thumb and
second finger if no action comes when using the thumb and first finger. Or, the pendulum is
given an initial swing to break its inertia, and then is allowed to change the motion to what
it should be to fit the work in hand. Many HRAs are getting excellent results and ask for more
information. As information is accumulated, special instructions for experimenting will be
given.
MORE NOTES ON THE PENDULUM

A good condensed text in the use of the pendulum has been written and mimeographed by E.
Dudley Haskell, O.A.B., C.S.S., who heads the American Society of Radiesthasia. It is called
Elementary Instructions in Radiesthesia 1 and sells for $1.50. (Membership seems to be
open to all and dues are $5 a year, which gives a free bulletin now and then and half price on
all the instruction material.) The address is Suite 1415, 208 West 23rd St., New York 11, N.Y.
This text is filled with details of theory and practice, and has exercises to be taken by the
beginner to develop skill in the use of the pendulum.
On page 7, item 12, HRA Haskell gives information that is most interesting to a Huna student,
even if written without regard to Huna. The caption is, IMPREGNATION and
REMANENCE. I quote: The radiations of any substance will penetrate other substances
around it and tend to cause confusion. This is called impregnation. But what is more
confusing and disturbing is that such radiations tend to remain, even after the original
substance causing them is removed. Thus if an egg is placed on a table, it will leave its
radiations on that spot and they may be detected after the egg is withdrawn. This is called
remanence. It is because of this that farmers who are not trained radiesthesists have no
success in determining the sex of eggs. The person handling the eggs leaves his or her
radiations on the egg and each egg in turn leaves its own remanence on the table. The
untrained farmer cannot tell whether he is getting the radiations of the egg or the remanence
of other eggs or the remanence of the handler. Some remanence may only remain a half an
hour, others may remain for days, weeks, months, years. Many believe that remanence
remains for centuries. In making tests, one after the other, you should remove the immediate
effect of remanence by passing a strong magnet over the spot or by dusting a little powdered
sulfur over the spot. Your pendulum also becomes impregnated by radiations and this
remanence should be removed by touching the bottom of the pendulum with your fingers
the natural magnetism of your fingers will remove it. Your hands also tend to become
impregnated, and this can be removed by shaking your hands loosely sideways, as though to
remove water from them, and then rubbing them briskly together.
RADIATIONS OF THE BRAIN by Dr. Oscar Brunler

Dr. Oscar Brunler, in a lecture given in New York in 1948 (mimeographed and made available
at $1 each for two lectures by A.M.R. address above), explained that every substance gives off
a typical radiation at all times, whether as a pure substance or as a part of an object or
organism. In the history of the growth of the knowledge of such matters, it is pointed out that
instruments of great sensitivity have been invented to measure these radiations. The Bioscope,
originating in France, measures the radiation from the eyes when they look at a thing. Brain
waves and radiations are measured and each organ of the body can be tested to see if its
radiation is up to par.
In his article on Radiations of the Brain, he writes, Besides measuring the radiation of the
brain directly from the head, we can measure it from a persons signature, from his
handwriting, from his paintings or drawings. The eyes, which are watching the letters as they
are written down, radiate a force onto the paper or onto the canvas on which we paint. We can
measure the radiation from the handwriting and check it up with the writers brain radiation,
and we find that both are identical. I found that common salt the great solvent in nature
absorbs rapidly the radiation from letters, manuscripts, oil paintings, etc. By placing salt on
paintings or manuscripts we can measure the altered radiation of the salt. In this way it is
possible to measure, even after centuries, the brain radiations of people as their radiation
adheres to paintings and writings for centuries. The paintings of Leonardo da Vinci the
greatest all-around genius the world has known and the manuscripts of this great man, give
the identical wave-length and his is the highest radiation I have discovered so far, namely 725
degrees Biometric which corresponds to a wave-length shorter than the shortest invisible
ultra-violet rays. After more than seven hundred tests, we can maintain that the wave-length
of a living individuals brain and that taken from a manuscript or letter written by him is the
same today or in a hundred years time. We are, therefore, in a position to assess the mental
powers and the mind of people even after their death.
Going back to Mr. Haskells writing (page 2, item 3) we read, Our body and nervous system
is like a radio; it picks up and amplifies radiations (some say 50,000 times) and the pendulum
is merely the ear-phone or loud-speaker which gives us the results the movements of the
pendulum can never mean anything without a pre-arranged mental convention or agreement
concerning these movements.
One of the apparent difficulties confronting us in our approach to radiesthesia via the
pendulum is to be found in the obvious fact that the pendulum does NOT behave as any other
measuring machine with which we are familiar.
We incline to argue that if everything sends off a radiation, and that the body picks up and
amplifies these through the pendulum action, then each of the endless changes of radiation, as
from eyes to liver to brain, should have its particular and appropriate movement through the
pendulum.
We argue that these radiations, on the contrary, cannot be registering directly through the
pendulum in a purely mechanical way. In addition to the supposed amplification, the element
of consciousness must enter in at the point at which the conventions are agreed upon, and a
movement of the pendulum arbitrarily assigned to the specific radiation from a certain source.
This ingredient of CONSCIOUSNESS is given, as a rule, as the subconscious. In addition,
some, like Dr. Brunler, find the need of a super-conscious to account for all the amazing
things that can be done with the pendulum.
If we stop arguing at this point, we have a radiating energy which is picked up by the
subconscious through the body, then amplified and reported by way of agreed-upon
movements of the pendulum. This would answer fairly well, but then we come to the strange
matters of IMPREGNATION by this radiation, so that even the surroundings of a tested object
are tinctured for a considerable time, and to REMANENCE (if there is a real difference),
which may make a signature or a painting retain its impregnation for centuries.
To explain this additional peculiarity, we are practically forced to admit that the radiation of
an object, such as the egg or the person testing it for sex, or the table holding the egg (to say
nothing of pendulum and the hand that holds it), deposits an invisible and intangible
SUBSTANCE on the things it TOUCHES and that this substance, in its turn, continues almost
indefinitely to radiate the same type of wave-length or the same form of energy.
All of this brings us back to Huna. (We must remember that our organization has for its
purpose the investigation of the ancient system of the na kahuna, and that when we touch on
the pendulum and its actions, we do so in the hope of getting more information concerning
Huna proofs or disproofs.) So far as I can find, in my hurried study of the scant materials
before me covering the use of the pendulum, no one has seen clearly the necessity of
demanding a SUBSTANCE as an ingredient in the theories covering radiesthesia. It may be,
of course, that the etheric double has been pressed into service by some student seeking an
invisible substance with strange and enduring characteristics, and one that would, with
accompanying radiations impregnate and give remanence.
The aka or shadowy body of Huna, as may be expected, fills the need for this substance
better than anything as yet proposed. Let us check the main characteristics assigned to this
invisible, STICKY (pili, root in the word for the subconscious, Aunihipili, which refers to the
aka body as being sticky, [and] not, of course, to the consciousness that IS the Aunihipili,
inner self or subconscious) and greatly enduring substance of which the shadowy body or
etheric double of all material things is composed.
The aka substance, if we understand the Huna lore correctly, was peculiar in the fact that it did
not stand out alone as an isolated substance. It was always found combined with mana or the
life force, and with some form of consciousness. No mana, no aka. No consciousness,
neither aka nor mana.
If we grasp clearly this significant concept, we see at once that it explains the fact that the user
of the pendulum must come to some convention and agree with his subconscious, as the
instrument of pendulum movement and the registration of radiations. We can say that the
subconscious self has for a part of its abilities (together with remembering and the use of
telepathy) the faculty of picking up the one set of desired radiations when tests are made. It
would seem that, as the atmosphere around us is filled with radiations from every object in
sight or even at a distance, this would be an impossible task. However, the fact remains that it
is expertly done by the Aunihipili.
We may well ask why, if such skill is present, the Aunihipili cannot sort out the needed
radiations and avoid the radiations left by the egg formerly placed on a given spot on a table.
This is really the most baffling problem of the lot. But, when we draw on Huna and recall the
theory that the aka substance is very sticky, and that some of it sticks to anything touched by it
as it surrounds an egg or other object (as an etheric double or astral body) we begin to see
light.
The egg just tested, upon being taken from the table, leaves some of its aka substance sticking
to the table and to surrounding objects, even pendulum and hands. Because a fine and
invisible thread of the aka substance is spun out to make a fairly permanent contact between
the egg and the things it has touched, and because this contains mana and consciousness or a
connection with the consciousness of the egg (all things have their form of consciousness in
Huna), we see that the radiation peculiar to the egg remains as a remanence which sends out
the same wave-length.
This idea of stickiness on the part of aka bodies, and of its ability to withstand being stretched
out in a thread almost indefinitely, makes one wonder why the aka substance is not all used up
in a very short time. We, as individuals constantly touching things with hands and sight and
hearing and smelling, would seem to need a constant replenishment of our aka bodies. And it
is reasonable to believe that this replenishment comes in some such manner as the
replenishment of expended substances in our physical bodies, or of our vital force (mana).
Given a self-replenishing, sticky, invisible aka substance which is a perfect conductor of
certain energies, especially mana, and perhaps radiations in general, we have the missing link
of pendology, provided, of course, that we do not forget that there is always mana or life force
present in aka substance and that these, as a pair in combination, serve constantly as a vehicle
of consciousness. In Huna, consciousness is enduring to a great degree, if not permanently,
and on the other side of life as well as on this. Thus, a thread of aka substance, activated by
mana, would connect the painting to the dead painter even after a century and allow a measure
of his mind to be taken.
The use of a strong magnet or a dusting with sulfur to clear away the impregnation or
remanent, needs to be studied in relation to the aka substance theory. Kilner and others, in
making studies of the etheric double or human aura, have found that magnetism and
electricity have definite effects on the aura and cause it to retreat into the body as magnets or
charged objects are brought near. Ectoplasmic rods sent out by the medium to cause tables to
lift, in Dr. Crawfords tests, were repelled by having the hand brought near them, (the hand
bearing its normal charge of energy, it is to be supposed), but were not repelled by a glass rod,
the latter being an insulator for electromagnetic waves as well as for the lately discovered dielectric balancing or negative waves.
We may guess that the magnet or even a hand, might clear away the remanent. While we
know that the body reacts in various ways to the radiations sent out by different substances, I
have found no statement as to why sulfur should drive away the remanent, while salt collects
it and makes it appear to accumulate so that it will give a more powerful radiation to the
pendulum.
The touching of an impregnated pendulum to clear it suggests that the charge of the body is
such, normally, that it will drive away the aura of aka substance or stop it from radiating. This
is just a guess, of course. On the other hand, the mental element may enter the action when,
with intent to clear the remnant, we use magnet or sulfur. When, to clear the hands of the
impregnations, we shake them loosely at our sides, then rub them briskly together, as Mr.
Haskell instructs, we have a definite mental action turned against the impregnation and
probably the use of the mana in the body of the operator as well.
This brings up the question [of] whether the aka thread can be broken or made inactive by
mechanical or mental means. In our Huna sources we find nothing to give us a definite
answer, but in radiesthesia we seem to find definite indications that something of the kind can
be accomplished. In India there is to be found the idea that a silver cord connects the dead
body with the departed spirit of a man and that fire will break it. Burning certainly changes
the composition of most materials and one would naturally expect to find a change made in
the moorings of any cord made up of aka threads.
These are speculative materials which we work with, but while their importance may not be
clear immediately, we may later arrive at better understanding. It is interesting to see that
Huna, as we now understand it, seems always to fit neatly with late discoveries and, what is
more, often serves to throw new light on problems.
Perhaps some of the HRAs who are old hands at the use of the pendulum will consider these
random ideas and add to or correct them. They may also try out some experiments for us. One
good experiment would be to see what effect the magnet or sulfur or the mental command,
might have in cutting a written signature off from its owner so that it would no longer give the
typical reaction of the owner. This experiment might possibly help us to discover a way to cut
off the aka thread contact between an obsessed person and the obsessing entity, provided the
entity could be dislodged from the body by some method, and provided it did not have the
ability or intelligence to find its way back to the victim. In this connection, we may do well to
recall the use of fire, of the wand of feathers, and of mental action to cure the young Indian
soldiers who came back from the wars bedeviled by nightmares said to have been forced on
them by the spirits of those they had killed in battle. (See the report in a recent bulletin on the
article in DESERT MAGAZINE by John Hilton.)
Keep up practice with the boxes and the pendulum. Their importance as help[er]s in the use
of, and understanding of, Huna, is very important. MFL
MESSAGE TO THE HRAs of the TELEPATHIC MUTUAL HEALING

GROUP
Everything points to the fact that we are on the right track in our work, needing only more
practice, more skill and, eventually, trained workers to help find and remove fixations.
Better and better results are being reported in the healing of body, mind and circumstances. I
am convinced that by joining our mana through our braided cord of aka threads which meet
here at the center, we are able to multiply our power and effectiveness. For those who are ill
and who lack a proper supply of mana, it is especially important to have this mutual help by
telepathic union.
I realize that it is difficult for some of us to work alone, day by day, if unable to sense the
contact the tingle of it, or pick up the telepathic images I send out twice daily. I wish that I
could find something to say that would be greatly encouraging, and that would bolster faith. I
wish I could offer an antidote for the habit of mind that causes one to slip back into old mental
attitudes and loose the inspiration found at first contact with this Huna method of group
prayer.
Perhaps the mention of the words used by the na kahuna might help to bring faith and
understanding. Look again at the word mana. This means the vital force of the subconscious
or inner self. We accumulate an extra supply of this force by commanding the inner self to do
so and by breathing more deeply.
The next step is manaò, which means to think. This shows us that we must use our mana to
create a thought-picture of what we desire. But just to think about it is not enough. The na
kahuna built root on root into the basic word mana in describing the process of successful
prayer. From manaò we go on to the next step, manaòìa, which means a thought plus to
make real. It also means, faith, full confidence, or complete belief.
This is the end step in which the mana and the thought-form or picture of the desired
condition are made REAL by the Aumakua or by several na Aumakua working as one. This
REALITY, this REALIZED STATE, is as real as tomorrow is real, or as next year. It is an
invisible reality, just as tomorrows sunrise, but the details of the day ahead may yet be
changed before the day arrives.
If we rise and break the shackles of fear and doubt, we can come first to understand, and then
to KNOW that with our prayer-actions and with the help of the Poè Aumakua, we have
actually created a condition as real as tomorrow or next year. And, when we come to KNOW
this, we will happily and expectantly return to the daily or hourly task of sending mana to
water the seed we have planted with the Aumakua.
In this work we become full partners with our na Aumakua. We do a full half of the work. If
we do less, the work is not done. This is very hard to grasp after so many years in which we
have said a prayer and considered our part done. Now we must understand that in order to
work, a prayer must be made in the ancient and secret way, with sacrifice (the giving of mana)
and with the steady thought-building that provides the mold into which the answer to the
prayers is cast or made REAL in the future so that it can arrive with some new day as a
WORD MADE SUBSTANCE. The word which embodies the thought-picture comes
first. We read, In the beginning was the word, and we begin to understand the process of
creation that covers all things great and small.
Mana is the waiòla or water of life, in which water is the symbol of mana. Behind the idea
of world saviors giving their lives to save the world, is hidden the most important and closely
guarded secret of the na kahuna. We sacrifice life itself share our life-waters with the Poè
Aumakua in each Huna prayer ritual. Life is our greatest possession. He who gives his life in
this way, saves himself. At the same time, he may be helping to save the world. MFL
THE TELEPATHIC MUTUAL HEALING GROUP

The Telepathic Mutual Healing Group work continues to grow and to get results ranging from
small to large and from slow to almost instant. Few get no help at all. Circumstances
involving the lives of several people take longer on the average to correct. In the past few
months this work has been joined by some of the most experienced and able mental-spiritual
healers in the country, and almost every mail brings news that calls for a joyous rendering of
thanks to the Poè Aumakua for loving help. I hope to have permission by next bulletin time
to pass on to you the experience of one of us a real miracle of healing with checks run by a
physician, and a year allowed to pass to make certain that there would not be a relapse. (So
much of the healing done by the Christian churches these days is subject to quick relapse.
Huna promises more enduring healing.) MFL
GET YOUR TMHG TIME SCHEDULE RIGHT

Seven oclock, Pacific Standard time, corresponds to:
8 oclock Mountain Time
9 oclock Central Time,
10 oclock Eastern time.
During the months when any section of the country is on Daylight Savings Time, a time
adjustment has to be made. For instance, if California is on Pacific Coast Standard Time (as it
will be all of 1949) and New York is on Daylight Savings Time, then 3 P.M. in California (for
the afternoon TMHG period) will be 7 P.M., and 7 P.M. be 11 P.M. in New York.
Clock time, during the months when, in some states, there is Daylight Savings Time, is one
hour later than the Standard Time of that section. A telephone Information call will tell you
what time band you live in, if you do not know.
NOTE: Many HRAs who cannot work on the regular hours, work alone on the even hour,
sending their surcharge of mana through the braided cord. (I do not have to be working here at
the center at the time anyone of us can activate the braided cord of aka threads by sending
mana into it from a distance by telepathic means.) Send the mana for two minutes, then make
your picture of the desired condition and present it with a further flow of mana to carry the
thought-forms to the Poè Aumakua. Always picture world peace as the background of your
own desired conditions. In making a prayer-action in this way to include others, we make
ourselves one of the larger family and are entitled to ask help from all the Poè Aumakua of
all the others in the family.
Open your heart to the world. Grow a little each day in kindliness and wisdom. Expand.
Cigbo HRA Kitty
[Editors note: the initial portion of this article is from Max Freedom Longs aka kitty named
Cigbo. He writes portions of many of the HRA Bulletins. He gets blamed for most mishaps,
and is quite humorous. The style and spelling errors are examples of Kahuna Maxs great
sense of humor. He was quite fond of cats and had many.]
July 1, 1949
Dear Aunties & Uncles,
This is your very own CIGBO, cigar box Huna kitty, wishing you all a Gee-Lor-Ious 4th. May
we all fire-cracker-walk without a blister!
Now I got to announce out, ME being the only one around the STUDY that pays attension to
fienances for us HRAs (or that pays for stamps and pays the bills for paper and that black
imbalming ink fluid for our ancient Mummygraff that came out of a pyramid, and then sailed
on that Ark with HRA Mr. Noah).
First I got to announce out that I am terrible sorry bout how bad the first page of this
Bullington [is] printed. Boss said, Blame it on Cigbo, so Im sorry. (I dont know what was
wrong, but spect that the stenchil wasnt properly imbalmed bout steen years ago when it was
made. Or the papyrusus we printed it on might not have been fresh either.)
Next I got to announce out that I thank all you Aunties and Uncles that sent me stamps and
money and stuff last month. NO END! Even if I didnt get time to write to tell you so.
Nexter, I got to announce out that us HRAs are going to have a SPECIAL QUARTERLY
BULLINGTON. This is only for my Aunties and Uncles that arent very much interested in
Huna after all, and who dont have time to read all that stuff Boss writes now twice a month
(unless WE go camping or get tired, or just get tired).
And nexest, I got to announce OUT, that MY cigar box gets too empty, and MY feet too sore
scratching up stamp and paper money out of it, to send bullingtons to Aunties and Uncles who
dont really want them. So I want all you Aunties and Uncles who are just a tiny bit interested
(only about a dollars worth a year instead of a month) to drop me a line and say, Dear
Cigbo: I want to be a 1/4 HRA. Ill sort out the address stenchils and put the 1/4 HRAs in a
special box, and every three months Ill remind Boss to write a few pages to tell what has
been tried and what has been guessed and what has been done since you heard from us last.
Hows that? Itd be a terrible big favor to ME if youd just let me know you hanker to be a 1/4
HRA instead of just forgetting ever to write to me and send a bit of catnip and some stamps.
Course, those Aunties and Uncles who havent got any catnip or stamps to send, can keep on
spearimenting for us and sending me love, and Ill see that they get bullingtons when I got
stamps. But I got at least to have love enough, anyway so as to have a pistol card fired at me
often enough to keep me purrrrring. If I dont hear from you and you havent even sent love
for a long time, to say nothing of catnip, I might even forget all about you. (I betcha that
scares any Auntie or Uncle who thinks stamps grow on that little plumb tree outside our
Study. Even plumbs wont grow on it.)
SPECIAL announcing out for all the NEW AND SHINING Aunties and Uncles: That firewalking booklet by Uncle Charlie can still be ordered. Just send me $1.10 for your copy and
Ill give it to Uncle HRA Thomas and hell print one for you.
Love and purrs and EVERYTHING, from your own
C-I-G-B-O hra kitty
Complex Huna Concepts Simplified

July 15, 1949
THE PROGRESS OF THE FIRE-WALKING BOOKLET

The type is all set and it ran 44 pages. Our booklet is to be 53 inches in size, and our printer,
HRA Franklin Thomas, is waiting until Cigbo can supply enough money from advance
payments on the orders to allow the cuts for the illustrations to be ordered.
Less than $100 has come in although 278 booklets have been ordered. If the response by way
of advance payments does not pick up immediately after this bulletin is sent out, plans will be
radically changed. Only enough copies will be printed for those who have sent in their
payment, and the plan to have half-tone cuts and a larger edition to give extras for HRAs still
to come, will have to be dropped. For illustrations for such a small edition I will borrow the
original negatives from Mr. Hu, the photographer who made the pictures of the fire-walk, and
rig up a darkroom so that I can print photographs to go with the books as illustrations. My
face is very red. Mr. Kenns is pink, and CIGBOS is almost purple from trying to scratch up
the missing $200 from his splinter-bottomed cigar box.
May I repeat that no one stood to make a profit on the writing, printing and distribution of the
booklet. HRA Thomas planned to try to break even by printing up some extras at his own
expense and selling them to his friends if he could. All the rest was a labor of love, of course.
No one is to blame for the difficulty, so we will blame it on Cigbo, as usual. He doesnt
know any better and accepts all things laid at his door philosophically.
HRA CHARLES KENN

HRA Charles Kenn paid me a final call on July 8th, read proof on the prayers and invocation
given in the native dialect of Huahini, at the printers, and sailed via plane with his parents on
the 11th. He hopes to come over from Honolulu again in September for more lecture work
before university groups and will, of course, do his best to spread the news of the rediscovery
of Huna. The new Huna Group in Honolulu has made an excellent start and our hearty
congratulations go to its members.
[Editors Note: The booklet was eventually published under the title Fire-walking: From the
Inside. This book is required reading for all advanced students and initiated Umu Ki Priests
who continue this Fire-walking tradition. Ive had photocopies of this very rare book for a
number of years. About a month ago, I was fortunate enough to find an original copy of this
47-page book from an estate sale. (The picture of the cover and title page are below). I know
of only one other copy still in existence. If you have a copy and ever want to sell it, please let
me know. At least one other Fire-walker I know would like to own an original copy.
Manawanui
THE PENDULUM STUDY

The Pendulum Study continues to go forward with a great show of enthusiasm from the
majority of the HRAs. Reports come in daily on the results of individual experiments. Under
the coaching of HRA Edgar Block, who issues mimeo sheets to his friends now and then on
these subjects, the Fresno HRA Group (Calif.) is planning experiments with seeds treated and
untreated with mana.
OSCAR BRUNLER
Oscar Brunler, dean of the dowsers and inventor of instruments and processes, gave the good
news in an evening spent talking over the pendulum, that we were free to make use of any
information in his published articles or which he could give us in other ways. A special page
on such information will be found in this bulletin.
His associate in his work, Dr. Calver, makes very excellent coffee and is a fine source of
information on a world of subjects of interest to us. They have made their headquarters in
Hollywood, having come over from England recently. Englands loss our gain.
MANY THANKS
Many thanks to all of you who have written much appreciated letters giving me your personal
news, reporting on your experiments, your healing efforts and the results in that line, making
comments, giving ideas for the work, sending in generous contributions to Cigbo, etc., etc.,
AND marking your letters NO REPLY EXPECTED. Your kindness and understanding in this
matter has given me time to study with care all the excellent material which is sent in, and to
read with care even the ten-page letters. I am still behind in reading the books and printed
materials sent in, but have them saved up for attention after my hasty glance through on
arrival. I have been interested in the various Courses and similar materials which may give
us the chance to sift each for a bit of something practical, and may help us to understand
better the more obscure teaching in Huna.
May I take this opportunity to say again that our work together is primarily that of
reconstructing the ancient Huna system and seeing whether or not we can learn to use it with
skill and certainty. Each HRA is entitled to his or her personal beliefs in other systems, and
when other religions or psycho-religious systems are mentioned or discussed by me in the
light of Huna, it is not because an attack is being made on other ways of believing and
working, but because we all need to see how various dogmas appear from the simple and
direct point of view of Huna. I have had almost no letters scolding me for inadvertently
treading on toes. All of us understand that we are working through a great tangle of beliefs
and practices in search for more light on Huna. As Huna is so very ancient, any light we throw
on it may at the same time throw light on the later religions and systems.
We are very fortunate in having in our small organization a picked group. We all know that
the great majority of people cling blindly to some system, closing their minds to all others.
One of the delightful things about working with my HRA friends has been the almost
invariable breadth of view and width of reading, study and experience in the psycho-religious
field. Above all, we are a serene company. Only one letter has arrived in which heat was
shown because Huna did not agree with the personal beliefs, and this letter was not from an
HRA but from a chance reader of SSBM. We all seem to have risen above personal prejudices
and to have come by our various roads to the place where we can look calmly out over the
lower levels of religious and philosophical strife. One HRA wrote, a detachment that
seems to bless us like dwellers on Olympian heights
THE QUARTERLY BULLETIN

The Quarterly Bulletin planned for the busy HRAs who are unable to keep up with the
Bulletins now that they come oftener and fatter, will probably have its first issue early in
September. Two questions have come up concerning it. First, about what it will contain. It is
planned to have in it the news of our activities, the outline of any new findings, an account of
anything new and different that we take up for experimentation, and a representative report on
the result of our efforts to find ways and means of training the Aunihipili and of bettering our
already good score in healing body, mind, purse and circumstances. Any HRA on the
Quarterly list may, at any time, ask to have the back bulletins or take up the regular issues
again. The second question has been about contributions. This remains, as before, up to the
individual. Those who can help are asked to do so. Those of limited means can help with a
few stamps unless even those are out. Non-members may also have the Quarterly Bulletin.
MFL
THE JARGON OF THE NEW PSYCHO-RELIGIONS

In New Thought and the science cults, to say nothing of Spiritualism and the many newer
variations of older religious systems, we have developed a number of JARGONS which
would have been quite unintelligible a century ago.
And, we who are working to understand and put to use the ancient Huna system are swiftly
adding our share of old words which are bent, beaten and pulled, spliced, stretched and
twisted all to make them fit some unfamiliar concept.
Every day I get a letter or two from IRAs who use these new jargon terms with telling effect
in passing across to me their ideas and feelings concerning Huna and concerning the materials
of the much larger psycho-religious field as a whole.
Take for example the terms, low, middle, and High for the three selves of man, for his three
manas and his three aka bodies. To a stranger, the mention of the Aunihipili will be most
confusing, and therefore, to him, a jargon. It is even confusing to some of us who are familiar
with the Huna ideas and symbols. In a recent bulletin I said that the idea of low as
connected with the Aunihipili was bothering some of us who reacted to the word as to the idea
of a low or unworthy or even bad self. I suggested the use of the substitute term, inner
self, and this brought a protest because this alternate term had been given a number of
meanings already meanings ranging from the subconscious, conscious and superconscious
to the Christ-within and to Very God, I AM and so on.
It was pointed out that the Huna symbols probably antedated most others in the same
category, and that we might be wise to stick to the originals as closely as possible. While we
will have to make adjustments, as individuals, in the matter, it will seem easier if we keep in
mind the symbol instead of any modern use of the word.
Take the symbol of low, middle and high, in Huna. This was the outward or non-secret
meaning drawn from common language, but the initiate kahuna soon knew that ELEVATION
in terms of SPACE had nothing to do with the basic concept of the three selves, the three
manas or the three aka bodies nor with the physical body, for the matter of that. The symbol
was used mainly to indicate three levels of growth, of fineness of materials and speeds of
vibration, to put it roughly. While the un-initiate came to think of Heaven as a place in the
skies and Hell a place below the earth, the instructed knew that this place allocation was only
a handy crutch for teaching and for hiding the Secret. Low may be evil to us because of
the connection with the externals and with the hell connotation, but the word is so useful
and forms such an explicit unit of Hunas jargon, that it is very difficult to substitute another
word symbol.
To show how quickly a tangle can develop, consider a letter that came in recently. The writer
was not familiar with Huna, except through the Huna pamphlet, and I had tried to snick off a
short answer to the several questions she had asked. In doing so I had used the term, inner
self. A prompt reply came back asking, and rightly enough, just WHAT I meant when I said
that all prayer was telepathic and was given to the inner self for presentation to the Aumakua.
I thought the Aumakua was the I AM or God Within us. What do you mean? To whom do we
give the prayer to present to what?
Even our smiling use of George for the Aunihipili, is not without its drawbacks. If we have
to have George, we need Georgette and that brings up the puzzling question as to whether
the Aunihipili and Auhane are of the same sex or not. The na kahuna had a variation in the
word Aunihipili, which was Auhinipil.
As none of the other words used for the other selves showed this difference, it might be an
indication that the sex difference was recognized in the Aunihipili and in the body which it
animates. If the Auhane has a sex differentiation, as we suppose it must have, it would be
expected to be of the same sex as the Aunihipili. However, the plight of the dwellers by the
Wells of Loneliness seems to indicate an occasional mismatching of pairs of Aunihipili and
Auhane. It is further to be supposed that if this problem made a great difference in the use of
Huna, the na kahuna would have left us definite information in the words they employed to
cover the matter. The word left to us is mahu, which gives in its roots ma and hu, nothing
more significant than the meaning, One who is accustomed to deviate from the usual path or
way.
It is the necessary struggle to find words that cause the tangle and result in the invention of
jargons. Take the word truth. When we remove it from its simple meaning and try to apply
it to the abstract concept of a great, all-including and utterly correct knowledge of everything
that there is to be known, we find the simple word a tack hammer when what is needed is a
pile driver. Even the seemingly far-evolved spirits who taught through the medium, Stainton
Moses, years ago, were beset with this same difficulty and were forced to coin words like
Divine Truth and Christ-spirit. As I turn the pages of my battered and coverless copy of a
book giving those teachings, my eye falls on one of the many significant passages. It is, The
spirit-world looks with awe on the near future. War is probable, and everything tends to a
great European convulsion. Wars will cease when man is perfect, but that can never be while
he is incarnated. This was given in about the year 1888. Here is another quote, this time from
Imperator. You live in the last days of this era which is called Christian. Christ is now
returning in spirit and in power, bringing the new revelation which should enfranchise the
souls of men. What the medium regards with dread as infidelity and unbelief is only the
fallow land in which good seed may be sown. The mind choked with tares and old
superstitious beliefs is far worse than that which is free from all prejudices. Fear not because
so many of your prominent men are destitute of what you call religion. A clear receptivity
must exist before new truth can be borne into it. I discover a bit farther down the page some
more prophetic lines. They interest me and may interest you. Again I quote:
The whole fabric of society is honeycombed, and there are mines which may explode at any
moment. What you call communism or socialism is an evil, the full potency of which none of
your statesmen at present realize This, your world, in its social and religious aspects, has
come to its last gasp, and needs some new power to give it vitality Money is taking the
place of God and in the luxury and idleness that prevails among you are to be found the
elements of dissolution. Across the face of your country is now written Ruin. Prepare, then,
for the final struggle; it will be between good and evil, between faith and agnosticism,
between law and order on the one hand and lawlessness on the other. It will be a time of
grievous trouble. Then will the work be attributed to blind force or diabolic agency. The
destitution of the human spirit and the powers of the adversaries are sources of constant
trouble to us. They are spirits who have developed antagonism to the progress of all that is
good amongst men. The days are coming when there shall be such an outpouring of the
Divine Spirit as shall reach to the uttermost corners of the earth, driving the adversaries into
the open in revolt, and bringing home to receptive souls the message of truth for which they
are longing. Keep your eyes fixed on the future, and do not despair. Greater is He that is with
you than all that are against you. (From a reprint of material which first appeared in
LIGHT in England.)
To get back to the building of jargons, let me quote a bit from Judge Trowards famous
Edinburgh Lectures, page 97: just as we can, by suggestion, impress a certain character of
personality upon the individual subjective mind, so we can, and do, upon the Universal Mind
and it is for this reason that I have drawn attention to the inherent personal quality of pure
spirit when contemplated in its most interior plane. It becomes, therefore, the most important
of all considerations with what character we invest the Universal Mind, for since our relation
to it is purely subjective, it will infallibly bear to us exactly the character which we impress
upon it; in other words, it will be to us exactly what we believe it to be. It is, then, impossible
to overestimate the importance of the conception of the Universal Mind which we adopt.
(His idea was that the Universal Mind was also a Universal Subconscious and therefore
subject to being controlled by us by means of a form of suggestion. The theory sounded fine,
but did not prove to be particularly successful when put to the test.)
In the above quotation it will be seen how necessary it is to understand just what meanings
were assigned to different terms in the particular jargon used.
Even the usual clearness and directness of Mary Austin did not escape the necessity of a touch
of jargon. Here is a passage from her Can Prayer Be Answered?, page 47: Prayer, to
whatever names it has been addressed, and under whatever theology, is a self-originating
gesture of the human mind to meet a corresponding gesture working within the constitution of
the created universe. It may be that the renewal of this general human habit waits only on a
more modern organization of our theocratic ideation, and that God is in fact no more than the
activating element in Spirit. Note that I stress the item of activating, rather than desirousness.
Prayer is the whole process of becoming; of complete expressiveness of which we shall never
arrive at any given mark
Jargon such as I have been setting before you, is, so far as I can see, legitimate and necessary,
but it needs to be explained before using, just as medicines need to be well shaken before
taking.
But what I really wish to stress is the needlessness of compounding our legitimate difficulties
by taking liberties with the Kings English. I have many letters in which the jargon seems to
belong to something called the New Language and I must confess that this is a language I
do not speak, to say nothing of understand.
I am accustomed to the change of atonement to at-one-went, but when I find intelligence
chopped into in-tell-I -gene, and holy made into whol-I, or the Lords glory changed to glowray, I wonder how long it will be before I am confronted with I-t for it, he-a-ven for heaven,
and. Ev-I-l for evil.
As nearly as I have been able to ascertain, this ultimate nonsense had its beginning some years
ago when there was a popular movement to examine the original meanings of key words used
in the New Testament. This legitimate and praiseworthy occupation brought to light the fact
that the word for repentance was, in the Latin, metanoia, which Basil King (Conquest of Fear
page 45) describes as having the meaning of a sober, reflective turning of the mind. He
adds, Repentance had come to have so strong a gloss of the hysterical as to be almost
discredited by men of common sense. It was a relief, therefore, to remember that it implied no
more than a turning to God by a process of thought, and that a process of thought would find
Him. He continues, Salvation Soteria (means) a Safe Return. That is all. Nothing
complicated., nothing high-strung, nothing casuistical [sic]. Only a Safe Return.
I can go all the way with this beginning of the movement. I can appreciate added stress on
parts of an idea, as in speaking of, Lifes BE-ing, Laws and purposes, but in the name of
common sense and sanity I protest against the unnecessary mutilation of words and bobtailing of the ideas for which common words stand. I even prefer disease to dis-ease, if it
matters to anyone. MFL
PENDULUM NOTES FROM AN EVENING WITH DR. OSCAR BRUNLER

The proper amount of energy in the ulnar nerve of the arm is necessary for the use of the
pendulum or the rods used in dowsing for water, treasure, metals, etc. You have it or you do
not.
All things radiate, and these radiations are picked up by the body and their presence and
nature are indicated by the action of the pendulum.
For every electro-magnetic charge there is a corresponding opposite or di-electric. This dielectric charge, flow or radiation is very important in measuring with the pendulum. Different
things send off different radiations, each causing its own type of reaction in the pendulum
when it is held over a specific thing or when that specific thing is thought about by the one
using the pendulum. Gold causes a pendulum to swing to make a V and then adds a small
curve at one end. To hunt for gold treasure or a gold mine, test your pendulum over some
gold, observe the swing pattern it makes, then hold a sample of gold in the free hand or think
of gold. Hold your pendulum over different likely sections shown on a large map, and if you
are good, it will give the gold movement over places where there IS gold. Try it over Fort
Knox and on known mines, or over a city map with known places selling gold watches and
the like.
Dr. Brunler, who has been examining the country out of Hollywood by means of maps and
trips out to check on the ground, tried for gold on the desert. He located three spots. On a trip
to check up, he and his friends found mines in operation at two of the spots marked on the
map, but not at the third. They plan to dig there. The same happened with tests for oil. An oil
field of great size and richness was indicated in the desert country by the pendulum. It
repeated on the ground. Tests were made with the latest doodle-bug instruments. These
measure the echo from a powder explosion in a drilled shallow hole and graph it on a
magnified scale. The indications checked 300 feet of rich oil sand. Land was leased over the
pool and drilling will begin in September. Water for drilling needs was located by the
pendulum close by.
Treasure hunts were also made by Dr. Brunler and his friends in an effort to find the famous
Lost Mines of the South West, of which there are so many stories. Treasures also. Some fine
places to dig into later were located. One place had three tunnels driven into the steep side of
a hill. The pendulum showed that all three were twelve feet too far down.
Two great underground water flows were locked in the mountains near enough to be of great
value to Los Angeles. Dr. Brunler drew lines where his pendulum indicated the flow. Later
someone pointed out the fact that one line passed right through Fish Springs, from which a
goodly river rises.
The standard brain waves seem not to be measured by the pendulum, but perhaps the dielectric, as with a special instrument called a bi-o-meter, silk cords running from the head to
the instrument cause the pendulum to swing exactly two and from the body, over a plate with
markings, when the ends of the cord and the block to which they are fastened, are slid along a
metal scale to a certain spot, accurate readings of ones mental capacity are made. A reading
of 110 is an indication of an idiot. Around 700, a genius. Dr. Brunlers indication is in this part
of the scale he sees no reason to deny it. (His discoveries and inventions are such that they
bear out the reading. He has found a way to make a light dusting of commercial fertilizer do
the work of 200 times (or was it 2000?) its normal. (I am reporting what I was told. Dont ask
me for more details. No, I do not know whether you could get in on oil or gold discoveries
being made in this way.)
HRAs REPORT FINDINGS SUGGESTIONS HEALING PROJECTS

AND THE OUTCOME
GOOD-BYE WAYNE. Many HRAs have asked how HRA Ernest Bateman made out with
the spirit, Wayne, who was called the answer to the problem of the pendulum. This
learned and seemingly ultra entity told us where the na kahuna were wrong remember? The
next letter from E.B. read, At long last my Aunihipili decided it was time to get on the band
wagon, and is now working with me 100%. He chased the spirit companion, Wayne, out in the
cold and now, through him, (Aunihipili) I am in constant, intimate contact with my Aumakua
that is indeed startling to me Discount my last report. It is partly true, partly false. It
seems that our Aumakuas are the only spirits that we can depend upon completely, as the
ancient kahunas discovered. Wayne told me several lies, as I found by recheck on local Seattle
records, and by checking with my Aumakua. Each day increases my thankfulness for Huna,
and my only regret is that it came into my life so late J.F. reports improvement. My wife is
able to use her hand and elbow more and more each day Wayne seems to have filled in and
used the pendulum through me during the time that my Aunihipili sulked, and was ejected
when the sulking was over. It was indeed amusing to watch. (So now we know what became
of Wayne.)
LESSONS ARE OVER MY HEAD IN MANY RESPECTS wrote HRA C.G.F. of Los
Angeles But he continues, I am thankful to be able to tell you that I am free of the tic
douloureux. (Help came through the TMHG.)
MY MAP IS ROLLING RIGHT ALONG writes HRA H.F.W. from Detroit. In addition
to more money and other blessings, he says, Now for one of the intangibles I have noticed.
You see, Max, I am primarily an artist although at the present time I am utilizing my talents to
create better looking automobiles, which is a highly specialized field. Since I made my map I
have noticed a positive, definite improvement in my work. A sureness, a quality, is being
brought to the surface that I felt before only on isolated occasions Experiments with the
boxes have been quite successful. (This is really very important. We can now expect help in
writing and all the difficult skills. Huna is working for us.)
A RESPONSE VIA THE AUNIHIPILI AND A DREAM is reported by HRA in Nebraska.
I havent been much use in helping with the box and pendulum experiments for HRA. But I
was in desperate need of help last week concerning a family problem. I got a surcharge of
mana and sent my prayers to my Aumakua and the Poè Aumakua of our family. I prayed
nearly all night and even in my dreams I was praying. I finally dreamed that my prayer would
come true. And it did. We were all so happy about it. (That is really making a Huna-type
prayer. It is evident that the Aunihipili was sufficiently impressed to keep up the good work
even during sleep. Possibly a steady sending of mana all night furnished enough earthy power
to help the na Aumakua shape affairs to match the thought-form mold made of the desired
condition. Congratulations on a fine piece of exploration Mrs. T.)
PROOF OF THE PUDDING

Proof of the Pudding of Huna is in the lasting quality of the healing. Here is a wonderful letter
from HRA E.F. in Washington. I give it in full:
Dear Friend:
I have been wanting to share with you my experience in healing through the Huna methods,
but felt that I should wait until my doctor would admit that it was a permanent cure. Even
though the cure was miraculous and impossible according to his standards, he insisted that it
was probably a temporary phenomenon and that a recurrence could be expected. More than a
year has passed with no recurrence, so he has now reluctantly admitted that my condition has
been cured even though some aspects of the cure are impossible and just couldnt be,
according to medical history.
Fourteen months ago I was sent to the hospital with an eye condition which started with
conjunctivitis, but developed rapidly into iritis, bilateral keratitis (both of which are
considered incurable) and a corneal ulcer. During the course of treatment before
hospitalization, the ulcer had been cauterized twice, resulting in a very noticeable scar on the
cornea. I was informed by the doctor that cauterization was absolutely essential due to the fact
that the ulcer had not responded to the various treatments, that it would result in a scar which
would be with me as long as I lived, so I was prepared for that.
To make a long story short, I was discharged from the hospital thoroughly discouraged as my
vision had been quite badly and permanently impaired. I was told to come back for an
examination and a prescription for stronger lenses after the eye had had a month or two to
adjust itself. I had visions of myself wearing those thick-lensed jobs which was bad enough
but to have my reading curtailed was the worst blow imaginable.
While recuperating at home I read Secret Science Behind Miracles and felt a surge of hope
that really lifted me out of my doldrums. Needless to say, I immediately began to practice the
gathering of mana, directing it to concentrate in my hands. I would then place my hands over
my eyes and command the force to enter and heal.
When I returned to the eye specialist for the examination, I said nothing to him about the
improvement I knew had taken place. He examined my eyes with every piece of equipment he
owned, muttering occasionally that it was incredible. Then he informed me that he would
have to examine my eyes under drops before he could prescribe anything. After another
examination under drops he was forced to admit that something had happened that he couldnt
understand. He said there were no longer any APPARENT symptoms of the iritis or of the
bilateral keratitis. More important was the complete disappearance of scar tissue. He pointed
out that scar tissue has no blood supply and CANNOT be absorbed so it must be there even if
it WASNT. Best of all, after wearing glasses for seventeen years, my vision had improved to
the point where I no longer needed glasses of any kind.
The doctor kept questioning me about what I thought had taken place to effect such a change.
I tried to tell him, but saw that I was getting nowhere with that scientific barrier which will
admit no spiritual light. He just laughed and looked at me as though I were a mental oddity
but of the harmless type.
When he dismissed me, he warned me solemnly that I would undoubtedly have a recurrence
within three months; that what had happened was strange but was most certainly only a
temporary condition. That stirred the sixteenth part of my blood that is Irish and I made him
promise to admit it was a permanent cure providing there was no recurrence within a year. He
was so sure of himself that he agreed quite readily with a, Just you wait and see attitude.
For physical proof to show to doubting Thomases, I have my old drivers permit stamped
boldly across its face VOID WITHOUT THE USE OF PROPER CORRECTIVE
GLASSES and my new permit without it.
I shall be eternally grateful to you and SECRET SCIENCE BEHIND MIRACLES for this
wonderful, wonderful healing.
Our sincere appreciation, E.F. for such courage in relying on Huna in that great emergency
and fighting through to complete success. We can be increasingly sure that the Huna concept
behind laying on hands is the correct one and that, given sufficient mana to work with, the
na Aumakua can and will replace injured tissues in the body. This marks a milestone in our
effort to restore Huna. MFL
An Advanced Understanding of Unity and

Harmony
August 1, 1949
FIRE-WALKING
PROGRESS REPORT ON THE FIRE-WALKING BOOKLET. My warmest and heartiest
thanks to all of you who have so quickly responded to the call in the last bulletin for help by
way of sending your payment in advance for the booklet ordered earlier. It was ALL my fault.
I let Cigbo say on his order form sent out weeks ago, about. $1.10 contribution (per copy)
when they are ready.
So, when plans changed from mimeographing (which I could have handled in the Study) to
printing (which takes cash in advance, in this case owing to the circumstances surrounding
our printer), I was forced to ask for the money before the booklet was ready.
Here is my apology for all of you who have scolded me. Here, also, is my sympathy and
complete understanding for all who have had to write in that funds were low for various
reasons and that the advance payment could not be made just now.
THE BOOKLET will come out with all the cuts and the pictures will be nearly page-size.
We will have a cover and side binding so that later on we may be able to have a few made
with stiff covers after all (to be sent to libraries, which might help spread the news of the
Huna work). HRA Thomas is doing all in his power to push the printing end along, and the
type is all set and corrections made, just waiting for press time. Then will come the printing of
the cover, the printing of the pictures, the folding, assembling and binding. After that I will get
the envelopes addressed and stamped and stuffed and off to you. While no promise can be
made as to the exact time of completion and mailing, it should not be many weeks off.
IN ROUND ROBIN in the August-September issue will appear an 11-page article by me on
the implications of fire-walking and of the larger field of fire-immunity, which includes the
mysterious changes of temperature and the control of temperature in many forms of spirit
activity in the seance rooms and out of them. This article is intended to give the answer to
why such stress is laid on fire-walking when none of us would be interested in learning this
art. It may be possible, later on, to have in hand the booklet and the article so that it can be
handed to those who refuse to be interested in Huna because they say, Why should I be
interested in fire-walking? Copies of the August-September issue of ROUND ROBIN may
be ordered now (in advance) by sending 50 in stamps for each copy ordered, to the following
address (not to me, please) ROUND ROBIN MAGAZINE, 3524 Adams Avenue, San Diego
4, Calif. (A full year for $3.50, and a grand magazine it is for all of us.)
EXTRA BOOKLETS will be printed, so if you cannot send for yours now, you can send in
later. ($1.10 postpaid. For California, add tax to the amount. This tax will be sent in by our
printer.)
FROM THE MAILBAG

YOUR LETTERS AND REPORTS on your Huna practice, experiments and results have
been very much appreciated during the past two weeks and have all been carefully read.
Thanks so much for saying, No answer required and for marking Urgent on those for
Cigbo or needing a reply. I mimeograph a 3/4 page letter giving my personal news each week
what Cigbo sniffs at and calls tinned letter and when you write in, if you would like to
have one of these and a line or two of personal reply, just enclose a stamped and selfaddressed envelope of fair size. I will do my hasty best to get it back to you. The writing and
mimeographing of two longer bulletins a month take up more than half of my time, with
reading your letters almost the other half. The answers have to be made when minutes can be
found.
TMHG
THE TELEPATHIC MUTUAL HEALING GROUP WORK takes precedence over
everything else, and no matter what has to wait, the braiding of the cord and special ritual
goes on beginning at 3 and at 7 California time not daylight savings this year. More and
more it becomes evident that steady daily work on our Huna prayer-actions is what it takes to
get results. Some cases that have been in work for a long time, and that have seemed to get no
response at all, suddenly begin to show results. More and more I am convinced that we have
to work to get the old and undesirable crystallized future broken down and the new built to
replace it. I am also convinced that there is often a worsening of conditions when the old
future is broken up. This needs to be endured with what patience one can muster and with
confidence that the bright new future is not far ahead. I still am of the opinion that it is the
daily or hourly sending of vital force to the Poè Aumakua of the TMHG that is the primary
key to making changes possible and that the secondary key is the sending of the thoughtforms of the desired condition to act as the mold for building the new future.
IDENTIFY YOURSELF, PLEASE if you are the HRA who, on the days between July 20
and 27, ha[s] been making contact with me and activating our braided cord so powerfully.
Your clock has been THREE MINUTES FAST, and you have been causing a tingling to
attract my attention abruptly at the moment of three minutes before four almost daily. I have
dropped everything and joined in for several minutes, taking advantage of the flow of power
and the cob-webs-across-my-face sensation (long familiar when force is flowing with strong
contact being made), and have held all of the TMHG members to the Light as well as opening
the door to the Poè Aumakua and asking that our prayer for world peace and blessing be
materialized. I am anxious to discover just who is showing this power. We may have a kahuna
in the making in you.
MY SUMMER VACATION
MY VACATION PLANS for this summer are not yet formed. I have hoped to be able to take
as long as three days away from the Study before the summer is gone, and drive to the nearby
mountains one day, camp there the next, and return on the third. As you know, all orders
which you send in for copies of SECRET SCIENCE go out in the next mail (with great
appreciation of the order, and with the gift book and a free copy of the Huna pamphlet in
addition). These orders are few, and to wait three days to be filled would be no great hardship,
I am sure. The TMHG work will be kept up, of course.
The car can be parked for the period if I am enroute. I also hope to find time and peace in high
places for some extra hours of intensive work with prayer-actions. The bulletins may be a few
days late and answers to letters slower.
Cigbo insists that we go, and will not take no for an answer. He thinks he can catch a
desert rat (not suspecting that these are old prospectors) and that a pine cone may have ice
cream in it like cones at the drug store.
PENDULUM
Reports have been arriving covering the results obtained with the pendulum. Five HRAs have
by now found that they can get correct answers to almost everything they ask where the
question concerns such things as the arrival of letters, callers, customers and so on. It seems
more difficult to get a correct answer when the question demands a more extended reach into
the future, or when several people are involved in the answer that will eventually be made to
the question. The coloring of the reply by the desire or expectation, fear etc., in the mind of
the operator is marked and must be taken into consideration at all times. The pendulum (I like
this word in its Americanized form better than pendulum, thanks to Meade Layne in R R
articles last year) is a very valuable tool in our work, as are the boxes.
EXPERIMENTAL ASSIGNMENT
Will those of you who can do so, begin a series of tests to see what we can learn about our
fixations through the use of the pendulum?
1. [Something is missing here. ed]
2. Then begin guessing as to what might be the cause of any health defect or lack of
funds or harmony with you or yours.
3. Talk to your George and explain carefully what is to be done. Explain that he may
be holding ideas that need to be talked over and may need to have things done to
balance them. Begin bringing up things that you guess might be causing trouble. Ask
such questions as, Do you think we should [be] punished for past sins? Is there
something that you fear? Do you think we do not deserve to be prosperous? Happy?
Healthy? Why do you think so? Etc. Get your Aunihipili to tell you who it likes and
dislikes and why, what it wants and why.
4. As the Aunihipili is not logical, do not be surprised at what is revealed by the answers
you get. If any answer is uncertain or needs later checking because of its importance
or because of its surprising nature, write it down and make repeated checks in the
same way on following days.
Go slowly and make a careful beginning so that you do not cause your Aunihipili to refuse to
go along. Do not ask if it has a complex. Do not act or show or say anything that might
make the Aunihipili feel that it was being blamed. Show that you are working together as dear
friends and for mutual benefit. This is rather new ground. Go circumspectly and realize that
you are breaking new trails.
Keep a rough record of your work and when you have found out things, report to me so that
we can share our findings. Any of us may discover something of great significance about the
Aunihipili and its ways, and about the pendulum approach to the complex. Our object is to
find a way to find unsuspected complexes which are hindering us.
PENDULUM NOTES
Two cases have been reported in which a rosary has been used as a pendulum with success
when one made in the usual way would not swing. (One rosary Catholic and one Buddhist. In
both cases these have been used for years in religious rites by the owner. Yes, we have HRAs
of many faiths, and value them all highly.) This might suggest that some object loved and
worn for years, such as a locket or ring on a thread would be a better pendulum for some.
MFL
SUPPORTING EVIDENCE TO SHOW THAT HUNA IS RIGHT IN ITS

CONCEPTS WHEN COMPARED WITH PSYCHIC FINDINGS
It is so very easy to slip back into old beliefs and attitudes of mind. I find in the arriving
letters the frequent intimation that the writer has allowed to pass from his or her mind the
evidence given in SSBM to show why Huna was more logical or more apt to be right in its
various concepts than some other set of ideas to which we are accustomed.
I read such things as, I cant see why we cant just pray right straight to God and be done
with it. Or I may read, I tried the boxes and the pendulum and did not get anything at all out
of the practice that would help me. I would go to a kahuna if I could find one to help me, but I
cant keep experimenting with Huna. I need help right now.
This is slipping back. It is forgetting what was read in page after page of SSBM explaining
WHY the mana surcharge must be accumulated, why it must be supplied to the na Aumakua
to enable them to have the proper amount of strong earthy force to change to their own
vibration of mana (mana loa) and uses to cause the desired changes. Also why we must decide
what we want and keep a picture of this new condition in mind steadily day by day as the
prayer ritual is observed, and as the old future is torn down and the new built in its place.
Yesterdays feast of new and inspiring ideas found in Huna does not keep one fed today. We
are so constituted that we need constant replenishment and renewal. For this reason I am
continually peering into this corner or that to find fresh proof and fresh corroboration to feed
our confidence in the newly embraced but very ancient Huna system.
In this search I have cooperation at all times from my friends. Not a week passes but that
someone reports finding another of the roads that all lead to the Rome of Huna or another
straw that shows that the wind of proof is blowing in the Huna direction.
Recently a letter came which said, No outward change for me but I certainly feel like a
different person. I trust the change is on the way. Enclosed are some excerpts of a copy, so not
word for word. It struck me that they bore out the principles of Huna and you might like to
see them.
The excerpts proved to be from the Stewart Edward White books telling of the psychic
explorations of his wife, Betty ACROSS THE UNKNOWN and THE ROAD I KNOW
(published by E.P. Dutton and Co., and excellent reading for students).
Those of you who have read this series of reports, beginning with the first, THE BETTY
BOOK, will remember that Betty reversed the usual process in which a departed spirit comes
back into the body of a living medium. She left her body and went over into the spirit realms,
observing many things, conversing with many people of advanced learning on the there
living side of things, and returned to her body on the here living side to tell what she had
found. The quotes which will follow are part of what she had to say about what she learned
and concluded. I believe that we can rely on the integrity of those behind this material, even if
we may question the conclusions at some points, realizing that the opinions of the there
living are only opinions, just as ours here can be nothing more. All opinions can command
only a degree of acceptance.
(Quote from ACROSS THE UNKNOWN) The recognition of the things you desire, (l) the
forming of your definite purposes (2), establishes a condition as automatically (3) [the
numbers are being inserted to enable comments made later to be expedited by pointing to the
words going ahead of the number, MFL] chemical in its action as establishing the
arrangement of any other chemical process, such as the release of gases or the carbonization
of flame or the boiling of water. (4) It immediately starts toward the fulfillment of the desire
(5) in proportion to the strength, fervor and persistence of your effort toward it.
Now for comment and Huna comparisons. In the item before the (1) we see the thing stressed
in Huna practice the necessity of working with care to come to the conclusion which is to be
final as to what is best to begin building into (2) our lives by calling in the help of the
Aumakua. We must come to a very definite decision and recognize it as the thought-form
mold that must be presented telepathically to the na Aumakua to be filled with the invisible
aka substance upon which eventual materialization is based. Betty was taught that by coming
to a decision we automatically set into motion forces to bring about the desired (3) condition.
Or, should we say that the Poè Aumakua automatically accept the picture we make of the
desire future and begin to build on it for us. This (4) comparison with the certainty of
chemical action leaves out the na Aumakua and substitutes a vague natural law in which
there is a painful lack of the warmth of personality of Huna, also a lack of leeway to allow the
na Aumakua to guide us as we ask them to do, and perhaps toss in special ingredients known
to be needed by us, but which we have overlooked. The (5) statement that the fulfillment of
the desire is in proportion to the strength, fervor and persistence of the effort, can be expanded
to its very full and great importance through a knowledge of Huna. For strength we need to
send the mana surcharge on the aka thread, via the mediumship of our Aunihipili itself. The
fervor calls for an emotional reaction of desire on the part of our Aunihipili, which is alone
the one who uses emotion, and who indicates its eager sharing of the desire by giving us the
fervent emotion of desire. The persistence of the effort matches the Huna command that we
present our offering of empowering mana daily or hourly, and with it, send along the renewed
and strengthened mental picture of the things desired.
Again a quote, but this time no comment is needed. It would be ineffectual to eliminate all
stress points from your life, for then you would have no experience in producing harmony.
You are not entitled to live with beauty unless you keep trying to lift your own world nearer
it.
The following passages come from THE ROAD I KNOW (pg. 115), which was the road
back and forth to the other side of living. There exists in you, indefinitely developable, an
engine of power (1), dynamically creative, capable of impressing and molding your material
world according[ly] as you give out from your inner being its creative force (2). This is not
primarily the mental creative force (3), which you understand perfectly. It is a higher sense of
that (4), the vital principle of life. It comes not from that mere agent of the soul, the intellect,
but from the plexus of life itself (5). Mental force can make a mold or plan, but for
completion, this plan must have vital principle supplied (6). Mental force is the light globe
only. True creative force carries with it its own current. It is a matter of the heart (7) as well as
the clearly seen concept of the mind.
If we take from it only what the need of the moment forces upon us (8), our existence is
niggardly and hampered. No man need be content with only just enough to get by (9). It is
possible to tap the Source of Supply as a conscious and intended act (10). And in so doing he
will find that what he can take from that Source of Supply is limited only by his desire-power
and the energy with which he is willing to back it! For it is unfailing and inexhaustible. And
sympathetic and understanding (11).
We are not the owner, but the agent (12). We can get everything, unstinted everything that
is good for us and that we have earned and deserve (13). But only provided we know how to
give it away after we get it (14). Take no thought for the morrow all things shall be added
unto you.
Inspiration comes only in attraction to some definite output, some definite production. It
cannot come unless it has a container. Inspiration only fills what is prepared for it. It cannot be
controlled otherwise. It dissipates unless it meets something that helps its particularization.
The force wants to be assisted. It comes for that purpose. Remember that. It is a waiting,
undifferentiated force that wants to be differentiated, Your business is now to attach
something to it and so make it practical (15).
Again, a brief set of comments. Go back and check the items by number to follow them.
(1) The engine of power fits the Huna idea of the Aunihipili and its ability to accumulate
and use a surcharge of mana or power, this being used to create the future in its invisible form
and to materialize it in some way in the physical. The engine must, of course, be guided by
some form of mentality, and in this case, we have the three selves of the man and the use of
the three manas as they work together. The Aunihipili and Aumakua fall under the (2) heading
of the inner being. The Auhane is the outer being, but cannot make or use the force. It, as
the mental force (3), cannot create except on its own level, not on the physical. The higher
sense (4) is the Aumakua, and the force it uses is the high mana. But all mana is part of the
vital principle of life.
Huna agrees emphatically that the manas, when used by the Aunihipili and the na Aumakua in
creating the desired conditions, first in the future and then in the present as materialized
conditions, do indeed use forces and consciousness apart from the intellect or Auhane, which
can only plan and visualize and will as its part of the work (5). It can, with the help of the
Aunihipili, create the thought-form mold or plan. Mental force (6) without the basic mana and
the Aumakua and its voltltage of the force, cannot light the globe. The true creative force
(7) belongs to the level of the Aunihipili, symbolized by the heart or emotions and, in Huna,
we add the fact that the low mana becomes creative in the larger sense only when changed to
the mana loa and put to use.
In item (8) we see the average life mentioned. In it, things just happen, and we are the toys
of circumstances. By planning our future and working for it in the Huna manner, we advance
(9) and tap the Source of Supply by working with the Aunihipili and Aumakua as a three-part
team (10). And Huna heartily seconds this conclusion. The limit is indeed set only by the skill
with which we use the things we have come to know. The several statements given by Betty in
the paragraphs cited, pull together to make a compact and understandable whole when we
apply Huna to them, but not before. The last statement (11) would seem most out of keeping
with the illustration of precise and automatic chemical reaction without the understanding that
behind all lies the Aumakua with its greater wisdom and ability and with its unfailing
sympathy and understanding of us and our problems.
When we come to item (12) we find that the earlier statements are being subjected to
limitations the na Aumakua apparently working, not entirely as by automatic reactions to
our prayers, but deciding in some degree what we should be given. Our goodness enters the
picture (sin fixations in Huna replace this) and there is a cryptic command to share blessings
in order to keep getting them. The idea of take no thought of the morrow is contrary to all
we have learned. While it may be translated as take care you have complete faith in all
matters, it must not be allowed to contradict the basic fact that we MUST plan ahead and use
all the methods at our disposal to help change things for the better.
The paragraph on inspiration (15) calls for no particular comment from the Huna angle.
However, it reminds us, despite its personalization of inspiration which is a direct
prompting from the Aumakua, it is to be supposed, that we must first decide upon the work to
be done before we ask for Guidance to help us to do it superlatively well. The
undifferentiated force of mana, or any other force, remains useless and meaningless until set
to work by a conscious being or self or trinity of selves. The moral we can draw from this
paragraph of teaching is that we cannot just sit down and wait to be told what to do and how
to do it. We must decide these things for ourselves before we ask for help.
I have traced the Huna parallels in Bettys splendid reports on her findings, perhaps in
tiresome detail, but with the desire to show how I go about checking such material and getting
from it the supporting evidence that Huna is all that it appears to be. Having gone patiently
along with me this time, I will be very brief the next. There are many similar sources of
corroboration which I wish to present in later bulletins.
LOW MAGIC
A LETTER REPORTING ON THE USE OF THE LOW MAGIC came in recently from
HRA F.A.P., a resident of Southern California, and one gifted with the ability to collect a large
surcharge of mana. He wrote, We have a neighbor whose husband died a few months ago
and left her with two small children. She was forced to go to work.
One night I noticed how terribly tired she looked my wife and I called her over and I
explained simply that I thought I could help her if she would let me try I massaged her
back and shoulders very gently while charging myself with mana. Then when I felt ready I
willed the force to go into her. I caused it to flow three times Later she said that for the first
time in months her tight and twitching face muscles relaxed and that she had felt great power
flowing into her.
Everyone I have passed the mana to says it hits them in the pit of the stomach suddenly and
then travels upward ending in the head with something like a heavy jolt I use this power in
helping myself all the time. All the neighbors around here remark to my face that they wonder
where I get all my pep. For a long time I felt myself growing old I am forty. Then, when I
began drawing upon this force, I felt myself charged with energy, my figure is not sagging and
I honestly do not feel a bit over thirty.
In former letters the surprising help given his wife by the same method was reported. He plans
to practice steadily and develop his power to the limit. This is excellent work and we need
more experimentation in this line in which only the low magic is involved. A sufficient
surcharge might be used in the kahuna way as a shock charge to dislodge obsessing spirits
or overcome complexes by sheer force.
Use Pendulum to Test Mana Charge

MY PENDULUM TEST OF THE MANA CHARGE before, during and after the TMHG
periods has been carefully checked by HRA R.W.S., also of California. My index or normal
mana charge gave me 52 clockwise swings, his 50 to-and-from body. My surcharge measured
an average of 300 clockwise, his 300 to 330 clockwise. After sending the surcharge to the na
Aumakua through the braided cord of aka threads at the time of the TMHG work, my
pendulum swing was reduced to between ten and twenty feeble swings, his to from 25 feeble
clockwise swings to 10 straight line swings. In my experiments, the pendulum also makes a
few straight line swings during the time when treatment is under way, but resumes the circling
later. I am very much pleased to have these findings so similar to my own. I feel sure that we
DO accumulate a surcharge and DO send it to the Poè Aumakua for use in helping the world
and us. Join in as often as possible. The power increases. We may be preventing a third World
War by empowering the na Aumakua and opening the door to their help by our invitations. If
you do not need help, send along your spare mana to help others. If you need help, join hands
telepathically and help build and multiply the powers used to answer our petitions made Huna
fashion.
SOMETHING OF GREAT INTEREST TO US

Something of great interest to us was reported by letter from a reader of SSBM, J.D. Buchan,
G.P.C.S., who tells of a new school of healing which seems to be a combination of Aumakua
and Aunihipili of the na kahuna, and of Chiropractic methodology and theory together with
some excellent religious ingredients. He writes:
Father Placidus Kempf, Prior of the Monastery at St. Meinrad, Indiana, of the ancient Order
of St. Benedict, was given three weeks to live by a recent head of the American Medical
Association. A friend prevailed upon him to be adjusted by a Chiropractor, Dr. G. P. Shears.
He recovered.
The story goes on, telling how priest and doctor formed a new organization in which
treatment was given to all and donations were requested to keep up the work. This was the
G.P.C. Service Principle standing for God, Patient and Chiropractor. Work under this
law of giving and receiving prospered and more Chiropractors joined in. A special
methodology and theory was developed, put to use and taught.
The theory is that only at the point where head joins neck can the nerves be pinched enough to
cause trouble, but if they are pinched by the joint being slightly dislocated, the entire spine
may get out of adjustment and many ills develop. It is taught that if the head is replaced
squarely on the axis, the other things soon correct themselves.
This is not a new theory, but the thing that struck me was the method used to make the neck
adjustment. Again I quote. here is the meat of this letter, to my personal knowledge, there
are seven of us who no longer use force (to make the adjustment). We beam energy into the
patient and the INNATE INTELLIGENCE (Master Mind etc.) converts this into force and
the subluxation is reduced (adjustment made), After anterior and posterior X-rays have been
made to determine just the degree of subluxation, we find the proper direction from which to
apply the energy. The patient is placed in a reclining position according to our findings, and
contact is taken over the transverse process of the Atlas. The elbows are brought sharply
together much as we use the toggle recoil adjustment when using physical force. We are
extremely careful that no force enters the patient or the energy would be dissipated
Instantaneously upon beaming the energy, the internal malleolas are found to be even
assuming, of course, that the energy has been beamed in the proper direction When this
new knowledge was revealed, we did less and less to the patient while doing more and more
for the patient.
Our premise is that Universal Intelligence is in all matter, giving it all of its properties and
actions. (This, I gather, is called upon to take the beamed energy projected by the healer and
use it as a physical force to put the head back on the Atlas as it should be.)
I believe that seventy-two of us now have official standing as GPC Servers. Seven are now
using the no force technique, and one hundred and fifty more are serving their first year
necessary to gain official rating. Father Placidus sends a hand-painted emblem to each who
gains official standing.
If any HRA can tell me more of the methods used, I will be happy to pass on the information
for the benefit of all of us. It looks to me that we may have here a very fine example of the use
of a surcharge of mana which is sent or beamed by contact, will, aka thread or whatnot, into
the patient to be used by the na Aumakua under other names to make the adjustment. The
manipulation of the elbows may be a physical stimulus of sorts. Patients dying of cancer are
listed with other incurables successfully treated. Most interesting. Possibly VERY significant.
We must let no stone go unturned in the Huna work. MFL
Have You Toiled Enough for Your Answered

Prayers?
August 15, 1949
FIRE-WALKING FROM THE INSIDE

FIRE-WALKING FROM THE INSIDE by Arii-Peu Tama-Iti (our own HRA Charles W. Kenn)
came through with flying colors, thanks to the fine rush of last minute response for advance
payment for previous orders, and your copy, if you sent in for one, should now be in your
hands. Extra copies are available at the price of $1.10 post paid, ($1.13 in California. In fact
the 3-1/2% tax has been paid through our HRA printer on the edition because delivery was
taken in Los Angeles), The stiff backs will cost about 65 additional, and will be announced
later for those wishing to give copies to libraries.
We can well be proud of this first printed publication under HRA auspices.
It is beautifully printed and its illustrations tell their story well. The subject matter is of
outstanding importance. Mr. Kenn is indeed to be congratulated on his splendid work and on
his fearlessness in presenting his findings without thought of the reactionary scientists who
always look down their noses at the slightest hint of opinions which they have not advanced.
THE ROUND ROBIN issue of August (No. 5 of Vol. V) was released at the same time that
the fire-walking booklets went into the mail, and it carries a long article from my pen on the
significance of the entire matter of fire-immunity and temperature control, all the way from
fire-walking to the cold winds that sometimes blow in the seance rooms when physical
phenomena are being produced. With the booklet and the two copies of ROUND ROBIN (No.
4 and No. 5, of Vol V), one will have all that is of general importance in this part of the field.
These copies of RR may be ordered at 50 each if you do not have them already. And, by the
way, the August RR is delightful reading for all who are interested in our lines of thought.
There are two pages of latest news on the flying saucers, and a fine assortment of articles,
comments and notes. (Address: 3524 Adams Ave., San Diego 4, Calif.)
CIGBO, HRA kitty, has put on his small specs and totted up his figures on the fire-walking
booklet business this being his project.
He reports that $259.61 was sent in to pay for booklets. $299.50 was spent, and some extras
are to be given him when the printer has time. Cigbo, with the generous help of some of his
HRA friends, was able to play banker and advance the difference from his cigar box. He did
this on promise of having the advance loan returned with a pound of flesh as interest and
sincerely hopes that it is a one pound tin of salmon. (He might compromise on a can of
sardines, or, at worst, a bit of catnip. He also reminds us that the stamps to mail the booklets
were lifted from his box, and that HIS envelopes were used. Also that he furnished a lot of
penny post cards some time ago for the orders to be sent in on. These he is willing to forgive
us, but ONLY if the can of salmon is eventually forthcoming.) HRA Charles W. Kenn, has
been sent 21 copies of the booklet in lieu of authors royalty for the present. (An airmail letter
has just come back after the first copy was received by him by air. He was delighted with
Cigbos effort as edition-producer and sub-editor.)
CIGBO FURTHER REPORTS on 1/4 HRAs: Several of our busy HRAs have found that
too many things were on the experimental schedule for their limited time, and have decided
that the Quarterly Report on what was being done would suit their needs best. Also, on the
latest application blank which is sent to prospective members, there is a mention of the
Quarterly Report for those who wish mainly to keep in touch and see what happens in our
Huna exploration. Many, however, (to Cigbos dismay) check[ed] off all the items on the list
and, in addition, the HRA membership. To make Cigbo still more behind the eight ball, a
number of his Aunties and Uncles have written to say they want the Quarterly Reports in case
they might miss a single small but important word concerning our efforts to beat the atom
bombs around the clock and win back the ancient True Light of Huna.
Considering this dilemma and the fact that it seems to be a very good idea to pause for a few
pages of review of our work once in each three months, the Quarterly will be incorporated in
a regular bulletin when it is time for it to appear.
A SUGGESTION ABOUT THE BULLETINS has just been made. It is that we go back to
the once-a-month bulletin schedule as before and give more time to personal correspondence,
also give more time for the study of the bulletin materials. I would appreciate having some
opinions and comments on this point. One advantage of fewer bulletins would be that Cigbo
would have to scratch less furiously to dig up the extra stamps and envelopes, paper, stencils
and ink. The disadvantage would be that interest would lag with such long spaces between
bulletins. As to the letters, they get answered after a fashion and without too long a delay.
THE HRA WITH THE CLOCK 3 MINUTES FAST has not definitely been identified, but
three found clocks fast and we will run tests to see what can be learned. The odd thing is that
since the mention of the extra tingle of mana in the last bulletin, the indication has ceased, and
only the regular and expected tingles and cobweb feeling on the face comes on the hour
when Telepathic Mutual Healing Group work begins.
MY VACATION plan mentioned in the last bulletin did not materialize. Too many letters to
answer and the whole matter of the fire-walking booklet, with proofs and final sending out to
take the time. But I still have hopes, and so has Cigbo, who says he wants badly to go to the
mountains and catch a desert rat, a pack rat and a kangaroo rat. He also is very anxious to find
a pine tree with cones on it, and see if a pine cone is as good to eat as the kind of cones they
have up at the corner drug store. And if they are free for the picking, Cigbo plans to have a
simply wunnerful time, (as he has by now written to some of you when saying his thanks
for help with his box).
THOSE WHO DISLIKE CIGBO are asked to bear with me in the matter. I feel that a touch
of fun is needed in the serious work we are doing. The majority of the HRAs find the pretense
amusing, and the study rocks with laughter almost daily as the cleverest kinds of notes written
to Cigbo come in. Notes also arrive from the kitties and dogs of HRAs. Some time I think I
must make up a collection of these notes and put them into a special bulletin. The children of
several HRAs have come to consider Cigbo almost as real as the Cow that Jumped Over the
Moon. (Amazing how youngsters pick up telepathy and work the boxes successfully almost
on the first try. Worth developing.)
THE ASSIGNMENT FOR EXPERIMENTAL WORK with the pendulum, given in the last
bulletin, was to try the pendulum as a means of asking ones Aunihipili about what it might
have hidden in its mind, not mentioning the word complex, but really searching for
evidences of small and not too deeply hidden guilt or other hindering complexes.
Only one report has come in so far on the experiment, and this is that nothing very definite
has been found, but that the experiment convinces this HRA that there are some guilts hidden
and that they are not easy to get out into the open.
The Aunihipili is usually ashamed of these things or, when they are not shared by the Auhane,
the Aunihipili may become secretive and refuse to let the Auhane know what they are. (Lets
get used to the words as used by the Hawaiian na kahuna. Once we do, we will avoid any
difficulties derived from associative words such as low.)
A most interesting experiment along the line of getting really on open and free working terms
with our na Aunihipili would be to use the pendulum to get a report on what our Aunihipili
might discover if it could be coaxed to try to hold telepathic conversations with animals. A
dog or cat would be useful in this experiment.
Not long ago there appeared magazine articles telling of the ability of a boy to talk to horses.
He seemed to be able to converse with them and learn what they thought of the outcome of
the races of the day. In another article I recall the many amusing thoughts read in answer to
silent questions directed to zoo animals. Some would talk; some would not. The operator
knew what was fretting the tiger, how the ape felt, what the elephant was turning over in his
mind. The larger animals, he found, thought much more slowly than the smaller ones.
H.R.A. William G. Bullock, who is doing splendid experimental work and who lives in
California, reported recently that he could instruct his Aunihipili to call his dog to him, and
that it could and did do so with certainty and ease. More about his experimental later.
A seagoing friend demonstrated a similar use of his Aunihipili to the early experimental
groups formed in Los Angeles a few years ago. He would ask his Aunihipili to talk with that
of another person, and to tell him what it said. He had found that this seemed rather simple
and was convinced that the conversation actually took place.
He sat down beside me and held converse with my Aunihipili, asking among other things,
what it thought of the progress of the Huna experimental work and my personal efforts with
the group. The reply was surprisingly accurate as a prediction, and seems to show that his
Aunihipili had been in touch with the future via the Aumakua and so knew the outcome.
The reply handed on to me was to the effect that the work then being done would come to
little and the group work stop, but that in about six months a new start on a new angle would
be made, and that good progress would be made from that time on. As it turned out, the
groups broke up in about six months. But it was over a year after that before progress once
more was begun with the writing of SSBM and its publication followed by our organization
of HRA work.
HRA William G. Bullock is an old hand with the pendulum, having used it in searching for
minerals and for various other purposes. He is at present working on a special pendulum to
hang from a tripod and move in an artificial magnetic field. (He will report later on the
outcome of this venture.)
He has, like so many of us, taken numerous courses and has read many books on the
materials of the psycho-religious field. For this reason Huna was right down his alley and he
set to work with a will to begin his tests. I have before me a series of letters from him which
tell a progressive story of one particular line of experimentation aimed at making contact with
the Aumakua and learning to work with it.
First came what seemed to be an unusually vivid dream. In it he saw a beautiful blond woman
and a dark man who stood less than average height. The dream repeated and he became
impressed that he was being shown the physical bodies used by his Aumakua pair when on
this level of life and before graduating to the Aumakua stage.
A letter came recently which will tell the outcome better than I could, and which will also
give information as to other parts of his program. I quote:
Yes, again I must say that I am certain that I was shown my Aumakua. The progress in this
line has gradually changed. At first I seemed to see as through an arch. Then I would be
through it and on a path. Now the path itself has disappeared and there is a stream of pure
white light that strikes me in midsection. This last change came to me a few evenings ago
while reading SSBM, the part about the elevator man. First came a light-headed feeling, then a
terrific tingling all over my body. If anyone could have seen me, I surely would have been
shaking all over visibly.
You asked about the nature of my procedure on the successful wind and rain tests I have
been making. It is very simple. I talk to my George as to a brother and ask him to contact the
spirits in charge of the wind and weather. Recently I asked him to ask to have a nice cool
breeze blow next day. In the morning I reminded him of my request, and by 9:00 A.M. a nice
cool breeze was blowing. The rain request was made in the same manner but four days in
advance. I always ask George to send vital force with any request being made. The rains, so
far, have come right on time.
To put it mildly I am very happy to have had these tests fulfilled. It gives me greater
confidence and encourages me to try all the harder to do greater things. My present training is
an hourly period for George to send vital force to my Aumakua to help make a stronger and
more certain contact. Our breeze is blowing every day and makes our weather very pleasant. I
will keep you posted on my progress.
(In an earlier letter) Daily I am putting George to doing something for me. Ive started him
on very small things, and as time goes on, his job will be to do greater things. A sample of a
simple thing is that he will fetch my dog at any time I desire.
It will be remembered that in SSBM, in the case of the girl who changed personality every
four years, there was what seemed to be an Aumakua speaking through her in the guise of a
wise old man. It is of greatest interest and importance, therefore, to see in our work the
appearance in vision, dream or symbol anything that may indicate an Aumakua making itself
known to us. We need to cultivate these experiences and make the best of them when they
come.
HRA E.M. wrote of an experience along this line. It is much to the point and shows how we
may be shown things to our advantage. I quote:
About eight years ago I was ill, and being a student of Unity, I thought each week I surely
would be better. After six weeks when I was no better, in desperation I said to God, I read in
the book this statement: We in our ignorance of God become sick. If I could understand my
relationship to You, I would be healed.
Two minutes later, about six feet from me on the rug appeared a rose bush about a foot high.
I knew that it was a symbol, but that was all. Then the rose bush started to grow right before
my eyes. A long branch came out of it and instantly leaves appeared. More branches and more
leaves until the bush was three feet high. On top there opened a gorgeous pink rose.
Of course, I was speechless. Finally I said to God, What does this symbol mean? God
replied, I am the bush; you are the rose. I give life to the rose, beauty to the rose, color and
fragrance to the rose. You and I are one, not two.
At first I did not comprehend, then it dawned on me that the rose is attached to the bush, so
was one with it. Instantly health began to pour in at my feet and up into my body until it
reached the crown of my head. I was healed, and in about sixty seconds the same time that it
took the rose bush to grow.
Now there is one thing that puzzles me. Why can we not always touch that Something? We
do at times, and then again we cannot.
A recent letter from an HRA in one of the California deserts, reports the fact that sometimes
the contact with the Aumakua is made easily and quickly and the mana surcharge is strong
and ready at hand to share.
But, for no reason that can be understood, there are days when the effort results in a flat
failure on both counts.
This takes us back to the Huna explanation which seems to be the only one that will hold
water at this time that mana has to be collected by the Aunihipili and contact with the
Aumakua made through this same agency. When we understand that the Aunihipili may, for
reasons not sensed by the Auhane, refuse to respond to our requests, we have at least an
explanation which is broad enough and logical enough to give us the general answer. The
details of the answer lie in the part played by fixations, and perhaps in the simple fact that the
Aunihipili has a mind and will of its own and at certain times just does not feel like obeying
orders. There is also the faint possibility that the Aumakua may have times when it is engaged
and not on call except in grave emergencies which it would have foreseen, etc., etc. Perhaps
pendulum questions asked of and through the Aunihipili may help us to better understanding.
PARTS OF A LETTER TO AN HRA

Dear HRA and friend H. McG,
You are, as I see it, caught in the usual tangle of modern metaphysical teachings. I have
been through this same tangle, and am still striving to get out of the jungle into a clearing
where the sunshine of common sense can reach me.
I agree that it sounds logical to say that God has everything, and that He can, therefore give us
anything without reserve. But, long ago I took a look behind this statement and found that it
was based on conjecture and not on what we observe about us in life.
You are discouraged because you have been working on your map for two months and
nothing has materialized no fine house with servants, none of the cars, gardens, yachts, love,
health, wisdom or joy. Putting aside all the teachings, look at the matter in a practical light.
You have spent about ten minutes a day for sixty days making your prayer-actions for the
desired new conditions. BUT, to give you the house and cars just to take up one pair of
items demands that many thousands of man-hours of labor on the parts of your fellow men
must be spent in providing the materials for the house and cars and in building them. No
matter whether the houses and cars were given to you by a rich friend, they still have cost the
same expenditure of toil.
Can you pray to your Aumakua and honestly say that you feel that you have toiled enough to
balance the account if given what you ask? I fear I could not. Do I have a poverty complex?
Perhaps, in a way. The point that I wish to make is that we need very straight thinking at this
point, not the misleading slogans of the blind leaders of the blind.
Perhaps we need to divide the good things of life into two classes, the goods made with toil
and the goods of the spirit which can be given as a free-from-toil gift. Health, joy, harmony,
perhaps even love, may fall into the second class. I would say, by all means, ask for these
without hesitation.
As for the goods produced by human labor, I would incline to the opinion that one needs to be
convinced as an Aunihipili and Auhane self combined man that he deserves what he asks.
Some may feel so self-important that they convince themselves that they deserve to have a
thousand men work a thousand days to serve their need, but these cannot be considered
helpful members of any community.
There is always the fact to be pointed out that all around us we see men and women, even
children, who have inherited wealth. Take the man who owned a farm under whose acres, oil
was found. He passed on the resulting wealth to his children. None of them toiled to get or to
merit this good fortune. However, other men toiled endlessly to get the oil from the ground
and market it. He became rich through an accident of ownership. It is such things as these
accidents of ownership or accidents of birth that bring inheritances that show that no EXACT
law of recompense for our efforts is ruling us.
I suggest that you change your map to cover only the health and happiness class of things, and
try to settle on some way in which you might get the worldly goods of toil through the
accident channel that is, in a way which you can feel is free from the element of robbing
Peter to pay Paul, you being the Paul in this case.
Of one thing we can be fairly sure, and that is that the na Aumakua are not going to act to give
you the house and cars if this entails taking them away from others or forcing others to work
without reward so that you may benefit. The na kahuna believed the na Aumakua to be
Utterly Trustworthy, and we have no reason to believe that they would be, in any way, less
trustworthy than we feel that we must be on our level of living.
It seems to me that we should all strive to strike a happy medium in our maps. Some of the
HRAs try to win in contests, and some have done so with surprising success after putting
Huna to work. Where a lucky break is all that is needed, it seems quite right to ask for one
or a series of them. All that seems, on the other hand, to be necessary is that there be no fixed
belief in the Aunihipili that it is sinful to take chances. If you bet on the horses, be very certain
that you have no anti-gambling fixations.
It may be well to remember the Aunihipili lives in the world where the farmer has to carry
water from the stream to water his garden. In terms of the physical alone, that is the law:
one labor-unit for each bucket of water for the garden. The Auhane functions on the mental
level and is represented by the farmer when he builds a water wheel and can then see the
greater reward obtained through the use of inductive reason. It is hard to carry this illustration
on to include the part played by the farmers third self or Aumakua, but we might suppose that
the farmer or his wife became ill and asked for healing and got it, or for help in obtaining
harmony or happiness even for help in finding Service and the Joy of Service.
It may sound to you like going all around Robin Hoods barn, or splitting hairs, but of one
thing I am very sure, and that is the utter necessity of being able to convince ourselves as
both Auhane and Aunihipili that what we ask is justified in every way, shape and form. If
there is the taint of doubt the size of the proverbial mustard seed of faith, it will be as potent
to keep the mountain from being removed as faith is said to be in removing the mountain.
One other thing must be kept carefully in mind in arranging your map, once it is such that you
can feel, absolutely, that it is right and just and kind and honorable to work for and to enjoy.
This other thing is dat ol debil HABIT OF THOUGHT. The easiest thing in the world is to
slip back into a mental rut after we have climbed out of it.
I am thinking of all the hidden things in your Aunihipili that we think we have brought to light
and rationalized to the point of complete elimination. Were you taught when young that the
ideal thing to do was to Sell all and give to the poor, then come and follow me? I was, and I
have a grave suspicion that my Aunihipili still mutters in its beard at the thought of bending
every effort to getting rich and giving the poor the customary alms to say nothing of making
no slightest sacrifice to try to follow the leadership of the men who called to the bright banner
of Selfless Service.
These are my slants on the matter, but think things through and arrive at your own
conclusions. We are experimenting in our thinking as well as in our acting. Best aloha much
Light, (Signed) MFL
Book Review
FIRE-WALKING FROM THE INSIDE By Charles Kenn ($1.10 post paid to HRAs)
In his illustrated booklet report on the four fire-walking tests conducted in Honolulu in early
1949, Charles W. Kenn tells step by step the things done and thought and said to make
walking on very hot stones possible with bare feet, of course. The observances and the ritual
prayers are all set down before us for our study and consideration. The dry facts of surface
temperatures of the stones are given without comment, as is the fact that out of over five
hundred who tried the fire-walk, a dozen were more or less severely burned.
HRA Kenn became an initiate fire-walker. He has told us all that there was to be told all that
he learned, and all that he concluded after his experiences.
The reader is left to arrive at his conclusions in turn.
One cannot but stand a little amazed at the seeming lack of expected elements of magic in
the ritual steps, the training of the fire-walkers or, especially, the actual wording of the
prayers. The prayers have a strange Mother Goose flavor in the repetitions. The gods
invoked are never clearly seen. The whole matter is veiled and illogical in all points from
the point of view of the reasoning Auhane.
One reads the booklet, looks at the pictures of the men and women of all races and faiths who
are walking under some strange protection and one reacts in strange ways. Some decide that
there still must be a hitch someplace in the observations. Some become baffled and impatient
when confronted by phenomena which they cannot explain in terms of their accepted
knowledge of physics or psychology. Some fail to see the significance of the verified facts of
fire-immunity and toss the report aside, saying impatiently SO WHAT?
For the few who realize the significance, the answer to the SO WHAT? is a real and deep
need. A hunger for knowledge is aroused that demands substantial food for mind and its
probing logic.
The sober mind begins to turn slowly on the facts. It is plain to see that there is a conscious
entity or unit of conscious something that responds to the ritual and invocations. One is
shocked into the task of trying to find a new attitude of mind to face this Something which
we see more and more clearly to be beyond the level of our minds and as difficult to
understand as to see or sense in its invisible state of being.
We turn to Huna to ask why the twelve were burned. It was not slow walking or pausing on
the stones. Some who walked fastest were badly burned. The answer returns us to the equally
invisible and difficult to understand Aunihipili in men. We must conclude that, as the Auhane
attempted the fire-walk in confidence, either the Aunihipili had reservations and caused the
failure of the strange protection, or the Something saw fit to keep protection from those
burned.
The Search for the Beloved (aka Soulmates)
September 1, 1949
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.
THANKS AND MORE THANKS for all the good letters of the past two weeks and the
continued response to the call to support the fire-walking booklet publication project with
orders also for the help sent for Cigbo and his cigar box.
THE LETTERS have been unusually fine and the reports and comments in them would
make several good bulletins. Despite vacation time and the heat, the experimentation has gone
steadily forward. Some HRAs who have been delayed in starting the box or pendulum tests
have come in belatedly with significant findings. Much of this bulletin will be given over to
parts of these letters.
DR. NANDOR FODOR, HRA, has a new book which has been released ahead of schedule
because it has been selected as the book of the month by the big Psychological Book Club. It
is THE SEARCH FOR THE BELOVED, and deals with findings far ahead, on the fringe of
exploration into the nature of human consciousness. See the review of it on later pages. We all
glow with pride as we congratulate our fellow HRA on such a splendid contribution to the
materials of the field into which we delve. (It will be recalled that Dr. Fodors
ENCYCLOPAEDIA OF PSYCHIC SCIENCE is our standard reference book in all matters of
psychic phenomena as touched upon by our Huna studies and speculations.) ROUND ROBIN
magazine will also review the new book in its next issue. It is of great importance.
Instructions for obtaining an autographed copy will be given on the review sheets.
MY VACATION is being taken piecemeal this year. I have just finished a delightful three day
camping trip to the mountains. (Cigbo will tell you about it in his letter.) If all goes well, the
vacation will be continued with a second trip, this time to camp in a different place or two and
to last a week or longer. If the next bulletin is late or even fails to appear at all, and if letters
are unanswered for a longer period than usual, you will know that the vacation is to blame. I
plan to take along all those grand books and things you have sent in for my inspection, and
read and rest and work on the TMHG list to my hearts content. There will be a full moon on
the 7th and here in the western mountains the skies are open and clear at this time of the year.
Government camps are free and gasoline is all one needs to find, in addition to the cost of
food at home. I recommend such a vacation to you all. Sleep a night under a blaze of stars
seen through the tops of great pines and have something to remember for years.
NO DECISION has been reached as to whether there should be one or two bulletins a month.
There is still plenty of time to write in your opinion. Over a dozen HRAs who have been too
busy to go through two long bulletins a month have changed over to the Quarterly Bulletin.
Still others have voted for even bigger and better bulletins if they can be managed with what
time and funds are now available. There is no hurry, and for the present we can go on as we
are doing. My hope has been that our numbers might grow and a printed magazine be
[possible].
THE COST OF SUCH A MAGAZINE is all that stands between us and a fine fat one filled
with illustrations. Our fire-walking booklet is an excellent example. An edition of that limited
size cost us about $1.35 a copy, if the actual money outlay were counted, this to include
nothing at all for the writing of it except the payment of a few extra copies of the booklet
itself to the author. The ROUND ROBIN magazine published by HRA Meade Layne is
another good example to consider. It is mimeographed to keep the expense down, and its
circulation is only a little larger than the HRA Bulletins at the present time. RR is entirely a
labor of love and a most wonderful one, too, in which Mr. Layne works endless hours
editing, answering letters, writing the bulk of the articles, editing all contributions and cutting
the mimeograph stencils to save that expense. When the stencils are run and the magazine
assembled and readied, there are the envelopes to be addressed and stuffed. All subscription
lists have to be kept with care and there are endless friendly readers who drop in for a chat at
the office (upon which rent must be paid). Assistant Editor, Harriet Foster, who has dedicated
her life to Service, shares this labor of love (and even makes time to come to Hollywood and
help get out the [HRA] Bulletins at times a service very greatly appreciated). RR copies cost
about 50 each to produce and mail, and were the usual editorial and office expenses added,
the cost would be at least $2 the copy. It is advertising and mass production that makes
possible our daily papers and the magazines on the news stands. However, it is nice to think
about a little HRA magazine, even if the chance of getting it seems rather slight.
FIRE-WALKING
APPRECIATION OF THE FIRE-WALKING investigation and the report in the booklet
has been expressed in letters arriving at the Study. As we all know, this appreciation is highly
deserved. HRA Charles Kenn (944 Twentieth Ave., Kaimuki 16, Honolulu, Hawaii) is another
who is performing a great and valuable labor of love. He is sparing neither time nor expense
in his expert delving into Huna matters. He now ranks as the foremost expert on fire-walking,
and is a recognized authority on things having to do with the Hawaii of yesterday. Drop him a
line of comment and thanks. Hell love it.
Most of you have by now had a copy of FIRE-WALKING FROM THE INSIDE and have read
it, so what I now say about it will be more to the point.
Mr. Kenn, because of the limited space for his comments and explanations in his report, could
only touch on some very significant things that he has unearthed from his studies of old
manuscripts and books. Many points of contact seem to have been possible in ancient times
between the na kahuna and peoples of Egypt, Central America, India and elsewhere. Hidden
behind a symbol, one may find similar beliefs and practices.
On page 34 of the report Mr. Kenn tells us of the university composed of two colleges in early
Polynesia. One was symbolized as the Upper Jaw and one the Lower Jaw. This would
seem very strange and meaningless did we not also know the terms applied to describe the
two classes of student. One almost has to know Huna in order to understand when told
ABOUT Huna by these old symbols and records which are often hidden in names.
The central and secret concept of the WORD and of The LIGHT seem to have appeared
first in Huna as symbols, later being embodied with other ideas in the mixed religions found
around the world.
The tongue was the secret symbol of the LIGHT. It was the Flaming Sword of the
Revelation accredited to John the Divine this work having all the earmarks of an initiatory
drama filled with secret symbolic material covering certain teachings.
The mouth is the home of the tongue and is formed by the upper and lower JAWS, the upper
symbolizing the higher level of being and the lower the lower or earthy level. Mr. Kenn tells
us that students of the Lower Jaw College were called hau`mana, meaning occult-powerinspired. The implication in the words is that these students were trained in the use of the
rituals calling into action the High Mana of the na Aumakua. The Lower Jaw students were,
manaài, occult-power-food, which points clearly and directly to the work with the low
mana on the earthy level of the Aunihipili. The high and low magic are thus indicated, and the
work of instant healing with the High Mana and the help of the Aumakua, as well as the
slower healing by the manipulation of the low mana when transferred from healer to patient or
in implanting thought-forms as suggestions.
I keep stressing the indications, whenever found, that add to the proof that we have rightly
understood the ancient SECRET of the na kahuna. I do this for the reason that IF we can be
sure we have HUNA correctly understood on the main points, we can continue with full
confidence in our efforts to work out the practical methods of using those basics for healing of
body, purse or circumstances.
The WORD is the thing that comes from the mouth, and as it is the symbolic product of the
action of the intelligent part of the triple man or Triple God. This action involves the use of
the mana in its turn, and of the men or sacred aka or etheric basic substance which assumes a
reality in terms of time and space when put to use.
The concept of word is still to be traced definitely in the Polynesian dialects, and may be
hidden in terms not meaning word in modern usage. The actual spoken word did not set the
creative work into motion. On the contrary, it was the cluster of thought-forms, of which a
word is but a sound-symbol, that formed the core of the created structure. This structure, we
presently decide, is first invisible and built of the aka substance, being part of the future. It
incubates in a way rather beyond our understanding and, in due time, appears as a reality (be
it a state, thing or set of circumstances), as the future becomes the present always entering at
the same moment the confines of space.
Knowing this much of our Huna, tentatively, we can look with greater understanding on the
puzzling opening verses of the book of John in the New Testament. Let me quote them as
given in the Ferrar Fenton translation (a copy of which has just recently come to me as a
greatly appreciated gift of an HRA and member of the newly formed and very active Portland,
Oregon HRA group). (This is a translation done with the greatest care taken to give the exact
meaning of the earliest versions often with surprising light thrown on meanings, especially
since we have found Huna.)
(Note: This translation is given with the following comment: There is ample reason to
believe the Gospel of John was written at an earlier date than those of the other three
Evangelists. In any event it seems to have its Huna traditional beliefs more perfectly
preserved.)
The WORD existed in the beginning, and the Word was with God, and the WORD was God.
He was present with God at the beginning. All came into existence by means of Him; and
nothing came into existence apart from Him. What originated in Him was Life; and the Life
was the Light of Mankind. That Light shines in the darkness; but the darkness did not absorb
it.
A man came, sent from God; his name was John. He came for witness, in order that he might
give evidence concerning the Light, so that all might believe through him. He was not himself
the Light; his mission was to give evidence concerning that Light. The real Light was that
which enlightens every man coming into the world.
(The account then goes on to tell how the Light, as a personality, incarnated in the human
form of Jesus which, of course, was a matter coming at least 500 years after Huna was in
full flower in the lands near Egypt, and certainly before the Polynesians left for far places.)
Jesus, emerging in the accounts as the Christ, becomes the symbolic incarnation of the
WORD as well as of the LIGHT (Rev. 19: 13). And, turning to another revealed writing,
OAHSPE, we read (128:1) God foresaw that the knowledge of one generation could be
handed down to the next. And though all these things are false in fact, as a written word is not
a word, but an image of an idea which hath been spoken, so by symbols conveyed God the
living truth.
Viewed from the Huna angle, the Word of God is no more nor less than the collection of
thought-forms which were first made and then caused to be cast into the molds as earthly
realities. The element of intelligence embodied in this Creative level of Consciousness, higher
than ours, and which we call God and cannot really understand, is symbolized by the
LIGHT. The Light uses the element of force (a higher mana) and the Universe is supposed to
result. All we know to a certainty is that there is a Universe, and that at this time it is probable,
as propounded in Huna, that the food or low mana of the Lower Jaw symbol is provided
by us on the Aunihipili level of being to empower the Aumakua (standing with us as an
individualized or incarnated unit of the Light, as was Christ, if we can rely on the dusty
accounts).
Mr. Kenn passes on to us, on page 43, the kahuna belief that, the life of the kahuna is the
Aumakua, and the life of the Aumakua is the kahuna.
If anything in Huna is important, it is the teaching that this relation of interdependence exists
between us and our na Aumakua. We feed them with the low mana and they bless us with that
same mana changed to the higher voltage or vibratory form and used for mutual good. All
sacrifice is a feeding of the gods, and all that the gods can accept and absorb from us is the
low mana. Here is the Pearl of Great Price of the na kahuna. No mana, no blessing.
The Lost Word of Power of the Cabalists, which great students searched for in the time of
the German, Reuchlin, and the Italian, Pico Della Mirandola, appears to have been no secret
name of God, no combination of sounds. We begin to see it as the combined action of mindmana-thought.
It is also apparent that those who once knew this secret were at great pains to prevent the
outsiders from learning it. They went to no end of trouble to pull the wool over the eyes of the
curious. What was easier than to say that a certain secret name had only to be uttered to set
miraculous power into action? In the Old Testament (Ex. vi. 3) the wool pulling may be seen.
God was said to have revealed Himself to Moses and to have divulged His name, but later we
find the name Jehovah warped into many forms to try to make it an instrument of magic.
(Check Logos in the Greek, and Vach in the Sanskrit if you are interested in this line of
thought.)
I have spoken of Central America and the traces of Huna to be found in the religions of
yesterday in that region. Most of us are familiar with the pictures of the great feathered
serpents carved in stone on the temples. Endless learned articles have been written to try to
throw light on their significance, but when we know Huna, the mystery begins to fade. The
serpent has been, the world around, a symbol of the mana of the level of the Aunihipili. The
wise men of India expanded the symbol to get two serpents, and had them move upward in
crossing spirals about the spinal centers until they reached the top of the head and went from
there to a symbolic higher level. Moses raised the serpent in the wilderness as a symbol. Our
Red Indians have rites performed with serpents. Only the na kahuna were without these, oddly
enough, and we must conclude that the symbol was discarded by them in a snake-less land in
late centuries, or that, as they knew the mana was the serpent, they felt no need of the shield
for their secret.
The ancient stone serpents were not too hard to understand in terms of serpent power, but
the feathers had all the savants stumped, not that they ever admitted it. It is very simple in
terms of Huna. When a snake is given feathers, that means wings and flight. The flight of the
serpent power or low mana is to one place only in religious practice, and that is to the
Aumakua call it by the name of any god or set of gods. All the kahuna prayers ended
formally, and often as we end ours in the TMHG work our prayer takes flight (that is, the
mana flow is released to carry to the na Aumakua the thought-forms which we have created
with care to be used as the molds or seeds to be used in making the conditions that will be
the answer to the prayer) , let the rain of blessing fall (the return flow of life-giving high
mana. Lele is the word used, and it means to fly.)
The low mana that is food for the gods or the na Aumakua and that is provided by the Lower
Jaw symbolically, is the serpent. But, when the serpent has grown feathers and taken flight, it
becomes the symbolic EAGLE. Feathers were worn and used ceremonially the world over,
and are today in many parts. They are basically the symbol of the low mana changed to the
magical HIGH MANA by the Aumakua who will manipulate the great power at the request of
the devotee. From all sides we continue to find verifications of the fact that there was a secret
belief and that we have rediscovered its symbolic meanings. We turn back the clock in order
to turn it forward. MFL.
BOOK REVIEW
Our book this time is THE SEARCH FOR THE BELOVED, by Dr. Nandor Fodor, Huna
Research Associate. (400 pages. Price $5. Your copy will be autographed if your order is sent
directly to Dr. Fodor. His address is, The Park Central Hotel, 7th Ave. at 56th St., New York
City, N.Y.) ($5.12 postage included, plus sales tax if you live in New York City or State.)
The subtitle is, A CLINICAL INVESTIGATION OF THE TRAUMA OF BIRTH AND
PRENATAL CONDITIONING. However, this is a book for the layman even more than for Dr.
Fodors fellow professors, psychologists and psychiatrists. It is improbable that any other
writer in this field would stand high enough, and so be bold enough, to take the plunge and
use such a title then to dare to begin at the logical beginning and work forward from there.
Let me quote some history making lines from the summary. (Pg. 395)
and the Freudian movement still shrinks from it (the view here set forth) as a supreme
sacrifice because it vaguely threatens the Oedipus situation as a core around which the life of
the neurotic must revolve. The incestuous and homosexual drive in man has another more
powerful determinant than the desire to recapture the static bliss of uterine existence. This
motive is constructive and is furnished by mans never-ceasing quest to find the Beloved. The
quest is rooted in the fundamental bi-sexual nature of humanity. At some remote evolutionary
epoch, the sexes were united in the proto-human body, as they still are in some lower forms of
life. Ever since the sexes have been separated, man is restlessly searching for his Eve, the
missing part of himself.
Whom God hath joined together let no man put asunder clearly suggests that the marriage
ceremony is a restitution fantasy doomed, for that very reason, to disappointment both for
the male and the female. This disappointment is the deepest determinant of a womans
masculine envy. It is said that a woman does not accept her femininity until she bears a son.
The reason for the foregoing theory is that only in the male, arising in her womb, can she find
an objectification of that for which she archaically yearns. It is still an illusion, but it comes as
near as Nature permits to the fulfillment of an age-old dream.
The psychological data gathered from an intensive study of dreams in a prenatal setting,
indicate that sexual determination is achieved at the price of considerable struggle. Further,
the appearance is as if the lost sexual potential had not been extinguished but had retired
underground to haunt the winner the rest of his life. To the embryologists this may sound
absurd, but whether this is only a fantasy of humanity or not, there is great virtue in it for
therapy. It assures a simplicity of presentation of the facts of bi-sexuality and elicits gratifying
response. Further, it can be demonstrated that some of the deepest yearnings of the race are
traceable to this concept of bi-sexuality the final problem is: can the conflict be merely
psychic; may not man have a composite male-female soul; may not sexual determination
become a traumatic event because the primary sexual organization exacts a corresponding
psychic unbalance?
The above is just a nibble of the most fascinating and outstanding book of its kind ever to
come into my hands. Given the equally possible urge in each of us to win through to the
Aumakua stage and so become once more united in a total and perfect union with the
beloved both perfected by becoming utterly trustworthy after the Huna concept, and we
begin to understand the greatest of the mysteries the mystery of a wild, deep, unreasonable
and never satisfied urge to find the true mate. An urge, unfortunately, which often causes no
end of physical and mental trouble because it is not recognized for what it. MFL
HRA CORRESPONDENCE
I had thought to give over most of this bulletin to parts of HRA letters, but find that, in writing
it directly on the stencils to save time, I am down to my last page Cigbo refusing indignantly
to have his letter about his scamping trip left out. Perhaps the next bulletin can be entirely
given over to letters and the discussion of points brought up by them.
HRA Made S. Moller asked, Where does one picture our Aumakua to be when sending
prayers through the Aunihipili? (Ans.) It seems that the na kahuna never learned where, in
terms of our limiting space. They said, vaguely and symbolically, Up. I like to think of the
na Aumakua on a level slightly above us but wherever they may be, we are told that the
invisible aka thread of connection ties them to the Aunihipili and that through this connection
they are, practically, right with us.
(Question:) If one feels nothing, how can one be sure ones Aunihipili is making contact with
ones Aumakua and is sending ones mana and prayer along the aka thread? (Ans.) There is
no way to be sure as yet. That is why we are working so hard with the boxes and pendulum in
an effort to learn to converse with the Aunihipili and become able to find out such things. We
have to work with what faith we can in the response of the Aunihipili. Watch for the
answering tingle and the upsurge of emotion and love which so often signals a full and
complete contact. Watch also for results by way of answers to prayer-actions.
(Question:) Can a short form of instructions, along with suggested prayers, be formulated for
one to practice and follow as an aid in eliminating fixations and complexes which might be
interfering? (Ans.) This is something which we have not as yet been able to take up
successfully so far in our HRA experimental work. At present we are breaking ground with
the pendulum to try to see whether or not, by making a very slow and careful approach, we
can get well enough acquainted with our na Aunihipili to get it to divulge its thoughts in
relation to our sickness, poverty or troubles. If these thoughts could be brought out through
skillful questioning and the yes and no answers through the pendulum, we could then know
what to do to try to correct misconceptions of a complexed nature. If successful, this method
would be something for us to offer the world with a fanfare to be heard from here to Hawaii
and back. And keep your fingers crossed it looks very much as if some of the HRAs were
about to do this very thing. It is even possible that through the pendulum a direct contact with
the Aumakua may at times be made, after first asking for the contact through the Aunihipili.
Remember that the Chief fire-walker in HRA Kenns report watched the piled-up wood of the
pit the night before the walk until he saw, psychically or otherwise, the misty figures of the
na Aumakua dancing above the pile. We can be sure that the contact is easiest to make
through the Aunihipili, but there is a most exciting possibility of direct contact between
Auhane and Aumakua. The na kahuna, of course, used the old and tried method of removing
complexes by fasting and other sacrifices of things physical which would act as powerful
physical stimuli and impress the Aunihipili that it was free of guilt and worthy of help from
the Aumakua. A short prayer ritual could easily be formulated to go with the fasting and
giving until it hurts, but without these it is doubtful whether or not complexes would be
touched. The Thomas A. Kempis prayer given in an earlier bulletin has helped many, as has
the Little Prayer which I personally use and which I gave in an early bulletin (#14). We
must hammer into the Aunihipili, by repetition and any form of auto suggestion we are able to
use, the great truth of Huna that where there has been no hurt there has been no sin. Most of
the complexed guilt ideas come from deeds that do not fall under the classification of hurts
done others or to our own bodies. Usually they are shock complexes, and often these date
back to emotional storm in youth storms aroused and centered about failure to live up to
some vividly glimpsed religious ideal, the latter often most impractical, such as an urge to
become a missionary or to sell all and follow a life of religious service.
More of the letters in the next bulletin I promise faithfully. MFL
CIGBOS CAMPING LETTER
Dear Aunties & /or /if Uncles:
Well, ME and boss got back from our three days and nights
scam in trip to the mountings, and now I got billions of notes to write to MY friends, so I am
making ME a mummy-o-graphed letter just like boss uses, and I apologizes terrible hard.
And I got to apologize a thousand times harder because of my pitchers on MY letter. I knew I
would be a terrible busy kitty when I got home to MY mail, and so I took a few minutes off to
draw the pitchers on MY letter to have them all ready for ME just to write about my trip
AFTER it was over.
I guess YOU have been to the mountings on camping trips, so

you will know that I had some wrong ideas about what I would find when ME and boss and
Auntie Louise and Auntie Ethel finally got there.
It was a place on a terrible high lot of about a jillion hills, and was called Big Bear Lake,
because there wasnt any bear, and most of the water had dried out of the lake. It was terrible
far away and

EVERYTHING had outgrown itself a thousand
times. You never saw stones and hills and trees so overgrown!
And on the trees there were no pins, no furs and no spruce kind of clothes. Just trees. And the
CONES were no good at all to eat. No ice cream in them, and tough and well, just no good
to eat, but some fun to play with.
The desert rats turned out to be terrible old men with burros. Boss spoofed me and I didnt
believe a thing he said until I found a kangaroo rat that actually did have jumping kind of hind
legs to show off with. And pack rats DID pack things. But in the sides of their mouths. Only
you dont chase them. They are too big. You just pass the time of night with them terrible
polite, too. The whole business of going camping is a little bit weird, dont you think?
Anyway, I was terrible glad to get home to my own LITTLE

shelf and get my face washed and settle down to my letters And if you wrote to me, or if you
happened to send me stamps and money and things for my box, I am sending you terrible BIG
thanks and PURRRRS the overgrown BIG kind.
Love and EVERYTHING, from your very own CIGBO hra+kitty, and scamper.
Direct Contact to the Aumakua
September 15, 1949
MY VACATION WAS A GREAT SUCCESS
We had three days camping in Oak Creek Canyon south of Flagstaff, Ariz., in the cozy bottom
of a deep canyon with red walls, a rushing stream and trees of many kinds. Three more days
were spent on the rim of the Grand Canyon, high up, and looking down into the great depths.
The sight of moonlight filling the canyon with misty forms was an unforgettable experience
with the sensing of a strange pervading personality. One realizes why the Indians believed in
gods of many kinds presiding over mountains, canyons and rivers. Huna would say that
entities of the Aumakua level presided over nature in its various aspects, perhaps nonhuman, perhaps the na Aumakua in the apprentice stage learning to become Utterly
Trustworthy.
It was a wonderful time of rest and replenishment. I thank you all for your patience and
understanding in the matter of a late bulletin and of replies to letters which will be even later.
All book orders have been sorted out and the books sent; letters marked urgent have been
taken care of. The TMHG periods, of course, come first and foremost at all times. (One
afternoon period at the Grand Canyon, with gentle rain on the tent, was especially excellent in
its contact and was continued for a considerable time. Other extra periods were very
productive, I am sure.)
CIGBOS SCAMPING LETTER was rewarded with laughter and he has been encouraged
to report on the second half of the vacation. He wishes to thank all of his friends who have
remembered to send in something for his cigar box, and promises them a special treat as soon
as he gets time to make his acknowledgments. He has not been quite repaid for his loans to
help get the fire-walking booklet out, and from the contemplative manner in which he eyes
my belt line and toys with the letter opener, I fear he may be planning to demand his pound of
flesh in true Shylock fashion. If you need a copy of the booklet, there are still copies that need
to be sold. (HRA Charles W. Kenn writes from Honolulu that he is enjoying your notes to him
very much and is welcoming comments.)
PRAYER BEFORE TRAVEL works. On this vacation, having had the old 1940 car checked
up, six days of driving were chalked up for the first and second halves of camping, and with a
perfect score. No break-down no accident or near-accident. A number of HRAs have
reported similar experiences, and HRA M.C., driving out to Los Angeles from Detroit, had a
remarkable experience. Meeting a speeding car rounding a curve on the wrong side of the
road, the wheel seemed taken from her hands and whipped around so that she found herself
off the road on the shoulder, safe by a few inches, and much startled and impressed. More and
more we can say with confidence, There is Guidance and Protection for us if we will only
open the door to it by our prayer-actions and requests. M.C. has had a year of wonderful
demonstrations, beginning with recovery from a very bad fracture condition, including a
house sale and a house purchase both remarkable in how they came about under requested
Guidance. She is now settled out here most comfortably.
YOUR EXPERIMENTS, EXPERIENCES AND LETTERS
Your experiments, experiences and letters are of the greatest importance in our work. Never
hesitate to write a report on your findings, whether you succeed or fail in your approach to
Huna. The failures are equally important because they may help locate the stumbling blocks.
HRA NAMES OR INITIALS to be used in the bulletins when presenting parts of letters,
have caused some question. Some HRAs prefer not to have their names used, and I often do
not know who wishes to remain unidentified and who does not. It is often irritating to the one
doing the reading to feel that someone is hiding behind his initials. Perhaps it may be easier
all around simply to say, An HRA from Denver or something like that. The reason for
wishing to withhold names and addresses is that HRAs living in places where neighbors may
frown on any departure from churchly beliefs, may cause trouble. Or, because there are
crackpots in all organizations (except ours, of course) there is the remote danger of being
thrown open to letters or even visits from same. This difficulty also confronts us in forming
groups. It has, thus far, been better for groups to form by one friend approaching another. One
group was tried by having the names of HRAs in a certain city given to one who invited them
to meet the result being a clash of personal beliefs in the matter of meat eating, smoking and
other matters of individual choice. It is so very hard to keep Huna on one side of the fence and
personal convictions on the other.
A RECENT LETTER from Ernest S. Bateman of Seattle, who is giving much time and
effort to push forward the Huna exploration and who is well qualified for the work, will be
remembered for his earlier contact through the pendulum with a spirit, Wayne who gave
much promise, but soon turned out to be unreliable and who had to be cut off with a shilling,
so to speak.
After some careful work with his own Aunihipili and many efforts to contact his Aumakua,
Mr. Bateman succeeded in making contact through the pendulum with his Aumakua directly.
(At least this is his present conclusion.) He arranged for a secret double signal, which is
used to indicate that the Aumakua is communicating through the pendulum, and not some
spirit or just his Aunihipili.
This is very important. If it proves out, it will show that a direct contact with the Aumakua is
possible, avoiding the need of going through the Aunihipili. One may need the Aunihipili and
its aka thread to send the call to the Aumakua, but it seems possible then to hold direct
pendulum converse with the Aumakua with no help (so far as Mr. Bateman can see) from the
Aunihipili.
Mr. Bateman has progressed well in his work along these lines and thinks that he has been
able several times to get information from his Aumakua concerning his friends for whom he is
asking healing. He has asked what more to do, what fixations stand in the way and how to
handle them, and so on. Here are parts of his letter of September 10th. (Remember that in our
work together we take everything with a goodly grain of salt, including all of my conclusions,
and thus remain open to change of opinion as change is indicated.)
DEAR HRA and Friend Long:
I have been working on Bulletin 16, especially page 7, and here are some of the answers I
have obtained to the questions that have arisen as to HRA progress in Huna.
Take the HRAs question, If one feels nothing, how can one be sure that contact is being
made with the Aumakua? If the HRA asking this question will follow the ritual for prayeraction properly, and generate a surcharge of mana through his Aunihipili, he will feel the
tingling as he finishes his salutation to the Aumakua. It lets one know in unmistakable terms
that contact has been made.
This tingling sensation is the indication and if 100% concentration is maintained throughout
the prayer-action, the return flow will also be unmistakable when asking for the Rain of
Blessings. I find this return flow is very strong when I am treating by laying on of hands.
Again, quote (from the bulletin), Can a short form of instructions aid in eliminating fixations
which might be interfering? I am in complete agreement with you on the tremendous
importance of HRAs ascertaining the presence of fixations, if they have trouble with their
prayer-actions or pendulum work.
My Aumakua and I consumed one whole evening session on ways and means to TRY to
remedy this trouble. After prolonged deliberation or consultation with higher spirits, he
decided that he can secure the information on complexes and fixations, and advise on how to
drain them away, if the following suggested formula is carried out in exact detail.
FORMULA
1. The HRA asking for help shall lay hands (must be warm) on sheets of writing paper
for not less than fifteen minutes just before writing a letter to me asking me to help
locate his fixations.
2. The letter must be written with a fountain pen which has been in close contact with his
body for at least an hour and which is warmed by bodily heat at the time of writing the
letter.
NOTE: This will establish a firm aka thread connection with the letter and will later enable
me to make contact when asking, through the pendulum, for information from my Aumakua.
(Mr. Bateman will be glad to undertake to help a few HRAs in this way if he can. Write him at
5108 W. Olga St., Seattle 6, Wash., if you wish to have a hand in this angle of
experimentation.)
Quote: We can be sure [of the] possibility of direct contact between the Auhane and
Aumakua? I can assure you, friend Long, that my Aunihipili is under complete control of my
Aumakua. As to the contact and accuracy of answers, etc., through the pendulum, I can only
explain my present method of work along this line.
1. I hold the pendulum about three-quarters of an inch over the table or over my palm, as
I feel inclined. The pendulum is suspended from the little stand with the arm built into
the top. This keeps my fingers and hand steady.
2. As the pendulum hangs motionless but ready, my Auhane assumes a respectful, totally
passive mental state. After a short interval, or often instantly, my Aumakua executes
the secret double signal that identifies him to me.
3. I at once respond, with love and blessings and thanks for past help, etc.
4. I then inquire if there is any unfinished business, or any other matter that my Aumakua
wishes to take up at the time. If there is, it is disposed of, and then I go ahead with the
business of the meeting.
5. At the end of the session I again inquire if there is anything that has been overlooked,
or that the Aumakua wishes to discuss. Many times there are such matters, and they
are disposed of or carried over until next meeting.
6. It is all very businesslike and in regular order, with the same ritual exactly followed at
each session.
7. At the end I thank him for everything and he signs off with the secret signal as I bid
him, adios.
We my Aumakua and I are drawing closer each session with the pendulum, and also the
prayer-actions. This is a source of deep satisfaction to me, as well as thankfulness that with
the same steady progress I will arrive at my goal of a free and easy telepathic method of
communication, wherein the slow and cumbersome cross-examination with the pendulum and
questions and answers will be unnecessary.
I find that my Aunihipili still has the tendency to pick up fool ideas and hold them as
fixations. For instance, a few days ago I was inquiring via my pendulum from my Aumakua
why a certain case I had been treating had not responded as I had expected. I was informed
that my Aunihipili had a fixation that I should have driven over to the other side of the city
daily to give the treatment instead of expecting my friends to come to me. For various reasons
this was unreasonable, but talk did not help, even when the Aumakua considers that I am in
the right. I suppose I shall have to give in. Rather humorous situation, what? Ernie Batemans
body, instead of his house, divided against itself.
Light and Aloha, (Signed) Ernest S. Bateman
Another interesting report from a California HRA gives a quite new experience with the
accumulation of mana and the sending of it to the Aumakua in the ritual prayer-action. She
writes,
When I first began to use the Huna type prayer treatment I felt a strong shock tingle and then
I blacked out completely from periods of 1 3/4 hours to less, regaining consciousness in a
very depleted state. It usually took me the remainder of the night or day to regain my
equilibrium I am now being less prodigal in my gifts of mana, and ask most emphatically
for the return flow as blessing Results personally are better.
One can only speculate on the meaning of this experience. The Aumakua may have needed
great supplies of mana, or a spirit might have stolen much, or the giving might have been too
enthusiastic on the part of the Aunihipili. It is best to use caution.
A very interesting report comes from a New York HRA who finds that the pendulum is much
better than the boxes to help her get answers to questions put to her George. She writes, in
part,
Up to the moment, my Aunihipili tells me:
1. That he cannot contact my Aumakua at will, or every time I so desire. There are
certain specific times for doing so.
2. That he is not afraid of going to contact my Aumakua.
3. That he is afraid of being hurt by others. I have started him on listening to logical
reasoning to explain why others have the right to act, live and speak as they do. I am
also teaching him that a detached attitude is the best to follow.
4. He regards me as a dear friend where he finds love and cooperation in everything
not criticism.
5. He can go out (to places or people as directed) and tell me telepathically the details of
any situation as he finds it. The accuracy of his reports have been proven already. He
also promises to help persons visited, in any way he finds that he can. He has been
able to place simple suggestions with the na Aunihipili of others such as have caused
them to phone or write a letter, etc.
6. That I cannot work him too much, as he needs rest to gain mana, as through this rest
he builds up vital energy which makes it possible for him to contact higher entities.
7. That there is a time for everything, even for the materialization of big projects but
that in the meantime we have to keep at them and work materially toward that end.
8. He has been changing the weather within an hours notice, getting even the breeze
from the side we want it and the temperature and humidity as asked. On the tail-end of
this last hurricane from Florida, the clouds gathered and the wind started blowing
strong on Sunday afternoon. I told George to please go and tell the (weather
controlling) entities to hold off the rain and storm until late night. For some 35 to 45
minutes it looked very bad, but then subsided. It did not actually rain until about
midnight.
Needless to say, we are very grateful and thank them for all their help. I am now getting
George to try holding hot objects in my hands without burning. Hot starch, around the boiling
point has no effect aside from a kind of tingling. I always tell him that those things are not
hot at all.'
There are many more important and fascinating reports that have come in, some telling of
excellent results from TMHG work or from personal Huna work, some telling of success in
getting business affairs moving as desired, some rejoicing over the correction of family or
social tangles, and some telling sadly of long, careful and continued Huna work with no
results yet to be seen. Of all the reports, only two have told of things getting worse. The
general score is far above either chance or average, I am convinced. Little by little we gain
ground in skill and confidence. MFL
Quarterly Review and

How to Make A Pendulum Stand
October 1, 1949
THE NEW QUARTERLY BULLETIN idea fizzled. Only six HRAs asked to be changed
from the regular active lists (getting the bulletins and whatever is worked up, as the firewalking booklet) to the 1/4 HRA list, although some regulars wrote to ask for the Quarterly
when it came out, lest they miss something.
So, the Quarterly, which is a good review of our past three months of undertakings and the
results, will be incorporated in this bulletin and will be sent in that form to our six good HRAs
with our combined blessings.
It was hoped that the HRAs who have not been heard from for some months, either by me or
by that very important person, Cigbo, would ask to become HRAs, but as they havent, the
periodic cutting away of dead wood in our organization will have to be done, sad as we
always feel about it. (If you happen to hear a very miserable yeowling in the night, it will be
Cigbo mourning his newly lost Aunties and Uncles.)
VERY SPECIAL THANKS are extended, right here before I go on to other things, to those
grand HRAs who have so generously sent in help for the work fund. Contributions fell off to
about half during the summer months, including September, and Cigbos scratching became
something painful to contemplate. Also, thanks very much for the placing of orders for SSBM
through me. It all helps to keep the bottom from falling out of Cigbos box entirely and the
bulletins and TMHG from going the way of all flesh.
HUNA GROUPS
ABOUT GROUPS, may I say that it has gradually dawned on me that I have been
advocating the wrong methods of organizing them. My idea was to introduce any and all
HRAs in any one location and let them meet and form a group if they wished. It hasnt
worked out. In spite of the fact that all HRAs are fine people, they cant help but get into each
others hair because of differences in opinion on a score of subjects.
This is the way it can work. Your phone rings and a stranger introduces himself as a fellow
HRA and asks permission to call on you. You open your home to him, and IF you arent the
kind that get on together, you wish you had said No. If a group is already organized by you
and a few friends, and if you ask the strange HRA to drop in at one of your group meetings,
and if it turns out that he is not liked, you can refuse to let him join your group. It is more like
a church which one can attend without being socially mixed up with members one cant stand.
Another thing on the same line is giving the names of HRAs in the bulletin reports taken from
their letters. Last week I got into trouble in a small way by throwing a very much valued HRA
open to approach by phone or letter like that, and I have now sworn off, so help me, and will
keep the identity of each of you a profound secret from all the others. Its a shame, but [it] is
necessary.
Some day we may grow so that we have large groups like churches, but until that time, I
believe it will be best to organize our groups as among our friends or people we personally
know and whom we feel will fit in. On the other hand, any and all, regardless, can belong to
the general HRA as the central group, and can work by letter and the bulletins without the
least clash of any kind, unless with me and Im old and tough and can take it if they can. (I
am thinking of the people who write in and lay me by the heels because they do not agree
with the na kahuna or with my ideas of what the na kahuna believed, did or failed to do.)
NEWS ITEMS OF THE WEEK
H.R.A Charles Kenn, reports several pleasing letters from HRAs who have read his FIREWALKING FROM THE INSIDE.
The September issue of ROUND ROBIN came in this week. This is always a great event here
at the Study. The number is filled with the kind of material that suits the student in our corner
of the psycho-religious field right down to the ground. The first article, covering the ideas of
the Mark P. communicators on the older idea of the ether as a thing filling space much as air
fills our surroundings, brings one up sharply with the fact that human consciousness and the
things registered by the senses, to become its working materials, are now being measured and
evaluated in terms of modern scientific concepts and not in terms of the thinkers of earlier
centuries. Other excellent informative or provocative articles by the editor or correspondents
make for the general education RR is offering in our part of the field.
This education is a great service to us all. It is something we cannot find in any university or
any text book. The professors cannot agree on the materials for such a course. Texts are all
colored, slanted and distorted because they come at problems from the point of view of cult,
dogma, personal opinion, or blind prejudice always contradicting. In RR we have Meade
Laynes very exceptional guidance in sorting and weighing materials from all sides. Huna
comes in for a generous share of space and praise and comment. (This is a good time to renew
a subscription.)
The Atom Bomb news has been disturbing. There is always the danger that a dictator or a
small group able to dictate, may decide that it is again time to attempt to conquer the world. I
have, for many years, had a peculiar dream that comes to me as an answer to how certain
things will fall out. If the outcome is to be bad, I dream of muddy water, usually in flood. If
good, I dream of calm, clear water.
Since the news broke of the atom bomb in Russian hands, I have questioned the Powers-ThatBe as best I might, and have been given two very vivid dreams of clear, calm water. I shall not
pack up and depart for the wilds to try to find a place of safety in case the bombs fall.
Moreover, one who has become as familiar with the life on the other side of things as my long
studies have made me, ceases to have any great fear of possible crossing over under such
circumstances. If you have a dream or hunch relating to this matter, send it along. A sharing of
available Guidance is always good, even if we fail to lay hands on anything that can be
accepted as conclusive. It begins to appear that the bomb will be too dangerous to use and that
war will stop. Let us hope so.
One of the HRAs wrote this week to ask my opinion on united prayer-actions, done as part of
our Huna work, for world peace and progress.
My opinion, as I wrote to him, is that this is of great importance and is being carried on twice
daily by those of us who take part in the Telepathic Mutual Healing Group work. (He seems to
have forgotten this part, or to have failed to get the bulletins relating to the project.)
Each period begins with sending mana through the braided aka cord to the Poè Aumakua
while we picture them using it for their own purposes and to help the world back to peace and
progress. We find in Huna the ancient belief that the na Aumakua must be given a supply of
low mana to enable them to do their most effective work in guiding the affairs on the levels of
the Auhane and Aunihipili our level of living.
The na kahuna believed in using all possible means to help ourselves on this level even while
asking the na Aumakua to help and guide. The death prayer was no more black magic
than is our modern prison system, and may have been very much more efficient. There was no
separation of Church and State with the na kahuna. Even an unjust chief was open to
punishment through the death prayer.
I may be speaking out of turn, and might possibly call down some strong criticism for saying
this, but I believe we would do well to organize a form of Middle-of-the-Road group to pull
together when it was decided that some one thing needed doing. As it is, we leave it to the
politicians and they are swayed by many purposes, often running against the public good.
Unorganized, the average person can do nothing. Organized, we could bring pressure to bear.
I have been getting letters bearing on various problems and, while I do not pretend to know
the answers (such problems need very full and careful study by a committee such as we might
appoint were we organized), I can see that there is a crying need for action to be begun. For
one thing, religions of all kinds should have their holds broken on public affairs. Take the
matter of blocking the laws that would make it possible for an incurably ill person to ask to be
helped to die. This is entirely a personal matter and decision, and no interference should be
tolerated. For another thing, some form of birth control is swiftly becoming a necessity,
especially in the Orient. It is not good enough to stand back always and let Nature thin out the
population with famine as it has for centuries in China and India. But religions will first have
to be dealt with before any change can be made. Perhaps we can eventually help organize and
begin work on the governmental level. Huna, as you know, stresses the necessity of doing our
best on the three levels of our lives, the physical (Aunihipili), mental (Auhane) and spiritual
(Aumakua). Even if the atom bomb wrecks our beginning efforts, or the polar ice weight
upsets our globe and throws us into a new ice age disaster, a start could be made. If time is
allowed, we might help make the world a much better place for the generations to come, even
if we of this period might not live to see the fruits of our labor.
Your comments on this will be welcomed, pro or con. At least we can talk about it while
getting on with other HRA work.
QUARTERLY BULLETIN REVIEW
Bulletin 16, of June 15th, 1949, gave a number of HRA reports and findings in the matter of
using the pendulum to test the increase in the charge of vital force or mana after making an
effort to gain a surcharge. Almost without exception, those who could make the pendulum
swing reasonably well, found that when a surcharge was accumulated the pendulum swung
more strongly and for more counts of strokes or swings. This was a very important thing to
learn, perhaps a first for HRA.
Reports varied on the accuracy of answers to yes and no questions asked of the Aunihipili
and answered by movements of the pendulum. Some HRAs got 100% correct answers. Some
got very poor results.
A spirit named as Wayne was reported communicating through the pendulum by one HRA,
but was later discredited because of the nature of his answers. The same HRA later established
contact with his Aunihipili, and at this writing believes that he is making direct contact with
the Aumakua the latter identifying itself by giving secret signals through the pendulum.
This HRA uses a pendulum of his own construction. It is all of transparent plastic and a
pendulum is suspended from an arm over a base, the whole being held in the hands when in
use, but the bob itself [is] hung from the arm and not held in the ordinary manner between
thumb and fingers (the thread end).
PENDULUM SUSPENDED ON ARM OF STAND
Stand height 4 inches

Top arm length 2-1/2 inches
Base length 4 inches, width 3 inches
C. Pendulum 5/8 inches diameter, weight 25 grains, apparently pink opaque plastic,
suspended by means of wire loop to take heavy black silk B thread, fastened at [the] top
after passing through a small hole, to A a small white bead.
D. Base has engraved circles and radiating lines to help measure the movement of the
pendulum and give its direction of movement.
E. On top arm are engraved plus and minus signs. Use not clear to writer, but indicating yes
and no movements.
Each sign is circled by degree marks.
Total weight of instrument about 2-3/4 ounces. Beautifully constructed. (Rough sketch made
from instrument presented to MFL.)
Stand may be held in left hand with fingers of right touching top arm or small top bead. (Note
that in common practice a pendulum is suspended from a thread which is held in the fingers,
the over-all length of thread and bob usually being about 3-1/2 inches. Bobs made of sealing
wax, buttons, marbles and many other things seem to serve our purposes fairly well. Weights
may vary greatly.)
The Hoò`hiki general purpose prayer was given with the English translation of the Hawaiian.
It was an interesting study but no great effort was made to use the old prayer. Original from
HRA Charles Kenn. A short prayer in verse was given as used by MFL.
Bulletin 12 contained more material on the use of the pendulum, with quotes from Dr.
Brunlers articles and from other sources. The TMHG results were reported excellent in many
cases. More Hawaiian words were discussed in their relation to Huna prayers. [Lani: These
are Hunian words. The separation of the languages wasnt felt strongly at this time by us.]
Bulletin 13 contained more material on the pendulum and on dowsing for oil and gold. An
article on jargon as used in writing on occult subjects was presented, and later was
commented on by many HRAs.
A remarkable case was reported in some detail of an HRA who treated her eyes with mana
applied through her charged hands. [She] also made prayer-actions, with the result that scar
tissue on the cornea was replaced entirely. Also, supposedly incurable conditions were healed
to leave the eyes and vision better than before.
With Bulletin 14 experimental work was laid out for the use of the pendulum to get better
acquainted with the Aunihipili and to try to reach the Aumakua, but especially to see if, by
means of the pendulum, complexes might be located. (This work continues at this time with
only a few reporting their findings. Nothing very conclusive yet, but efforts are being made by
one HRA to get the help of his Aumakua, via the pendulum, in locating complexes for friends
who are in touch by telepathic or aka thread contact from a distance.)
An article on the findings of psychics, as in THE BETTY BOOK by White, appeared. A report
was given of a method of beaming energy (without physical contact) to make chiropractic
adjustments of the necks of patients. It aroused much interest and more may come of it.
Bulletin 15 tells of the first HRA printed booklet being ready. It was FIRE-WALKING FROM
THE INSIDE by HRA Charles Kenn. It was well received and reviewed at length in this
bulletin. IMPORTANT.
An HRA found that he could tell his Aunihipili to call his dog and that the dog soon arrived as
if called by voice. This gives important information as to telepathic relations between [the]
Aunihipili self and the dog.
Many interesting letters and reports appeared. Vacation time in two parts was announced by
MFL. (Cigbo later described his experiences in both.)
Bulletins 16 and 17 contained reports on work already laid out, also articles and a review of
Dr. Nandor Fodors new book, THE SEARCH FOR THE BELOVED, which is a milestone of
research.
This quarter has seen much progress. The replacement of scar tissue by Huna means shows
that miraculous healing of the slow kind is possible to us. Perhaps instant healing of the same
order will be demonstrated in no long time. No basic changes in present conclusions

concerning Huna seem as yet to be indicated. MFL
HUNA THROWS A GREAT LIGHT ON FAITH
HRA Charles Kenn has done us a wonderful service in setting before us in such detailed
simplicity the secret ritual of the fire-walk. In effect, he said in his booklet, FIRE-WALKING
FROM THE INSIDE, that one made the Huna type ritual prayers, one had faith, and one could
fire-walk.
From the point of view of the Polynesian of the old school, this was very simple and
complete. The na Aumakua did the rest.
On page 43 of his invaluable report, Mr. Kenn writes, During every performance a number
of people walked the pit safely while a few were burned to some degree. No explanation was
offered (by the master of ceremonies) except that these few who were burned probably had
some lack of faith or some mental condition that prevented the protection from being given.
Prayer is the most essential thing, say the Hawaiians. The meaning is that prayer conditions a
person to receive the blessings he seeks, and faith and understanding are the essential
qualifications.
It is encouraging to us in our experimental approach to the use of Huna to know that the Chief
who made the invocations for the fire-walking tests made no special effort to accumulate
mana and send it with his prayers to the na Aumakua to whom his prayers were addressed.
Grounded in the basic ideas of mana and its use in all such matters, he could take it for
granted that his Aunihipili (if he recognized it at all as a part of the work) would send mana as
needed with the ritual invocations.
This does not show that our present conclusions about the accumulation and sending of mana
(in Huna) are in any way wrong or lacking. What it does show us is the fact that ONE LONG
HABITUATED in the use of prayer may come to the place where he automatically causes the
Aunihipili to accumulate mana and send it to the Aumakua along the aka thread of contact,
even while presenting the thought-form-pictures of the desired condition telepathically.
The training for us is like that of a great painter. We must first come to know and understand
the complicated details of the work we wish to learn to do, but when this is accomplished and
we have become habituated to the methods, they come slowly to be automatic with us. No
longer does the painter have to stop to remember all the intricacies of his art. He has absorbed
these, as Mr. Kenn tells us the na kahuna absorbed the special Polynesian point of view. The
artist forgets his paint and brushes. His entire attention becomes fastened on and lost in the
picture he sees and keeps holding before his minds eye as it slowly appears on his canvas.
Prayer is, when one has become a master in its use, much the same. One can forget the
mechanics and depend upon the habituated Aunihipili to do the mechanical part as needed.
But, and this is the point I wish to stress, the beginner at painting or praying CANNOT ignore
the necessary understanding or training.
The reason we need Huna so badly is that our prayers do not get results for most of us who
use the old method of the churches. In the past, the majority of us have had almost no specific
training in the art of making a prayer. We read in the Bible the few things said about this art,
and find much contradiction. Faith and works are described as necessities, but little is told
of the nature of the works and we take it for granted that some vague form of good works
is meant. A study of the healing prayers made by Jesus tells little more, but suggests that a
physical stimulus was often used to help free a supplicant of a guilt complex. Jesus, as a
master of the art of prayer, seems not to have had to stop to accumulate a surcharge of mana
and set to work carefully to use it in making his prayer. He attained the greatest mastery of the
art in the simplicity of, Arise, take up your bed and walk.
In the OAHSPE or Kosmon Bible, one may find a mine of information on many points, but a
knowledge of Huna is often needed to help one dig out the nuggets and recognize them for
what they are. (I believe that in all such writings the secret values have been hidden so that the
dabblers will not find it. The ancient cult of secrecy seems everywhere to have existed, not in
Huna alone.) Let me quote material covering prayer from page 207-8-9, Ch.XV. I will
underline and comment to bring out the points to be noted which will serve as evidence of the
need of the Huna mechanics of prayer for the beginner.)
(9.) I hua Mazda said: Let thy lips utter thy holiest desires, and let thy soul seek constantly
for new expressions magnifying the wisdom, love and power of Ormazd, the Creator (The
All Light). Neither shalt thou take a thought in regard to rules of prayer; the rules are for the
unlearned For the glory of prayer is the strengthening of ones own soul to perceive the
Higher Light. (Comment: This section points, if examined in the Huna line, to the work to be
done to learn to contact the Aumakua. The strengthening can be translated in terms of the
learning to accumulate and use mana, and the idea of perceiving the Higher Light fits
neatly with the Huna idea of making a conscious contact with the Aumakua. For this purpose,
no rules such as were common in ancient times, dealing with rituals and sacrifices, were
necessary.)
(11.) Prayer is not given in order to change the decrees of Ormazd, but to change ones own
self for the better. Yet he who repeateth words of prayer as a parrot repeateth, improveth
himself but little. (Comment: The theory of the growth of evolution of the individual is well
seen here and communion with the na Aumakua indicated as a means of development and
growth. In the following, note the possibility that the words included the thought-forms of
Huna, and for that reason were more creative than silent prayer. The suggestion is that there
is a difference of much importance between the nature of a thought and a thought made vocal
by the mouth. This would be strange indeed were we not to know through Huna the use of the
thought-form sent to the Aumakua to be used as the seed from which to grow the desired
thing.)
(12 & 13.) Asha said: If a man think a prayer, and use no words, is it well with him? I hua
Mazda said: It is well with him, but it is better to add words also. It is well for Ormazd to
think a universe, but better to create it. To begin to learn creating, thou shalt use the spoken
words; the perfection of creating is to have the words bear fruit. He who omitteth words of
prayer will in time omit prayer also, and his soul tendeth to barrenness. (Comment: One stops
praying when no results are obtained, and the implication here is that words have a very
definite part to play in making the correct prayer. As words alone have no occult power or
significance, we must add the ideas mentioned in the comment above to get the fuller view.
The general philosophy given in this material is also excellent to study note it in this
section:)
(14.) A vain man saith: I have no need to pray; Ormazd knoweth my soul. Why, then, shall not
the field say: I shall produce no harvest, because Ormazd knoweth my capacity. I declare unto
thee, 0 Asha, the secret of all spiritual growth lieth in giving out the spirit. He who would
grow in wisdom, must give wisdom, he who would grow in love, must give love; he who
would grow in power of spirit, must give out power of spirit. (Comment: The idea of giving
out wisdom and love and spirit before one has them, would fail to make sense, but if we see
that we must make a good thought-form-picture of them as things desired, [Lani: this is a
Self-Sourcing. To have a friend, be a friend first, etc.] and give it out by sending it to the
Aumakua as our prayer seed, the idea takes on clearer meaning. The power fits the Huna
idea of the mana as something which the spirit Aunihipili can give out as a way to get back
power in the form of answered prayers. Notice in the following, the way the word power is
used, indicating that it is a definite thing that goes out and that produces definite fruit or
result. The audience is pictured as being given power and being helped to the fruits of its
actions and purposes in prayer, which latter is the thing under discussion.)
(15.) Bethink thee, then, if thou prayest silently, thy power goest weakly to thy audience; but
if thou prayest with words openly, thou givest to thine audience of thy fruit and, for this glory,
Ormazd provideth thee abundantly. (Comment: Here we find the hint that we can share our
mana with those whom we address, better by words than by silent or telepathic means. A
general prayer in words before an audience would also give the thought-forms and all could
share in sending them to the Poè Aumakua. In other passages in Oahspe we find more of
these cryptic teachings for our study and close consideration as we endeavor to use Huna.)
In SSBM, on pages 394 through 400, will be found material well worth reviewing in
connection with the matter of prayer and getting results by means of it.
My friends who have hardly begun their efforts to learn to paint, seldom complain that they
cannot produce masterpieces after a few months practice. But, often HRAs who have hardly
started learning to make the Huna prayer-actions, write bitterly and accusingling to complain
that they have not had answers to their prayers. Some indignantly wish to curse God and
die.
We must study and come to a full understanding. We must then drive home to the Aunihipili a
full faith and confidence in every point of the work from the fact of the na Aumakua and the
aka thread, down to the verity of the thought-forms and the necessity for the accumulation and
sending of mana. The na kahuna called faith by two names, the first was manaoio, or
complete belief in the reality of a thing. The second was pau`lele, which means faith or
confidence, but which means, literally, to have completely and entirely sent (the thoughtforms of the prayer) flying upward (to the Aumakua). Yes, prayer is a fine art, well worth
taking eighteen months or more of daily practice to learn. We must absorb our convictions and
ground ourselves deeply in understanding and faith. MFL
Introduction to the Kala Cleansing Rite
October 15, 1949
AMIDST YEOWLS OF SORROW on the part of CIGBO, the work of cutting out the dead
wood on the HRA lists has begun. Cigbo mourns each lost Aunty or Uncle AND TRIES
HIS BEST to hide the file cards of friends who are unheard from for so long a time that it is
evident that their interest has failed in the work.
There are several resting places provided on the very steep trail one follows if climbing on
foot out of the Grand Canyon, and last month, watching climbers through my glasses, I
noticed that some hardly paused at all the whole way up. Others rested a long time at each
wide place. A girl was painfully tugging a man up the last few turns. Two women and a man
turned around after making the start and went back to wait for mules.
In our work to try to restore for Humanity and ourselves the ancient lore of the na kahuna, we
make the climb toward the goal in much the same way. HRAs cannot be blamed for the pace
they set or do not set for themselves. On the contrary, each one who makes a start deserves
praise and admiration. The majority remain on the rim watching, as I did, through glasses and
with Olympian detachment. They, like myself, will probably never know what was discovered
in themselves of strength or weakness by the few who took the trail and the sad part is that
they may never realize that a great experience was missed.
The work we have undertaken is, I suppose, for the few instead of the many. Evolution begins
to appear to be for the individual rather than for the masses and on the level of the Aunihipili,
almost no evolution at all if bodily structure is the criterion.
In fact, the physical body of man shows definite evidence of growing backwards. Our
grandparents were physically stronger on their average than we on ours. And in mentality,
they were as good and perhaps much better. Insanity ratios are much higher with us.
Because we can build new ideas on old ones, knowledge increases. With one tool or formula
perfected, we can build still another. The mental capacity of the builder remains at the same
level. Aristotle would have stood with the best of today had he lived at this time, perhaps
higher than some of our best.
Hidden deep within each of us is a strange desire to teach and to change the world for the
better as we see it. The dim light of glory never fades around the memory of the ones who
have responded most fully to that desire and urge. They have been our great missionaries and
our leaders of hopeless causes. They have suffered for teaching that the Earth was round or
that popular beliefs might be wrong.
The much loved writer, Will Levington Comfort, pondered long over the question as to
whether it was a mans duty to try to save the world. In the end he decided that it was not.
The greatest service was to be rendered by setting an example. In other words, instead of
preaching to the other fellow, or trying to teach him something that might not be correct at all,
the first duty is to live up to the teaching oneself. Comfort wrote, If I ever become a teacher,
I will tell you. He never announced that he was ready to teach. In fact, he seems to have
decided, in the end, that the world was not worth saving and that the effort to become worthy
to be a teacher was futile.
On the physical level, mutations undoubtedly continue slowly to change us so that we fit
better the conditions around us. But on what we may call the mental or moral level (of the
Auhane and Aumakua, perhaps), there is painfully little reason to think that we are evolving
either as a whole or as individuals. We are just as greedy and cruel and kind and unselfish as
other men have been as far as recorded history can take us back. [Kahuna Lani: This was
before the Psychometric Analysis studies of Oscar Brunler taught us differently. It was only
then that we came to an understanding of Evolutionary Consciousness, that the Created
World, and all life, is like a school. Each time there is a graduation, a new soul is brought up
from the animal kingdom. Like high schools, they never seem to mature. That is because of
the best souls graduating!] Our saints and great moral leaders are no better or wiser than they
were centuries earlier. Whether justified or not, what we did to men, women and children on
both sides of the last war indicate no mass progress toward the highest ideals of kindness
propounded by the ancient na kahuna and by all the later Teachers.
I once knew a man who had spent half his life in the pulpit and in holy orders. He had given
up. In his cups one day he confided to a friend, They dont want to be saved. All they want is
to be let alone and now thats the way I feel, too.
So, we can help each other by sharing our information and our inspirations, but heaven help
us [as] we cannot, must not and dare not try to force our version of some salvation on our
friends or even our enemies. And by the same token, we are fully justified in defending
ourselves against such coercion aimed in our direction.
The point is that in our small organization as HRAs, we must avoid as the plague any
inclination to try to hold those who do not wish to be held, or to force Huna on those who do
not want it. Another thing, we must do all in our power to keep our ideas and conclusions
from becoming frozen into dogmas. We are the one group, so far as I know, which is not
grinding its own ax with all the strength it has. We are unique in having no teaching to limit
or hinder our experimental approach to the Huna we are examining with what logic and
caution we can muster. We must keep our HRA doors open for those who wish to come in and
for those who wish to go out and this applies to information and materials. If we can do this,
and if we as individuals will content ourselves with trying to demonstrate Huna principles in
ourselves and for the aid of others, instead of preaching without practice, we will be safe.
The most amazing ideal in the whole of Huna, when looked at in the light of possible inner
growth, is that of learning and growing into the state of being UTTERLY
TRUSTWORTHY as the na Aumakua are supposed to be. This is to be trustworthy, first of
all, in that we do not try to force our wills or beliefs or opinions on others. The greatest of the
divine gifts seems to have been FREE WILL on the level of the Auhane and Aumakua, even if
still subject to coercion on the Aunihipili level by physical conditions, necessities and
obligations.
VOLUNTEERS are requested to take part in a series of special telepathic healing efforts. If
you feel that you can, send in your name at once. Intensive healing efforts will be directed at
set times daily or between times, for a period of a week. The emergency case awaiting this
combined treatment may show us whether or not the often suggested method of several
concentrating on a single one, is particularly beneficial. Mimeo instructions will be sent to
each volunteer. Later a report on the experiment will be given in the bulletins. No matter what
method of healing you are accustomed to using, you are invited to take part.
SUGGESTIONS FROM SEVERAL HRAs have been made from time to time that I
demonstrate a bountiful supply of funds to keep Cigbos box overflowing, or even to
furnish us with a great and beautiful retreat and center in mountains or desert. In answer I
have said that we have demonstrated very well indeed, and from the very first of our work as
HRAs. Often the old cigar box has been empty and the stamps low and paper about gone, but
there was never any urgency in our needs and, miraculously enough, there has always come a
gift or an unusual number of letters with contributions before any need or bill or installment
on our equipment for producing the bulletins became pressing. I am convinced that our work
is under Guidance and that what we need will arrive when needed. As to the great center or
retreat, we are not ready for that yet. But when and if we make ourselves ready, I am sure it
will come.
SPEAKING OF DEMONSTRATIONS, I have had several letters this last few months
bearing on the fact that often a healing of body or conditions is not permanent that the
original difficulty has returned. A letter from Australian HRAs gave news of the strange and
magical healings that a few had as a result of holding the ancient clay prayer bowl in the
museum while invoking the Aumakua and asking healing. This late news was to the effect that
the healings were not quite complete in two cases or that the healed condition was not entirely
permanent.
This was a matter well known to the na kahuna. They ordered the patients to try their best not
to remember the condition once it had been corrected, or to ask prayerfully for forgiveness
should it be accidentally recalled. They said that the thing that had caused the trouble and
which had been removed by the kala or cleansing, was only too easy to bring back to life in
the Aunihipili if great care was not exerted.
I have been, and still am, gathering from various sources data on the healing done in our
Christian churches. The same trouble is found there and in an enlarged form. In all such
healing work to come under my direct observation, the one to be healed was put through an
intensive period of revival preparation, with usually three days or more of afternoon and
evening attendance at long meetings. They witnessed the healing of others and arrived at a
high state of religious exaltation this being perfectly legitimate and good, but very hard to
hold when returning to ordinary daily rounds of activity. The healer himself, usually
commanding the devil of illness to come out of the patient, and inadvertently using strong
mesmeric (with mana) powers and suggestion, obtained spectacular results in many cases.
What seems to keep this from being the standard healing method is the painfully high average
of relapses. George Aunihipili is the champion backslider.
THE KALA OR CLEANSING RITE
Study unit: Group or Individual Read page 395 of SSBM The KALA or Cleansing Rite
Its Use in Huna and in Religions.
It has been asked whether or not a ritual cleansing, as of the pollution of sins, should be
undertaken before making our group or individual prayer-actions in the Huna way.
One active new group has been asking forgiveness and cleansing as a beginning to group
experiments in healing. The question as to the best way to do this was asked of me by letter.
The group leader wanted also to know whether ki (or ti) leaves, such as were used by the
Chief in the fire-walking magic (see FIRE-WALKING FROM THE INSIDE by HRA Charles
Kenn, pages 17 and 32, also illustrations of these leaves in use as a wand in Figure 3 and as
markers of the four corners in foreground of Figure 4, also other pages) could be had for
experimental purposes, or were necessary.
In my opinion the actual ritual or the materials, be they ki leaves or sprinkled water, make
little difference. If they did, then cleansing from the results of sin would have to be [a]
chemical action, which is most doubtful.
In Huna, sin is a hurt done [to] another. To be cleansed of the guilt sense resulting from this
form of action, amends must be made to the one hurt. Or, if the hurt is too long back to allow
amends, a substitute may be found in doing a balancing amount of helpful deeds to others,
keeping in mind (to cause the deeds to act as a physical stimulus for the Aunihipili) the
purpose of the good deeds.
In religion there is a mixing of the general ideas concerning cleansing rites for sin and for
infections. Check your Bible, Leviticus XIV, where an excellent system for the times was laid
out as a Law by the EVER-LIVING through Moses. Clothing and all things soiled or
discolored by contact with a diseased person were burned or washed or otherwise handled to
keep the infection from spreading. (Amazingly good rules even in the light of modern
knowledge of infections.) The priests were to examine all patients betimes and when they
were fit to come back into the tribal life, they were then cleansed before the altar with the
sacrifice of living creatures and the washings and sprinklings of the day Of course, prayers
were at the time offered as a part of the ritual.
It does not appear that sin was considered the necessary cause of illness or disease, but there
must have been a tradition covering the relation of sickness and guilt, judging from the things
done in the cleansing rites.
In Christianity, the concepts seemed to have separated to a large extent and the old rituals with
the sacrifices and washings dropped. The rite of baptismal washing or sprinkling is connected
in the New Testament with the vague tradition of living water. In the Old Testament (cited
above) rituals, the sacrifice of one of two clean fowls was done over living water and the
blood and living water then sprinkled on the infected person and on the other fowl, the latter
then being released in a way suggesting the use of the scapegoat.
Huna has left its ideas in still identifiable form in most old religions. Living water is very
poorly described in the Bible, although it is mentioned in such a way that it is to be seen that it
was, in a secret way, more than running water. In Jeremiah, 11-13 we read, Said the Everliving For my people twice did evil to Me. They forsook the Spring of Living. Water, to dig
for themselves wells, broken wells which contain no water! (Ferrar Fentons translation.)
Huna used water for the secret symbol of mana of any grade. While ordinary water was
sometimes charged with low mana from the hands and used as a means of transferring force
to one being treated, the main use for water was to act as a physical stimulus in washing the
patient and giving him the suggestion that he was being cleansed of his guilts and of the
disease itself.
While water is blessed and made into Holy water in the older Christian rituals before ever
being used in the various rites, one can see in the later Bible records that the concept had
cleared and the symbol of a cleansing force had more or less replaced the idea of water itself,
blessed or unblessed to make it holy or living.
The sprinkling with blood and the idea of being washed in the blood of the Lamb as a
cleansing from sin seems not to have come from the ancient Huna, but from some other
source. (Nothing in the roots of the word for blood, ko`ko indicate a symbolic cover-up for
mana or other elements important to Huna. The root, ko, has several meanings, such as to
accomplish, to beget or to conceive, but no meaning to indicate the belief that blood was
any more the repository of mana or life force than bone or muscle.)
We can see that if no chemical action of leaves, water or blood can change a guilt fixation,
their only possible use would be as a physical stimulus in a cleansing rite.
In the last analysis, as we clear our feet of the mire of accumulated garblings and
misconceptions of the long centuries, our consciousness and the actions of our minds are what
must be used in all efforts to cleanse. The return is to simplicity.
But such a return can only be made when there is a simple and clear understanding of the
matters involved. Getting rid of a guilt is a simple matter of returning the horse we have
stolen and making amends. Or, if it is a fixation caused by traumatic injuries dating back to
childhood, religious or moral teachings, or to later shock causes, it is simply a problem of
using actions of mind and physical stimuli to drain off the fixations although the actual
work of the locating and draining off is, unfortunately, not at all simple.
After making amends for hurts done others, or doing good deeds without thought of reward,
or the penance of fasting etc., and after sternly putting away hates and resentments, a ritual for
cleansing may be very good to aid the Aunihipili to get free of its more fixed guilt senses. If
we have been conditioned to use prayer, we may be able to pray for forgiveness as the final
act of the ritual which has to begin with the thing mentioned above, if it is to be effectual to a
marked degree. For some, the confessional would be a help. Or, if one could impress his
Aunihipili despite his civilized surroundings, the use of the ki leaves and water might help.
MFL
LETTERS AND COMMENTS ON EXPERIMENTS
From New England comes one of the reports on the effort to get from the Aunihipili, by
means of the pendulum, information as to its ideas on Huna healing.
Thank you for working on the eye condition via the TMHG. In connection with that I have
asked some questions with the pendulum:
1. Is the Aka path for mana, from Aunihipili to Aumakua open? (Ans.) Yes.
2. Have we, Auhane and Aunihipili, a complex which prevents mana going to Aumakua
for healing? (Ans.) No.
3. Is it because Auhane and Aunihipili have not learned to handle the mana in our body
in the right way, that we have as yet been unable to correct the eye trouble? (Ans.)
Yes.
A Colorado HRA writes,It seems almost uncanny the way the pendulum responds to ones
questions, and I find that the answers are quite accurate. I feel that I am making wonderful
contact with my Aumakua and am taking it for granted that when I am desiring Guidance in
various ways, and when I sense that flow of vital force or tingling sensation from head to foot,
there is no doubt but that the correct solution to the problem at hand has been reached. If
others are speaking and I sense that they have the right solution, I get the same tingling
The general purpose prayer (the Hoohiki given by HRA Charles Kenn and commented on by
HRA Theodore Kelsey) proves to be just what I seemed to feel I needed. It vitalizes me so
that I have to use it with care on retiring or I remain awake until the wee hours in the morning.
I think it was such an effort for me to memorize it that it impressed my subconscious mind so
thoroughly that it is praying without ceasing as you might say I am so grateful for all this
wonderful knowledge and the help given me. I am far from being the wreck I was when you
started helping me. (Note: The prayer may be used in English or Hawaiian as wished. The
important part is to know the meaning of the words. While the exact sounds of the Hawaiian
words might have some particular effect, the thought-forms of the thoughts in the prayer are
what go to the Aumakua along the aka thread of connection from the Aunihipili. This prayer
and the Little Prayer given in earlier bulletins have both had recent praise for the results
obtained through their use.
HRA Ernest Bateman is still convinced that he is in more or less direct contact with his
Aumakua via the pendulum. Whether correct or not, the things he gets are interesting to
consider. He recently took up the question of whether or not the Aumakua was made up of a
male-female combination which was a UNIT in the union and interblending of their two aka
bodies, but which allowed them to continue to hold separate identities and perhaps to make
a magical use of the creative powers of the two sexes in changing the future in answer to our
prayer-actions. In pondering over the matter, HRA Bateman came to a puzzle and concluded,
The three souls of man, called a triune being, would be four souls if the Aumakua was made
up of two, a male and a female. This seeming inconsistency my Aumakua quickly cleared up,
and in no uncertain manner, as follows: (Note: It is always safe to remember the danger of
the thoughts we hold coloring the communications coming through us in any psychic way,
mediumistic or via pendulum.)
1. My Aumakua is male.
2. Aumakuas are of both sexes. They are never interblended as to aka bodies and
consciousness as one bi-sexed.
3. That women have male na Aumakua, sometimes. That men sometimes have 2 female
na Aumakua.
4. That there are the same degrees (variations?) of intelligence, ability and mentality
amongst the na Aumakua as individuals, as amongst us of the here-living levels.
5. That female na Aumakua are as intelligent and capable as the male.
6. That still higher spirits on still higher planes are of both sexes.
7. That the mutual attraction of opposite sexes for the purpose of reproduction in the
here-living is non-existent in the there-living. The there-living, with few exceptions,
pair off with mutual love, and a more rapid development in preparation for advancing
to a higher spiritual plane, as the attraction for each other. The few exceptions work
alone.
8. That the Aumakuas soul mate often, but not always, joins in consultations with him or
her over requests and questions from their here-living charges.
9. That each Aumakua is strictly on his or her own, and that it is optional with them as to
calling in a member of the opposite sex for consultation on a problem.
Mr. Bateman also reports that several HRAs have sent in the specified kind of writing to be
used to make the experimental checks, via the pendulum and this source of information, on
whether or not they have complexes hindering their progress toward health or prosperity or
happiness. No very definite results were reported at the time of writing.
Different HRAs have different experiences with the pendulum, all very important to keep in
mind as we collect information. One finds that when she collects a surcharge of mana and
uses the pendulum, she feels a cold spot form on the top of her head and sometimes between
her eyes. One wonders if the mana flow is going from these places, and if they are related to
the glands assigned by Theosophy to various psychic functions.
My own finding that when I was very tired, my pendulums normal swing was weaker, does
not check with this. Last night at bedtime I was utterly exhausted and very sleepy. I used the
pendulum, thinking it would be very weak, and it was very strong, swinging straight out, as it
went around. Queer.
I mention it for that reason. Will some other HRAs make a comparative test and report in on
the results? Perhaps we measure something other than the ordinary mana charge.
A question came up as to just what the Chief saw when he watched the pile of wood with
stones on top, standing ready to be lighted in the morning for the fire-walking. (See pages 37
and 38 of the Kenn report.) The short phrase, the spirit-forms of the deities dancing upon
the (cold) stones (by night) gives us nothing definite. If they were na Aumakua or the step
higher, the na Akua Aumakua, would they have assumed definite form for the dance?
Probably not human form, but perhaps. An HRA writes of this, In Theosophy, the Atma,
Buddhi, and Higher Manas are called Arupa, which means without form. HRA William B.,
it will be remembered, saw in a vivid dream or vision, a dark man and blond woman and was
impressed that these were the forms used by his Aumakua pair when in the flesh. How little
we know and how little we can test of the mass of teachings and speculative material which
fills our books. I am constantly getting letters (not from HRAs) telling me exactly how
everything is and exactly where the na kahuna were wrong in their beliefs but with never a
bit of proof to back up their contentions. Mostly guesses and jargon. Always
ALWAYS QUESTION EVERY AUTHORITY regardless
[Kahuna Lani: This was just at the second beginning of Huna and yet many of our attitudes
and dogmas had already been discovered. It would take the Psychometric Analysis studies by
Kahuna Oscar Brunler and Kahuna Nui Max Freedom Long to eventually discover that there
is no male or female entity at all, but a single entity is torn in half in its passage in the plant
kingdom, and the two selves continue to develop independently as animals and then humans
until they are reunited and Graduate into a single new Aumakua. It would not be until our
discovery of Evolutionary Consciousness that the entire Created World and all its
seriousness and follies, its tragedy and comedy would open before us. And because of our
theology, our dark times of the soul made lighter, and our wonderful times increased in their
wonder and we understand, finally, because of our dogmatic doctrine of Evo-Con, that we
are never alone again.]
Advanced Mana Techniques
November 1, 1949
THE NEWS HERE AT THE STUDY
[The news] for the past two weeks covers nothing of great importance in so far as our Huna
experimental work is concerned. The reports of various experiments have been good, and an
unusual number of delightful letters have arrived. To answer these and still keep ahead so that
the bulletins could come out on time, I made up the first general interest letter planned to last
a month instead of a week. Most of you will have had a copy in reply to your notes, letters or
contributions to Cigbos box by now, as nearly all of you have written during the past two
weeks.
Ten of the 92 HRAs who seemed to have lost interest and who were notified that they had
been placed on the inactive list, have warmed my heart by hastening to write in to explain
their long silence. I wish I could find space to pass on to the rest of you the many dramatic
accounts that come in from HRAs who have been through experiences of all sorts, happy and
otherwise. Through all the accounts runs a bright thread of courage and faith.
I believe that I am beginning to notice that runs of bad luck which have defied our best efforts
to stop or correct, belong to a special cycle or classification. Much of the trouble has had its
origin in the past, before the efforts to make use of Huna were begun.
There was the case of a lease taken on a building about two years ago. It led to complications
and these did not respond to Huna efforts. Last week the lease was allowed to lapse and the
heavy loss accepted. There have been cases of illness in which two dated back some years,
and which failed to respond ending with operations (which, happily, were very successful
and were followed by unusually fast recovery).
One can see in the Huna philosophy indications that events that have had their ultimate
outcomes crystallized in the future are hardest to work over for the better. We can be sure that
the need in these cases would be for an expert in the use of kahuna methods, and that our
uncertain efforts have not been good enough.
What is less easy to understand is the fact that small troubles seem to develop to go along
with the large ones. Accidents happen and seem to have had no beginning in the past, or there
are sudden illnesses or losses. Perhaps the best way to look at these is that with which the na
kahuna seem to have viewed the ordinary small events in their daily lives seeing in them the
same thing as events in the lives of animals around them, or as the accidents of storm or
volcanic eruptions, or the sweep of some disease.
The law of the physical level of life, which includes our own bodies, our environment and
even our Aunihipili (as a fellow of the selves of all other animals), seems to be the law of
accidents or chance. The level of the Auhane seems tied in through the na Aunihipili and the
physical bodies to a great extent. Perhaps only the na Aumakua can be counted free (or
relatively free) of this seeming disorderly jumbling of events. Perhaps it, alone, can bring
order.
In writing about the welter of theories that sound good, but which will not hold water, one of
the HRAs recently reminded me of H. L. Menckens famous words, entirely logical, very
simple and wrong. All of our speculations, like those of Adam, Moses and modern
thinkers, are made up of the materials with which we are familiar on the physical and mental
levels of life. To these materials we try to add things which we GUESS to be part and parcel
of the materials of the next higher level, or of levels running on up to some final Source.
In Huna we have a philosophy which is unique in that it refuses to take the GUESSES as
anything more than guesses. Huna is alone in having no revelations or teachings that must be
swallowed with the nose held and without pausing to inspect or taste the dose. The na kahuna
apparently knew, back in the days when they were building a language around their concepts
to preserve them, that as long as we who are na Auhane cannot see things through the eyes
and minds of the na Aumakua, we simply cannot know and understand in full detail the
answers to what happens all around us in living.
We do well to keep these things in mind as we push ahead with our tests of the working part
of Huna the down to earth practical part which is but little rested on the speculative nature
of the na Aumakua and still higher Beings. Cold comfort though it be for those of us who
have to face problems beyond our power to meet, it is less painful to admit that we simply do
not know than to whisper, Karma! and sink back into the mire of black depression from
which we envision no escape unless at the end of countless lives to come.
And, by the same token, we are also much more fortunate than those who mutter, It is Gods
will, and go moaning away wondering how a kind and just God could bring such things upon
those who love and worship Him. Perhaps for good measure, the torment of seeing a wicked
man flourish as the green bay tree across the road, is added to the overflowing measure of
woe.
Little wonder that the believers in karma have become so hopeless or that the Christian of
twenty centuries has tried to content himself with his lot while endeavoring to keep eyes and
hopes turned toward the promised reward of heaven. (Of, course, taking care to avoid hell if
possible, for Origen, in his writings, explained that hell was invented by the priests as a
special motivation on the heavenly journey.)
At this point, several HRAs will look at me anxiously and ask whether there be any
SPIRITUALITY at all left for us in Huna, so I hasten to say that, in my opinion, there is as
much or more than will be found in any other system. To be good as we see good is indeed
to be spiritual. To make contact with the Higher Beings and get from them impressions that
we feel come from touching the perfect and abstract REALITY this is as spiritual a thing
as we can know or experience. Or call this experience a part of MYSTICISM if you prefer.
Huna does not lack a name for that great and shining abstraction we call TRUTH. The
REALIZATION of Zen is nothing different in its truth when it is touched. Contact the
Aumakua with the help of the Aunihipili and you may touch the TRUTH or experience
REALIZATION, or samadi. No matter which gate you enter, the thing that you will find
within is always what the na kahuna called THE LIGHT. This symbol word includes all.
And it excludes darkness.
MANA AS A TOOL IN EXPERIMENTS
A MENTION WAS MADE recently in a bulletin of the practice of a rather new school of
healers who were beaming vital force and sending it to the base of the skull of a patient to
cause [the] skull and neck to move into normal relation in so far as the joints are concerned.
So far as I have been able to learn, there are three people who have been able to learn to cause
an adjustment in this way.
IF THIS IS TRUE, and it seems to be, it is a matter of very great interest to us as Huna
Research Associates. In fact, it is something almost made to order for experimental testing, for
the studious who wish to look into similar matters in either religion, psychology or psychic
science, or for those of us who love to speculate.
MY RECENT EXPERIMENTS have given me results that seem to me significant. I will
pass on my findings so that you may see what I have done and make tests of your own. Also, I
will join in the historical study and the speculation starting the ball rolling in this article and
report.
THE PHYSICAL ASPECTS OF THE TEST
I have a sacroiliac joint that first slipped almost twenty years ago when I made a heavy lift.
Since that time, it has slipped with other lifts or twists and sometimes I have to get it adjusted
or can kick in such a way that it snaps back into line.
This condition furnished me something to experiment on in the present project upon which I
am reporting. I began the tests at a time when there was need of an adjustment, my right leg
having gone slightly lame and the familiar numbness having appeared in the ball of my foot.
This furnished a condition with which I was long familiar. From experience, I had learned that
such a slippage never corrected itself and that there always had to be pressure or the rather
strenuous twisting of a violent cross-kick to adjust the joint.
What I wanted to know was whether or not I could make use of mana, directing it with
thought, and cause the adjustment to take place as of its own accord.
WHAT THE HUNA THEORIES OFFERED
In Huna, we learn that mana can be generated in the body and caused to flow to various parts
of the body, or to go through the hands or along an aka thread of contact into the body of
another person or into the aka or shadowy body of a spirit, or into wood or other substances to
be stored there for a time.
We also learn that a heavy charge or amount of mana (of the Aunihipili voltage or kind) will
act as directed. In the case of the throwing sticks which were greatly charged with mana by
the na kahuna in battle, then hurled against a foe to render him unconscious at the slightest
touch, we have the typical example of the mana charge remaining in the stick (and not
flowing back into the body of the kahuna) then leaving it with such speed to enter the one hit
by it that the shock or impact caused a mesmeric sleep condition.
In America, in early days, the medicine men of the Indians had learned to use mana under the
name of orenda in some tribes and could touch a strong man on the chest with one finger and
cause him to fall unconscious. (Matthews report. See SSBM for more details on this case and
the one above.)
The legends of the Hawaiians tell us that the great chief, Hawaii`loa, used a magical force to
cause the great canoes to cut through the water at high speed without wind or sail or paddle.
This hints at the use of mana to exert physical force directly on physical objects.
WHAT PSYCHICAL RESEARCH OFFERED
At spiritualistic sances and in private tests of psychics by investigators, there have been
observed many movements of solid objects by some invisible and seemingly non-physical
agency.
Three-story stone houses have been smartly shaken, heavy pianos with men seated on them
have been lifted. People have been lifted into the air (levitation) and smaller objects have been
tossed or moved about endlessly.
Researchers have concluded that three things may be involved in this movement of physical
things. First, a spirit, whose main function is to furnish the mind element to direct the action.
Second, a form of force derived from the living, (named variously as motoricity, nerve
force etc.) and third, the possible use of a substance which has been named ectoplasm and
which comes out of the bodies of the living, being visible at times and used to materialize a
body for a spirit the hand of the body then being sufficient to move objects in the ordinary
way. Ectoplasm, in the invisible form, has been found to extend as rods away from a
medium and to move objects. These rods have been located by touch, a glass rod being used
to feel for them after it was found that the touch of a hand caused them to vanish.
A famous case was that in which Mlle. Tomczyk demonstrated her ability to lift objects
without touching them. I have before me a picture reproduced in Dr. Fodors
ENCYCLOPAEDIA OF PSYCHIC SCIENCE, (Page lii) in which this medium sits with closed
eyes and hands held with fingers spread at a distance of a foot above a table. Slightly below
and between her hands hangs, as on invisible threads, a pair of shears. Dr. Ochorowicz is seen
sitting beside her watching the shears. He found that this medium could depress one side of a
balance scale with hands held above it. He made photographs in which were to be seen tiny
threads running from hands to scale pan.
As we are interested in causing typical adjustments in joints without contact, as well as in
our own bodies while lying still and relaxed, we need to consider the aka thread of Huna as a
part of the mechanism by means of which mana is carried to the joint to be adjusted as by the
use of physical force in a quite similar way to the movement of objects.
As we are indulging in the speculative as well as the experimental side in our HRA work, I
will quote Dr. Fodors materials, given on page 256 of his Encyclopaedia. Please remember
that this was written before Huna was sufficiently known to come into the general picture.
There are observations to prove that threads, finer than a spiders, may somewhat, in the
manner of cobwebs, connect the medium with objects in the room. Mme. d. Esperance often
complained of a feeling of cobwebs on her face. Margery and many of her sitters had the same
experience. Ectoplasmic threads may be the instruments of telekinetic action in Poltergeist
cases.
With Mlle. Tomczyk, Dr. Ochorowitz photographed a balance which was super-normally
depressed by fine hair-like threads. The method must have been similar when Eusapia
Paladino genuinely performed the same feat. In fact the thread was seen as, in a sance at the
house of Cavalier Peretti in Genoa in 1903, it made a glass of water dance. Slowly and
cautiously Cavalier Peretti drew the thick, white thread to himself. It resisted, then it snapped
and disappeared with a nervous shock to the medium.
Bozzano observed such threads twenty times in the same year. Mme. Bisson detected them
with Eva C. Dr. Jorgen Bull, of Oslo, found them instrumental in an invisible state in
producing direct writing on wax tablets in the presence of Mme. Lujza Linczegh-Ignath. In
some of the excellent photographs obtained by Dr. Glen Hamilton with Mary M., of
Winnipeg, slight threads can be seen reaching up to a bell fixed high above the curtain which
was rung occasionally. A similar attachment of threads to aported objects was observed in the
photographs taken by Major Mowbray with the medium, T. Lynn.
The guide of Frau Ideler explicitly stated, in the experiments conducted by Prof. Blather of
the University of Riga, that she spun threads to accomplish telekinetic movement. In red light
and later in blue light, these attachments were observable and the medium seemed to pull the
threads from the inner side of her hand with the fingertips. The threads seemed to be of a
doughy, elastic substance, at first thick, then pulled fine, and they felt soft and dry. Even while
being handled they diminished perceptibly. A piece was secured and submitted at once to
microscopic examination in an adjoining room. An enlargement of the microscopic photo
shows that it is composed of not one strand but of many fine but not organized threads. In its
chemical composition the structure was not that of any of the known textile fabrics. Curiously,
fire has no power over these threads. They make the flame withdraw. But they are conductors
of electricity.
(There follows reasons for the conclusion that the mediums subconscious may be causing the
projection of these threads to the objects and then causing the movement. MFL)
Turning to page 255 we find some interesting material.
It was a comparatively early discovery that the contribution of the spirits is, at the most, a
directive influence and that in some mysterious way the bodily organism of the medium plays
a dominant role. The spirits themselves described physical mediums to Allan Kardec in the
following words: These persons draw from themselves the fluid necessary to the production
of the phenomena and can act without the help of foreign spirits.
The fluid of this early age has been replaced by the ectoplasm of psychical research. The
discovery of this substance facilitates the idea of a bridge between telekinesis (movement of
objects by supernormal means, MFL) and ordinary mechanics. W.J. Crawfords cantilever
theory represented the most important attempt in this direction. It essentially means that out of
ectoplasmic emanations, psychic rods, so strong as to become semi-metallic, are formed) that
this extrusion acts as a cantilever, and the phenomena are produced by an intelligent
manipulation on the part of unseen operators of these rods.
The contention that structures may exist which are invisible, impalpable, yet rigid, is a
mechanical paradox. Rigidity means the power to resist deformation under stress. It presumes
a force opposing the effort of deformation. This force apparently is not applied from any
direction with which we are acquainted. Is it not possible, asks W. Whateley Smith, that it is
applied from the fourth dimension?
From the study of how objects are aported and carried about over considerable distances, or
are made to disappear entirely, we may conclude that mana, when mingled with a part of the
aka substance and directed by the consciousness of the Aunihipili, (even with the Auhane
remaining unaware of the things being done) can lift things with nothing upon which to stand,
so to speak a fourth dimension in so far as modern physics is concerned. The mana-aka
hands may push on a joint to adjust it and at the same time not make us aware of having a
place upon which to stand and against which its invisible feet are braced during the push.
The question of the consciousness which is a moving and guiding part of the aka-mana
mixture cannot be considered without the mention of the Huna idea that all thoughts are made
into tiny objects composed of the aka substance of the Aunihipili. These thought-forms might
also become a part of the aka-mana mixture and act as the guiding force, even if the continued
guidance of the Aunihipili was cut off or rendered inoperative in some way.
This is a highly speculative angle of the problem and, if followed through, will at once bring
us to the question as to whether the astral shells of Theosophy are real and can exist for a
time as entities. Or whether a unit much smaller, such as a thought-form and aka-mana
combination, might not be projected telepathically to do such things as cause apports or
influence people at a distance without their knowledge. In any event, we are not without a
large and old accumulation of speculative material to draw upon at this point. Of course, we
are not obliged to reach definite conclusions.
WHAT AUTO-SUGGESTION OFFERS
From a study of the way auto-suggestion works, we can throw still more light on the matter in
hand.
Last winter I watched a teacher of hypnotism demonstrate the use of auto-suggestion. He
silently suggested to himself that he enter a state of catalepsy and become so completely rigid
that he could have his body stretched like a plank between two chairs and support the weight
of two men.
In less than five minutes he was in the special state, entirely unconscious in so far as the
Auhane was concerned, and with muscles as hard and rigid as if frozen. He was a slender
man, but the weight of a friend weighing well over two hundred pounds did not cause his
body to bend.
In times of ordinary consciousness he could not have supported the weight of a child of eight
in this way, and he would have tired quickly. The conclusion must be drawn that more than
the usual power was put to work for the feat. If Huna is right, this power is mana a surplus
of it placed in the tissues under a very strong and direct command of consciousness to do
expected work.
Insanity patients often show many times their ordinary strength. Muscles that would be
injured by such strains show no injury as a rule. The conscious Auhane has ceased to function
in such cases and the Aunihipili or an obsessing spirit may be manipulating the bodily force.
The mana or vital force is used to move the muscles, but when it shows such extra power we
must look for either a different use of the mana or for a difference in its amount and a possible
admixture of aka or ectoplasmic substance.
We remember that in testing for a surcharge of mana by the Eugene Fersen method, we may
exert a strong pull on someone without feeling any reciprocal pull on ourselves. The hypnotist
who was able to lift a man from the floor by this same use of force, felt no pull.
In getting ready to experiment on my sacroiliac, I considered all these things and tried to
weigh the evidence offered. Although the theoretical side of the matter was filled with
complications and speculations, the actual methods to be used in such an experiment were
simple enough. Not quite as simple as the apparent mechanism of fire-walking in which one
prays to higher entities and then just walks.
In this case the use of auto-suggestion was necessary because my Aunihipili had to be given
the proper instructions for the part it was to play and the proper prod with the middle mana to
make it obey orders.
The preliminary study of the materials laid out above gave me the needed conviction that
what I proposed to do could be done. I also had the help of knowing that a few doctors had
made adjustments without touching their patients, simply using mental directives to beam
vital force at the place to be affected by the action.
I selected for the experiment the time of from 2 to 2:30 in the afternoon daily. As I often take
a few minutes nap at this time to help with the constant late work in the Study, it seemed an
ideal time to work.
Auto-suggestion is often best obeyed if one relaxes rather completely after giving it. The short
nap would give the relaxation needed. It would also have the advantage of allowing a quick
check to be made on the results.
My work with the TELEPATHIC MUTUAL HEALING GROUP (TMHG) for almost a year
had made the accumulation of a surcharge of mana almost automatic with me. My George
has learned to respond at once when a surcharge is needed and the work demanding a mana
surcharge is approached. However, to make very sure that sufficient mana was accumulated, I
performed the Ferson exercise, facing once in each of the four primary directions as I made
the affirmations.
This done, I lay down on my bed and gave myself low-spoken auto-suggestion, saying that
the mana surcharge was collecting at the sacroiliac to be used as a powerful force to make a
perfect adjustment of the joint and to hold it in adjustment.
At the beginning of the series of tests I sometimes placed a hand over the joint when
suggesting that the mana gather there, but as the position was awkward, I soon gave that up,
simply lying comfortably on my bed on my left side with knees slightly bent while making
the suggestions.
The accumulation of the mana surcharge took less than a minute. The auto-suggestion took
about two minutes. I then relaxed mentally as well as physically, depending on my Aunihipili
to find proper ways and means and set to work to make the adjustment.
In the first few tests I felt no sensation to indicate that the joint was being manipulated, but
upon awakening I found that the leg was easier.
On the fifth try came the success I had hoped for. I had just started to drop off to sleep when I
was aroused by a definite feeling of movement in the joint accompanied by an audible pop.
I had no sensation of force being used on me just the adjustment taking place effortlessly
and with the customary sound.
I finished my nap and arose to find the leg free of all the usual symptoms. I was delighted and
counted the experiment a long step ahead in our work of learning to use what we are coming
to know through Huna and modern psychic science.
Several weeks have passed and three times the joint slipped a little. Once more it clicked back
into place. Once, being pressed for time, I kicked to make the adjustment. I would say that my
score now stands at about one click out of four tries, and always a betterment, large or small.
Recently the joint has been staying in place so well that my experiment seems advanced to the
place where I shall have to find a new something to begin work on. MFL
Measuring Brain Vibration and Raising

Consciousness
November 15, 1949

Covering the fortnight since the last bulletin issued, covers things of more than ordinary
interest.
THE NEWS FROM THE STUDY

The long-awaited booklet, THE THEORY OF THE METATRON, by our own HRA John A.
Hilliard, is now ready. It is a 34-page mimeo and has been readied and made available by N.
Meade Layne, editor of ROUND ROBIN and head of the BORDERLAND SCIENCES
RESEARCH ASSOCIATES. (Address: 3524 Adams Ave., San Diego 4, Calif., for your
copies. The price is $1.00. Add 6 for postage and 3 more for sales tax if you live in
California.)
The author, John A. Hilliard, has a remarkable background of study and experience in our
particular end of the psycho-religious field. He has a rare grasp of mathematics and physics.
Early in the days of HRA, he began to test Huna theories in terms of his special studies,
sending in letter after letter opening up such an exciting and new set of concepts that he was
urged to get the findings and speculative conclusions into form for publication.
A few articles were written for ROUND ROBIN, but now we have the book and for the
student of Huna, it is a splendid contribution. HRA Hilliard has done a remarkable job of
making a highly technical matter simple enough for the average reader to understand.
Granted, many of us may not be able to follow with ease the mathematical equations from
which he draws many facts and conclusions, but there is little difficulty in understanding what
is uncovered in this way. A review of the work will be given on a separate page.
The last HRA BULLETIN, No. 10-A-9, from the hand of N. Meade Layne, arrived at the
Study, and everything stopped until all ten pages were devoured. All the news of the flying
saucers and of other mysterious things is being covered by the editor of R.R. (who scooped
the world with detailed news of the first flying saucers). His brilliant quips and penetrating
analysis of the many strange reports are a joy to the reader, a shot-in-the-arm to jaded
curiosity, and a means of keeping up with the most significant developments of a time when
things are happening at racing speed happening especially behind the scenes on this world
and, apparently, on the invisible levels all around.
THE SPECIAL CASE to be worked on intensively through telepathic contact with the
patient will be handled. Twenty HRAs volunteered for the test and letters with instructions
have been sent, each with a few hairs from the head of the patient to help make the aka thread
contact. Treatment will be given on the half hour from early to late, each volunteer observing
as many of these periods as possible. In this way it is fairly certain that a few will be at work
every hour and so a steady mana flow and pressure of prayer-action will be kept up. This is a
very interesting mental case and very sad. All who can are invited to send healing through
me, as center to Gregg, at half after the hour day or night. A report will be made later.
THE SEARCH FOR THE BELOVED
More happy news comes from Dr. Nandor Fodor, our learned HRA who recently wrote THE
SEARCH FOR THE BELOVED, in which he gave the world, and us, so much information on
the strange things that appear in peoples lives due to fixations formed at the time of birth, or
even before. The news is that a few more copies have been found of his ENCYCLOPAEDIA
OF PSYCHIC SCIENCE, the great work that was printed in England a few years before the
War II, and the plates of which were bombed and burned. This is the reference book
mentioned all the way through my book, SSBM, and in it may be found a digest of everything
of importance in Spiritualism and related fields up to 1936. Originally the price was $15, but
with the new exchange rates, the few copies which Dr. Fodor has managed to get over from
London may be had from him for $7.68 post paid. These are the last of the books, so rush
your order if you wish one. The address is, Dr. Nandor Fodor, Park Central Hotel, 7th Ave. at
56th Street, New York, N.Y.
Letters have been arriving commenting on the great significance of the experiment reported in
the last bulletin covering the use of a surcharge of mana to make an adjustment of a
sacroiliac slippage. With this matter being brought before us, first by the new school of G-P-C
SERVERS, through their practice of beaming vital force to adjust the uppermost neck joint,
we are finding more and more information bearing on the subject. Attention has been called to
the JUDO practice in Japan known as Striking at a distance, and to experiments elsewhere
in which definite physical force seemed to be projected to act on people and things beyond the
reach of hands.
One is reminded of the many stories formerly told in Hawaii of the flying akuas which were
observed to come flying out of the hut of a kahuna at night like a small ball of light or flame,
and which were reported to sail at great speed to the place where they had been sent by the
kahuna to enter another and work good or evil. I had first-hand accounts of these from a
man who had seen them and knew the old lore, but I made no mention of them in writing my
report on my Huna explorations, feeling that the flying gods might well be superstitions or
explainable on other grounds. Now I begin to see fire where only smoke rose before. We
know that the phenomena produced by psychism often include the production of light, fire
balls and such things, often with swift movement. It may well be that the na kahuna gathered
a heavy surcharge of mana, injected into it the element of consciousness by giving it
commands to act in a certain way, and embodied the unit in aka substance, a thread of which
would keep the connection between the flying god and the kahuna until the work was
accomplished.
There is also the growing evidence that such balls of aka-mana move at the direction of the
Aunihipili. A letter this week told of an HRA who was accumulating a large surcharge when it
suddenly seemed to leave him and strike like a weak lightning bolt, his dog who lay in the
room and who reacted with leap and wild yelp, but received no injury.
And lastly, there comes great news from Dr. Oscar Brunler, now living in Hollywood and
lecturing and practicing here. In the pages to follow, a complete report on his recent
experiments will be given, together with more information concerning his great work on the
far fringes of the field which we are exploring with swift strides. MFL.
BOOK REVIEW THE THEORY OF THE METATRON

Suggestions Toward a Mathematical Interpretation of the Concepts of Huna and Related
Psycho-Physical Problems by John A. Hilliard [Editors note: a quick search shows this book
was lost and there appear to be no other citations to this work. Take this into consideration
when reading the review below since Huna at this time was experimental.] 34 pages.
Mimeographed. $1.06 (plus sales tax in Calif.) from The Meade Layne Publications, 3524
Adams Ave., San Diego 16, Calif.
The author, HRA John A. Hilliard, saw in the ancient Huna lore several possible missing links
which would fit in with present theories and give a new and better explanation of the things
used in psycho-religious discussions to explain such things as thoughts, memories, thoughtforms, vital forces, aka substances, aka cords, also states of matter as the etheric, astral,
material and so on.
For his starting point, he took the strange fact that in telepathy, the distance between two
people seems to make no difference. This is contrary to the law of weakening of broadcast or
wire-conducted electrical energy, as distance grows greater.
In searching for an explanation which would fit the things we already know in the science of
physics, he at once applied Ohms Law to the mana and aka of Huna, using the resulting
equations to boil the problem down swiftly to the fact that the substance of the aka thread or
cord, and of the thought-form transmitted along its length from sender to receiver, was valid
material for evaluation.
Soon he concludes, tentatively, that the thought-form is able to act on the compliant aka
cord in a way to produce resonance in it. We visualize this by assuming the stuff of the aka
cord to vibrate in a twofold wave completely antiphase. The na (used by the author as the
symbol of the basic mana-aka thought-form substance in movement) of the thought-form is
thus seen to resist one wave and assist the other so that they are drawn into phase, thus
augmenting one another. The degree to which these waves are drawn into phase determines
the amount of energy that will be delivered The degree is determined by the qualities of
resistance and reactance in the na or vital impedance. He has already explained impedance
in these words: There was no flow of actual force or thought-forms along the aka thread but
rather a flow of energy. This could be explained only by the ideas found in wave mechanics.
If a current, moving in a circuit, has a frequency of alternation such that its wave length is
infinitely shorter than the circuit, then there will be no flow of electrical matter electrons
through the circuit. Yet the circuit transmits energy. We conceive this to be the condition
existing in a flow of vital force (mana) through the aka cord. Thus the basic idea of a flow of
voltage of vital forces is not far amiss.
Having conceived the vital current as a high frequency alternating current whose wave
length is less than any possible circuit, we were confronted with the need to explain the akaresistance in some kind of terms other than simple fluid resistance. To do this we gave na two
kinds of resistance, one which is purely frictional resistance, and the other reactance
resistance. In alternating electrical currents these two kinds of resistance are related as the
square root of the sum of their squares, and is a value called impedence. Na is the impedence
of the aka cord.
The concept, thus made to fall into the forms of modern scientific discoveries and
speculations, is used to build on in taking up the problem of just what forces and substances
are combined by mental action to create the complex units needed to make a complete
thought-form of a complex object. The word ideo-form is substituted for thought-form
and from this is developed the ideotron and the metatron using the ending of the word
electron because, as the author points out, we begin to deal with substances and forces not
so much like the atoms as like the electrons.
There remains the fact that mana seems to be sent along the aka thread to a patient and to
stimulate him, and that the thought-forms sent along the aka thread show every indication of
being accompanied with a force.
We see the initial mana and thought-forms changed into energies of a wave kind and then
transformed back into originals when they arrive at the far end of the aka thread. This sounds
simple to one accustomed to having sound turned to electrical impulses at one end of a
telephone and appear again as sound at the other. But to a physicist and mathematician, this is
something that demands a more exact and definite answer.
Beginning therefore, on page 5, HRA Hilliard gets down to brass tacks and spreads the
problem out before the reader to show what simply HAS to be found in the general scheme if
it is to be made to hold water. He starts confidently with his THE POSTULATE OF A
FUNDAMENTAL, and in a few clear, swift paragraphs shows us how to reach the
conclusion that there are several forms of matter in the universe, including astral and etheric
as well as the physical matter we can sense.
Taking the periodicity of the elements, he points out twelve octaves and shows that there is no
good reason for not extending these octaves right up into the astral and etheric and even
perhaps a mental.
Having laid out the elements that are MUSTS in explaining the facts observed, he goes to
work to prove that each new element is a justified guess. All is grist in his mill, and he is as
much at home when defining and expanding our concepts of PERCEPTION as when patiently
pausing to present diagrams and explanations to clear up the idea of waves as found in the
brain waves of these days.
By page 31 he has arrived at the conclusion that is of the greatest importance. He writes, All
matter is considered (by the writer, after his brilliant study) to be relatively subject to the will
of the spiritual entities who work in and with it. It is a splendid piece of work one we can
be proud of as HRAs. It marks a long forward step in a new direction in the Huna exploration.
MFL
CORRESPONDENCE AND COMMENTS

As a GROUP, we Huna Research Associates represent a fair cross-section of minds and
people. This is very good because it forces us to spread our interests and our experimental
work with Huna to make them fit the needs and desires of all types of members.
Some of us are interested in healing for [our]selves, some in learning to heal others. Many
focus their attention on the healing of purse and social tangles. And almost all of us love the
speculative angles and the comparison of Huna theories and beliefs with those found in outstretched religions from the time of Adam right up to the very latest revelation.
In our work we are constantly failing to satisfy many who take part in the work and who
drop out for various reasons. Here is a typical letter from an HRA a very wise and valuable
man who has not found what he hoped for in our work. (I quote a part.)
I feel that I must ask you to drop my name I do not think the Secret has been lost.
Neither do I think it will be gotten by anyone who has not been accepted as a pupil by one of
the Magi. The kahunas, no doubt, were of the order of the Magi Nor will they (the Magi)
permit it to come to light again until the world is peopled by a more enlightened race.
Another HRA wrote a few months ago to ask to be released from HRA membership because
she and her husband had found a real Master, and were being accepted as students by him.
This Master is so much a mysterious personage that even his name may not be mentioned to
others. A similar thing happened in the case of an HRA who had received a letter telling him
that a Master and Teacher had observed him and was now inviting him to become a student
under him. He wrote me triumphantly to say that he no longer had to work in an experimental
group with Huna because he now was promised the opportunity to learn immediately to do all
and more than any kahuna ever could do.
I smile when these letters come in. I have been through the search for a Master who could
teach something that could be USED. I, too, have been discouraged with my inability to get
desired information and results swiftly. I am not saying that some HRAs may not find the
Magi or Masters I say only that after many years, I have decided that, if they exist as
anything less than the na Aumakua, they are not to be found by such as I. In fact, I have
decided that there is about one chance in a thousand of there being any such supermen. I see
no evidence and I have looked long and earnestly in all directions of the WORKS of such.
By your works shall you be known, seems to apply in the case of Masters and their
mysterious and greatly hush-hush lodges.
I believe that Huna is for the very few, not for the many. It takes a special type of mind to
understand the significance of Huna and of the experimental work we are doing to test what
we think we know of the ancient lore. It is the fault of no one if he or she cannot see this
significance, but it makes those who do see it and who do stick with the work through thick
and thin, all the more valued.
As we travel along together in our search for the promised land of Knowledge and Workable
Magic, I notice several things that evaded my glance before. I see that it is indeed true that if
one makes a better mouse trap a trail will be beaten to ones door. But, and this is painfully
true, if one discovers that the world is round, one must break trails to all the thrones of the
known world before finding a single person to back a voyage to the New World.
The trouble with making a discovery, such as is embodied in a mathematical formula or
statements bordering on the abstract, is that the world fairly crawls with crack-pots and with
the cunning who hope by lies and posing to bilk the trusting. Every five minutes around the
clock someone who had found nothing nothing at all leaps screaming into the limelight to
tell the world that he has made the discovery to end all discoveries. In modern times we have
seen the rise and fall of several movements started by the men who rose to shout loudest and
to tell such lies that they were believed because as we have said no one would ever dare
tell that big a lie.
Because of the crack-pots and because of our justified suspicion and partly justified
conservatism, the genuine discoverers are, in almost every case, set upon by their fellows and
rewarded by blows and curses.
As HRAs, we must do our best to try to spot the crack-pot and the cunning liars. At the same
time we must remain eternally watchful lest some great discovery be mentioned in a whisper
and not [be] heard. The great men seldom go in for publicity. Unless what they say is a mouse
trap not a mathematical equation that will eventuate in an atom bomb the world at large
may never know of the really great discovery until some city explodes under the impact of a
few pounds of mysterious substance.
One thing stands out clearly, and that is that our progress into a full knowledge of Huna is
NOT to be made by going BACK and by going back alone. Most of those who give up Huna
do so to make a return to some earlier belief or way of prayer, or to go back to the latest of the
long parade of brilliant promises in the hope that one has at last been found that will live up to
its verbal or printed claims.
We of the HRA go back only to pick up the sources and the origins the basics upon which to
build into the future. We see that the old is not enough, so we also GO FORWARD. We seek
no more Masters. Instead, we listen to the quiet voices of our physicists, mathematicians and
advanced students of the materials of the psycho- religious field.
PENDULUM AND OSCAR BRUNLER

Only a few of us are well enough trained in special things to follow our John Hilliard or Dr.
Oscar Brunler, of whom I will soon speak at length. But all of us can understand very well
indeed whether or not men like these are asking money to divulge their secrets of learning,
invention or discovery. We all know that the worker is worthy of his hire, but we have also
learned, by painful experience, to be highly suspicious of the man who advertises much,
charges for pig-in-a-poke teachings ALWAYS before opening the poke.
I feel that in our work with Huna we have come in the past few days to a distinct turning
place. The first step in the Huna exploration was to dig into the past and learn all we could of
the old beliefs and practices of the na kahuna. Our second step has been to try our hands at the
use of the old methods as we now understand them to be. We have had over a year and a half
of experimental healing practice, and in passing I may say that the results have been above
all expectation, all things considered. Now we are getting set to take the third step, which is
that of looking into the very latest discoveries and theories to be found in other fields.
A few months ago I told of Dr. Brunler and his arrival in our country, of his work with the
pendulum and of his incredible conclusions, also of his efforts to find oil, water and gold
through the use of the pendulum.
Having no way to evaluate his findings, I reserved judgment and contented myself by
watching to see what might come of it all. This last week there came the thing that convinced
me that, in Dr. Brunler and his astonishing (perhaps astonishing because so new to us)
findings, we had the opportunity to begin the work of taking the third step. The next day there
arrived John Hilliards new booklet with its treasure of materials.
Before telling you what convinced me that Dr. Brunler was a safe and sound thinker, let me
speak of the fourth step one that may be taken in the future, or which we may never take. It
is the step in which some of us will blaze the way ahead through inner illumination I do not
know just how, but in a way similar to the realization of Zen. It will have to go further than
any of the almost inspired teachings from the spirit side. It will have to be the inspiration that
will provide the flashes which will enable the loose ends to be gathered to make a working
and complete strand.
On November 9th, Dr. Brunler wrote what was to me the most important letter to be received
since I first heard from W.R. Stewart who had known the na kahuna in North Africa who
spoke a Polynesian dialect. Here is the letter:
Dear Max Freedom Long:
Many thanks for your kind letter of October 25th. I am very sorry that I did not let you know
that I was to lecture on Sunday last to the American Hypnotists Association.
After the lecture three people were hypnotized. I took their brain radiation before and during
hypnosis. During their hypnotic state they were asked to expand their consciousness to a
higher plane, to rise toward the divine light, etc., etc. One of the subjects rose to 520 degrees
and then I brought him up to 575.
Dr. Calver said, Let us do an experiment with him as he has reached the psychometric
range, We obtained two letters from the audience and gave them in turn to the hypnotized
person. He was able to psychometrize the first letter in the most surprising manner. The
second letter, sealed, was handed to him. He said that this letter was written by a lady and
went on to describe the contents of the letter. As soon as he was out of his hypnotic state his
brain radiation had dropped to the original one and the man was unable to psychometrize.
It was a most interesting experiment and I learned a few other things which would take too
long to describe by letter.
With kindest regards, (Signed) Oscar Brunler
This letter will have striking meaning to those of you who are familiar with its terms, just as it
has had for me. In brief, Dr. Brunler has demonstrated the fact that a man can raise the
vibration of his brain by an act of his consciousness.
In this case it was done by suggestion given under hypnotic influence. However, we can
safely assume that it can also be done without hypnosis, and by the individual. This is of
tremendous importance. Eventually it may lead us to the fourth step in the Huna exploration,
that in which the rate of the brain radiation (waves) are high enough to allow us to enter the
state of realization or illumination.
In our bulletins I will, for as long as is needed, give over a good part of the space to telling in
detail of Dr. Brunlers many discoveries and of his theories.
With a pendulum and an instrument called a biometer he has measured the brain radiations
of over 20,000 people. He has been able to study the people whose radiations fall in certain
degrees and has found that those in one degree band have mental capacities and
characteristics very different from those of other bands.
In this way he offers the world a mechanism by which we may determine our mental levels.
Once an individual knows where he stands, he can go ahead confidently in such work and
activities as have been found best performed by people of that degree band. The possibilities
are very great.
There are many things besides the brain waves to be presented. Dr. Brunler has covered much
ground in his experimenting and I can promise much fascinating material from his hands.
Unfortunately there are no books available covering these things. His lectures have been
printed in the official journal of the British Dowsers, but are not available except at
considerable expense. A similar series of lectures are being given in Los Angeles now if you
live out here. (Dr. Brunler kindly sent me a carbon of one of his recent lectures and I am
fortunate in having a copy of an out-of-print booklet giving the lectures delivered in England.)
The Radiation of the Brain

December 1, 1949
NEWS FROM THE STUDY

In the last bulletin I told of the remarkable findings of Dr. Oscar Brunler and promised to give
more information about them in the bulletins.
Since then I have visited him, together with his charming and able associate, Dr. Calver. We
talked steadily until half-after midnight, and it became more and more apparent that the
discoveries in the modern field of which Dr. Brunler is a leader all agree in an amazing way
with the ancient Huna and each item from the old and new, as it was brought up for
discussion, showed how one adds to or helps explain the other.
I took along the pendulum and plastic stand generously given to me by HRA Ernest Bateman
which was described and illustrated with a rough sketch in Bulletin No. 18 on page 4. (And,
by the way, the pendulum is not supposed to be left hanging from the top arm, but is to be
removed from it and the thread held in the fingers in the usual way. I sawed a slot in mine so
that the top button on the pendulum could be slipped over the slot with the thread in the slot,
and thus be made handy to put away when not in use.) The pendulum was thought too light in
weight by Dr. Brunler, but he was interested in the plastic frame and kept it for some
experiments he wishes to make. He uses quite heavy pendulums, mainly of glass. He had me
try out one which evidently was a glass from an old chandelier the kind with cut glass
ornaments dangling to catch the light. This worked well for me and I was presented with it on
the spot. It is about twice the size of my sealing wax pendulum that I made myself and weighs
considerably more about three-fourths of an ounce on my postage scales. As a means of
suspending it, a small brass ring was inserted originally in a drilled hole at the top and to this
is now fastened a strong black thread, apparently of silk. I will trace an outline of it here.
The thread has knots tied in it, the one about 5 inches from the lower end of the pendulum
being used to indicate the place to be grasped by the fingers. The thread itself is long enough
so that its end can be held in the curled-up third and fourth fingers against the palm thus
getting it out of the way.
The theory has been evolved that the tips of the fingers are connected with various organs of
the body and give off radiations that can be measured with the pendulum when the latter is
held over the up-pointing tips. Dr. Brunler discovered that the tip of the thumb was the
indicator of the brain and its actions.
I experimented by counting the number of swings over the tip of each finger (doubling up the
others to keep them out of the way) and found that each finger tip as well as the tip of the
thumb gave a different kind of motion to the pendulum and a different count. Being righthanded, I held the pendulum in my right hand and tested left fingers. I tried to reverse a
procedure and got no swing at all.
Maxs Drawing of ideal pendulum

(1949)
Picture of ideal Huna Pendulum

(2008)
[Editor: This Crystal Pendulum on right (clear, taking up color from the very air) was made
from Austrian hand cut glass, the same size and weight as Oscar Burnlers and MFLs
pendulums. It has a Mother of Pearl fob of various designs and sterling silver chain and
findings.]
Dr. Brunler gave a series of lectures covering his work and his discoveries here in Hollywood
recently and, in December ,will begin a series of instructional lectures for those interested in
his subjects. The fee will be about $40 and this will include a personal test with the BovisBrunler biometer to determine the length of the dielectric brain wave of each student. HRAs
living in the Los Angeles district may telephone Dr. Brunler for details.
NEWS OF THE SPECIAL CASE in which Gregg was treated for insanity by about
twenty volunteer HRAs in the week before Thanksgiving is not yet in. After a few days of the
intensive telepathic treatment, Gregg answered a question clearly and sanely and made a
response sanely to a remark addressed to him.
Several of the volunteers reported very marked reactions on themselves at times when sending
the treatment. A few used up so much mana that they were tired in degrees from exhaustion to
sleepiness. Much tingling was felt. Here at the center, I felt the tingles and also found it
necessary to recharge at times after making the treating effort. Several deep breaths help
recharge and I feel that it is probable that the extra oxygen speeds up the work of converting
blood sugar into fresh mana.
The suggestion was made (and acted upon) that, as this case seems definitely one of
obsession, the na Aumakua should be asked to remove obsessing entities and in treating, they
should be blessed and pictured as being removed and guided into better understanding by
Higher Forces. This idea matches well the Huna idea that we must not hurt others if we can
avoid doing so. It might be that the na Aumakua may feel that to cast out the obsessing
entities without, at the same time, helping them to some better form of expression is a hurt.
Because we are so limited in ability to understand the things of the next level of
consciousness above our own (as na Auhane) we can only guess at the real state of matters
and try our best to act correctly in making our efforts to call down healing. We have seen how
much harder it is to get prayer-action answers when the answer involves other people than
when it involves ourselves alone.
ANY CHRISTMAS ORDERS for autographed copies of SSBM for your friends will have
the book in the next mail (with the gift book, $3 plus sales tax in California. A number of
books with tax paid are on hand here at the Study.)
YOUR LETTERS are always very much enjoyed and I am constantly taking up my red
pencil to mark special things in them that I would like to put into the bulletins so that all
HRAs could share them. These are comments of many kinds and reports on personal
experiments and experiences. As our numbers include most of the really advanced students in
the psycho-religious field, there is a constant flow of helpful information and counsel. On the
other hand, there are the letters asking questions that would be of general interest. Then when
I get ready to begin work on a new bulletin, I find to my dismay that I have marked letters and
parts of letters in such quantity that it would take several bulletins to fill the need. Please bear
with me if material you have sent in for the bulletin does not appear. And, do not stop
reporting and giving the results of your thinking and studies for this reason. I am digesting
and ordering a great amount of such material, day by day and from it comes much of value to
the shining effort we are making to win back a workable method of instant healing.
LETTERS FROM THE MAIL BOX

MONEY HELP AND MANA MEASURING is reported by an HRA who is a chiropractor
and who has a diagnostic machine that measures his mana charge. He writes,I no longer have
to go through the exercises to build up a surcharge of vital force. I just call my George and
tell him to get ready. I then go to my radionic instrument and start testing if not already at a
peak load, it comes up very fast.
Then, after prayer, (TMHG) I test to see that the reserve was spent, then call for a second
charge. I needed money last month and none was due in until later, so I wrote checks for what
was needed and called them to the attention of George, telling him that they had to be met.
They were from very unexpected sources. Business is now so good I have about all the
practice I can handle.
MY LANDLORD PROBLEM has been completely smoothed out, writes HRA G.B. To
tell the truth, I have been almost afraid to report this because the situation had been so bitter
and unreasonable. I thought I would have to move to get out of it, but could not find a
place. I credit this entirely to the Huna work.
I AM SURPRISED writes HRA M.J.C. that the cream of this so-called civilized society
of ours has not developed a single kahuna, while on the other hand, the simple Polynesians
apparently did not find it hard to do so. Perhaps our objective now should be to try to be
simple instead of civilized.
Comment of MFL: Yes, the utter simplicity of ritual and prayer, as Charles W. Kenn shows it
to be in his study of fire-walking (FIRE-WALKING FROM THE INSIDE), startles us into
thinking that no particular understanding is needed into thinking that all that is necessary is
to pray and then get that for which we ask. I would be everlastingly happy if I could say that
this is all it took to make a kahuna then or to make one now, but it is painfully evident that
there is still a missing ingredient. It is the old story of everything being simple if you know
how. It is the learning HOW that is so slow and difficult. Just now we are investigating the
most complicated ideas to try to find what we have overlooked. Once we have found it, the
return to simplicity will be easy. One must find a log before one can fall off of it with simple
ease. Also consider the strange fact that the na kahuna evolved what was, in part, a special
language to use in describing the simple things they did in prayer. We are told that a language
takes a very long time to develop and we may guess that the knowledge of Huna was equally
long coming to full flower and before Egypt was more than well started.
IMMEDIATELY AFTER AWAKENING FROM A DREAM reports a Knoxville HRA,
I ask, What is the meaning of this dream? Twice an answer has come at once. (Comment:
This is important as well as interesting, as many dreams are symbolic. For some unknown
reason, the Aunihipili loves to mask things in symbols and leave it to us to figure out the
meaning. This holds in dreams and in the free association of ideas used to get behind the
symbolic scenes in psychoanalysis. Lets all try this method of asking for the meaning of our
dreams and report the results.)
QUESTIONS ABOUT DONATIONS, HRA A.F., after reading in the back bulletins that
there was a lack of time here at the Study to see all visitors and to answer all letters and phone
calls also a need for contributions to Cigbos box to buy stamps, paper. stencils. envelopes
etc. wrote:
I did not call on you much as I would have liked to do so. Apropos why not TREAT
yourself for plenty of time? I am not too well posted, but believe that it is taught that each
time any of us says I am too busy; I have no spare time! we give the lack more power. Why
not try saying and thinking, I have all the time there is in Eternity!?
About your financial needs and those of who is appealing for funds They claim that
(here are mentioned two well known modern institutions, both of which are supported entirely
by contributions from members or by the sale of lessons and other material or lectured
teachings) DEMONSTRATED enough money for their needs and enough to expand with as
you must know.
Comment: This sixty-four [thousand] dollar question has been put to me by letter a number of
times. I am reminded of the words of the town atheist of my youth. This gentleman loved to
attend various churches so that he could later criticize the sermons. His favorite remark was to
the effect that if the churches and ministers were doing Gods work, it seemed very odd that
God made them pray so hard for the things they needed and forced the continual passing of
the plate to get others to pay for His work. Looking back, I can recall no instance of money
being furnished for church needs except from the purses of members. The sad fact stands out
that when one treats for anything that cannot come (without a very amazing miracle of
permanent materialization) except from the purse or by the services of others, one is forced
inevitably to treat those others in the hope that they will be moved to help in what ways they
can. One can, of course, treat to try for the finding of a gold mine right on the surface and rich
enough to furnish a supply of nuggets without the need of time and much mining to clean up.
I must confess that I have not treated for such a mine or a similar windfall. I have let my
friends know our combined needs to carry on our mutual work and they have matched my
time and dollars with theirs. It has hardly seemed necessary to make prayer-actions when,
among us, we could handle matters for ourselves and even carry a good number who have
been without present means. The matter of demonstrating time for all purposes boils down to
much the same thing. To get more time I would have to have others help me answer letters at
the Study and write, stencil, run, fold and otherwise get out the bulletins again. I would
have to treat my friends to get them to offer this help. On the other hand, I get letters from
HRAs who are convinced that in order to get, we must give. They have tried tithing and have
found that it works well enough for them to cause them to continue it in aiding the Huna
work. They tell me that what one gets without returning in like degree is never of any
permanent value to them. Perhaps I shall, eventually get around to treating for the time and
money needed here at the Study. If I do, I think it will be only fair to begin by treating those
who write in to make the suggestion. Seriously, it seems to stand to reason that it is best to do
for ourselves the things we have been enabled to do. At least that is how most of us get on.
When it comes to something which we cannot, by the very nature of things, do for ourselves,
then it is reasonable to ask for the help of the na Aumakua. However, for those HRAs who
may not agree with me, I extend an invitation to treat for TIME for me and for a gold mine or
its equivalent for Cigbo. I may be overlooking a good bet.
STORIES SUDDENLY SELLING one long one being syndicated, finances being rescued,
pay checks good enough to choke a starved horse, and an instant and miraculous answer to
a wild prayer for help when a blowout caused a 17-ton cement mixer truck to get out of
control, are all reported by HRA F.P. Also some excellent healing results over a period of
several months. The na Aumakua bring the harvest.
THE RADIATION OF THE BRAIN

The above title was given to the first of a series of four lectures delivered not long ago in
England by Dr. Oscar Brunler. The other three lectures dealt with the radiations of (1) the
earth, (2) the mind, and (3) the atom. The four were privately printed and are no longer
available.
Dr. Brunler has very generously given permission to make use of the lectures and of his many
findings. His help in advancing the understanding of the Huna lore promises to be of greatest
value.
As our study is centered around Huna, his lectures, [which] will be given here in condensed
form, will be accompanied by a running comment in ( ) to point up the significance of various
statements in terms of our own studies and experimental efforts to recover Huna in workable
form.
The lecture begins with the statement that many unorthodox ideas set forth by the lecturer
over twenty years earlier, have now been generally accepted. In another hundred years he is
certain that all of these ideas will be accepted.
Psychology has thrown a great deal of light upon the mind of man and on human nature.
Psychology, however, can give us only glimpses into a persons mind. The radiation of the
human brain enables us to penetrate deeper into the mystery of mysteries the mind of man.
(At this point it may be well to explain that Dr. Brunler is not speaking of the tiny electrical
discharges from the active brain. These are well known now to orthodox scientists and are
measured with the encephalograph. Accompanying all electromagnetic activity as Dr.
Brunler explains is a corresponding dielectric activity, the latter being conducted over
bridging materials which are non-conductors of electricity. Mana, Dr. Brunler says, is
dielectric. Later we will see that it acts as do units of dielectric energy rather than as
electricity.)
We can analyze the seed of a plant and discover all the chemicals contained in it, but we
cannot discover the latent potentiality in the seed. The radiation of the brain, however, reveals
a mans potentialities which can be brought to full power. How vast a difference is in the
dormant power of an acorn seed compared with that of a carrot seed.
Before I speak of the discoveries made in the course of many years, let me first deal with
some of the aspects of radiation phenomena. We know that subterranean water currents send
out rays which can be detected with the divining rod. We know that we are surrounded by
fields of radiations emanating from our bodies and made visible to the naked eye by the help
of the Kilner Screen. Where do these radiations come from? What is the cause of these
radiations?
every organ of our body sends out rays and the frequency of vibration of these rays can be
measured. Dr. Brunler goes on to tell of his discoveries which explain how and why in
regard to things under discussion. Burning sodium from salt sodium chloride, which is
necessary to all life, produces in the blood electromagnetic waves or yellow light. The
electromagnetic waves are accompanied by dielectric waves. Together they cause one form of
radiation of our bodies. He explains, A copper wire is a conductor of electromagnetic waves,
whilst mica or cotton or silk act as non-conductors or insulators. Mica, cotton or silk,
however, are conductors of dielectric waves, and water diviners use mostly materials for
divining purposes which are non-conductors of electromagnetic waves. It is the dielectric
radiation from the subterranean water current which is carried along the divining rod. The
ulnar nerve in the arms of the one holding the rod registers the dielectric current and causes
the movement of the rod.
In the same way, a pendulum is caused to swing when held in the fingers. (The ulnar and
other nerves, as well as the brain tissues, seem very sensitive to dielectric radiations but not to
the electromagnetic. The reaction to dielectric radiations seems to be under the control of
consciousness because one may dictate mentally whether the pendulum shall react for water,
oil or other substances, or to the waves and their length, as in measuring radiations from
organs of the body or from the brain.)
The radiation of a persons brain is retained on paper and canvas (in the signatures of letters
and on paintings, even when very old) and is easily absorbed in salt (The salt seems to
strengthen the radiations and give[s] a swing of more power when a sprinkling of it is placed
over a signature to be tested.)
In the Huna system, as far back as the time when the language of the na kahuna later known
in Polynesian dialects, and leaving traces in Egypt was being developed to fit their findings
in this field, it is apparent that there was a very definite knowledge of radiations of the
dielectric kind. The root word ka as used in kaà and aka, means to radiate out, as rays from
the sun, and to touch. The root word a means to burn, as fire. Fire or a flame has been the
symbol of light in many lands and ages. Light seems to have been recognized as a most
important form of radiation. Water was the symbol of mana or vital force of at least three
wave lengths. Water wai flows, and so does mana, as an electric current. But the mystery
of mans radiating power when working through the aka substance seems only to be explained
in terms of the dielectric which accompanies all electromagnetic currents or discharges. Oddly
enough, the root word ma, in mana, means to accompany, while the second root word na
means to quiet.) Dr. Brunler writes, Every electromagnetic wave, such as a ray of red or
blue or yellow light, has a second wave coupled to it, and this second wave is of a dielectric
nature.
It is supposed that the two forms of waves always go together, one accompanying the other,
one being ma and the other na.
(Very sensitive machines pick up faint electromagnetic radiations) as in measuring the electric
discharge waves in the brain when it is active. The pendulum, however, seems to be vastly
more sensitive when the dielectric is registered. The shadowy body or aka, in Huna, has the
peculiarity of sticking to things touched by any part of it, as when a signature is put down, an
object is touched, or a telepathic contact along an aka thread is established. Thoughts seem to
be impressed on the aka substance and to be stored in the aka body as memories, also to be
sent in clusters as telepathic messages or to have the radiations from such clusters follow the
aka thread and set up corresponding radiations in the person receiving the message. From the
fact that distances make very little difference in sending telepathic messages, we may guess
that the aka thread is almost a perfect conductor of both the dielectric and electromagnetic
radiations. Or there may be a mechanism still to be identified.)
(The Huna theory of the aka body, which indicates that it is the substance from which
thought-forms are created by an action of consciousness which uses mana in the work) is
given excellent confirmation by Dr. Brunlers findings, as is the peculiar theory that part of
the aka, once it touches a thing, sticks to it. This part retains something in its mass which may
be thought-forms or something else which will continue to radiate dielectrically for a long
time. In this way, Huna offers its own explanation of the fact that a signature on an old letter
or painting may be tested with the pendulum to get the brain radiation which once came from
the writer or painter. Psychometry in all forms is also thus explained. Nothing is found that
does not send out constantly a characteristic wave pattern in radiations. It is thus concluded
that artificial things, such as a signature, are given their character by their makers. Huna
seems to show that all memory is stored in the aka body, not in the brain. The dead remember.
They live in an aka body which they had in life on this side, and in which all memories were
stored so that they could be taken along. They continue to think without the physical brain.
One concludes that thinking is a thing done in the aka body which duplicates in invisible form
the brain. This makes the following from the lecture even more significant to our Huna
studies.)
We do not think with the grey matter in our head, but it is the Pia Mater (outer layer of the
brain) which receives or sends our thought waves, and the grey matter reacts to the vibrations
which are transmitted to it from the Pia Mater. (Note that he says receives and not that we
think with the outer layer.)
The grey matter may be compared with the Solar Plexus, which receives and transmits the
messages from our conscious mind to the different parts of our body. In a similar way, the
grey matter is receiver and transmitter of thought waves from the Pia Mater, and translates
these waves into our conscious mind, giving them a meaning within the range of our
understanding.
Our understanding is translated into symbols, and to these symbols we give words. We do
not think in words, but we think in symbols, and with the speed of light we give a certain
symbol (in Huna the symbol is thought to be a cluster of impressions on aka substance), a
word and a meaning which can be understood by others who speak the same language.
Now let me deal further with the radiation of the brain. Apart from being able to measure the
wave-length of the rays radiating from our brain, we get certain reactions on the Biometer.
(The Biometer is an instrument used to measure radiations with the pendulum as the central
part of the mechanism.)
In the case of all creative, i.e., constructively thinking, persons, we find that the reaction of
the pendulum over the instrument is clockwise. In other words, the pendulum rotates
clockwise. In the case of criminals or destructively thinking people we get an anti-clockwise
reaction or rotation over the Biometer plate. (The pendulum is held suspended over a square
metal plate which is connected to the signature or part of the body or head being tested. The
connection is made by a silk cord.)
In case of individuals who are entirely governed by will we find that the pendulum moves in
a straight line up and down (to and from the body of the operator who stands before the plate
to swing the pendulum). The majority of the world, I venture to say in 90% [of the] human
beings, the reaction which we obtain is of an oscillating type. The pendulum moves at an
angle of approximately 45 degrees to the left (of a vertical line on the plate) and then swings
over to 45 degrees on the right, forming a V shape. Those who give such a reaction lack Will.
They are the masses which can be influenced by a stronger will than their own, and any form
of propaganda will sway them one way or another.
After having measured well over ten thousand brain radiations, one discovers that mankind
can be compared with a pyramid. The broad base of the pyramid represents the average man
with a brain radiation of about 225 to 230 degrees Biometric. As we ascend towards the apex
of the pyramid, the cross-sectional area becomes smaller and smaller and, in a similar way,
fewer and fewer individuals with high and higher radiations can be found until, in the end,
only one personality surpasses the understanding of all the others below him.
I should like to point out that the measurement of the radiation of the brain gives us a mans
mental potentialities, whether [or not] he makes full use of them. Whether he neglects to
develop, use and exploit his full mental powers, is a matter which depends on his will, his
perseverance and his determination and faculty to observe and to co-ordinate observations and
knowledge.
We can classify mankind into groups according to the reactions which we register the
clockwise type of mind with constructive and creative ideas, the anti-clockwise type, and so
forth. (In addition to this form of classification) the actual wave-length of the radiation of
the brain gives us a very clear classification of a mans mind. (In Huna, the mind of the
Aunihipili or subconscious is considered to be individual and not a part of the mind of the
Auhane or conscious mind self) although the two work so smoothly together that they give the
impression of being a single unit. Perhaps the two reactions of the pendulum point to two
entities and their separate characteristics. Dr. Brunlers opinion has still to be learned as to
this.) By a study of the mentality of many people whose brain readings have been taken, Dr.
Brunler has been able to learn that there are common potentialities in men with similar
readings. The wave-length of light is the standard of measurement and the readings on the
biometric scale run from 1 to 1000. (The rough reproduction below of the chart drawn up by
Dr. Brunler will indicate some of the levels of mind, also the fact that the higher the reading,
the fewer there are to be found.)
OSCAR BRUNLERS CHART SHOWING EVOLUTIONARY SCALE OF

CONSCIOUSNESS
See enlarged chart

[Editor: This drawing provides much knowledge of the Created World and how it exists and
works in its function of producing the na Aumakua. Think of all the levels of Graduation
beings go through. Think of humans as being in a high school. Every class is approximately
the same size and for the most part, everyone grows at approximately the same speed of
evolution. So how can there be a variance in all the levels of Biometric Degrees? There cant
be unless. Unless some people are graduating sooner than others of the same level of
intelligence (Biometric Degree Levels). What could it mean? Graduation is not only
dependent on Biometric Degree level, but on the development of character or heart. And so
the Hemolele practices came about, and were tested. The swiftest advancement is made by
Warriors, people who have had interesting lives and never given up. People who go
forward into their challenges, not running away from them, from the pain, confusion, and fear,
[who] make the most mistakes, pay for them, regret them, then go on to even greater
mistakes.]
[The Hemolele is the practice of the development of the Six Sacred Virtues needed to
Graduate. It all starts with Koa (Courage), then the four pillars of Malama (Nurturance),
Lokahi (Harmony, Unity), Pono (Righteousness) and Aloha (Compassion), and the final virtue
to cap them all off, Hoòkipa (Hospitality). The daily practice of the Hemolele earned Kiì
Kukui made into a lei. The Hemolele is done once each day until death, then if all goes
right, the person Graduates into a new Aumakua, once in Lokahi with his/her Beloved.)]
Dr. Brunler explains that while the persons having the highest readings have the greatest
mental power and scope of understanding, all who have a clockwise swing are useful and
good on their own level of mental ability. He tested many signatures on paintings and found
that Leonardo da Vinci had the highest reading yet come across, 725 degrees. Dr. Brunlers
own reading is over 700, so we may expect him to show genius in inventions, discoveries and
philosophical conclusions. Other readings given were: Titian 660, Rembrandt 638. Chopin
550 Liszt 538, Hayden 535, Emerson 500, Charles Dickens 540, Kipling 527, Napoleon 598,
Edison 470, and Mme. Curie 492.
It seems that in the great creative plan, mankind ascends from the plane of life by slow
winding, upward paths to greater knowledge, greater understanding. And so we can compare
the world of men with the great pyramid whose wide and immense base represents the
ordinary man, the millions of unknown. As we ascend toward the apex of the pyramid, fewer
and fewer men can be found there. Only those whose brain radiation is far above the average
are able to guide mankind wisely. (In the next bulletin more will be given concerning Dr.
Brunlers findings.) MFL
Measuring Biometric Level

and What That Means for Huna
December 15, 1949
THE NEWS FROM THE STUDY, covering the fortnight since the last Bulletin issued,
covers things of more than ordinary interest.
LETTERS FROM THE HRA LETTER BOX

From E. Dudley Haskell, who is head of the American Society of Radiesthesia (791 Park
Avenue. New York 21, N.Y.) comes the following, which will be of interest to all of us, so I
pass it on here.
When Dr. Brunler spoke before our Society in New York, we mimeographed his talks and
offered them to the members. We have copies of his Radiations of the Brain and his
Radiations of the Earth and of the Human Body. We charge one dollar each for these.
(Make the check to E. Dudley Haskell and send it in yourself. If you send it to me, I have to
write out a new letter, a new check, and all that which takes my time and delays delivery.
The same is to be said for all of the Meade Layne publications, such as Round Robin
subscriptions, orders for Seance Reports and so on. DO NOT send them to me. MFL)
In Bulletin 22 (the letter continues), page 1, you recommended a crystal pendulum. I am
sorry that I cannot back you up on that. Dr. Brunler, being so high on the Biometer (meaning
his reading of brain waves etc.) and having one of the highest sensitivities, can use anything
and get results. He does not even have to use a pendulum normally. HE KNOWS THE
ANSWERS. A crystal pendulum acts as a prism and breaks up light into the spectrum, but
giving off certain colors whether visible or not at certain angles. These light rays might
neutralize certain radiations you are seeking, or they might alter others. We recommend a
neutral pendulum.
If you look up our Elementary Instructions (Note: To be had for $1.00 from Mr. Haskell
NOT from me) you will see that the fingers holding the pendulum must be of opposite
polarity. For years I thought I could not use my left hand until I discovered that my thumb and
first finger were both negative. Now I use my thumb and positive middle finger of my left
hand.
Comment: HRA Haskell has been performing a true labor of love in the work he has done in
America where there is no other society covering this field and helping interested persons to
obtain needed instructions and information concerning the use of the pendulum for such
things as finding water, oil, metal deposits, or treasure, making contact with other people or
things from a distance, diagnosing physical ills, and so on and so forth. He has also tried to
put out a bulletin to give the latest findings in England and France where the dowsers are
numerous and are doing excellent work in exploring the field.
I received recently Bulletin No. 2. of Vol. 11 (13 pages, mimeographed, price $1 to nonmembers) in order to give an idea of the value and variety of topics covered. I list the
headings:
(1) DO NOT ATTEMPT TO PRY INTO THE LIVES OF OTHERS (by use of the pendulum)
(2) Various TYPES OF RADIESTHETIC SENSITIVITY (Giving a digest of the older
theories and of latest findings offering explanations of the many things made possible through
the pendulum.)
(3) YOUR SENSITIVITY WILL INCREASE
(4) RADIATIONS DO EXIST
(5) THE HUNA PHILOSOPHY (in its relation to the pendulum work)
(6) A WAY TO AVOID AUTO-SUGGESTION (when using the pendulum)
(7) THE CURIOUS MENTAL LIMITATIONS AMONG RADIESTHESISTS (showing the
power of suggestion on the pendulum actions)
(8) TRAINING FOR DISTANCE WORK TELERADIESTHESIA (as in chess games
played in which the pendulum is used to learn what the distant move has been)
(9) A LESSON IN WATER-DIVINING (Part 1 Leading article, four pages)
(10) A CHILD OF SEVEN SUCCEEDS WITH RADIESTHESIA (locating objects on a map
with her pendulum after being shown a picture of the object or thing)
Mr. Haskell is in the same boat with most others who strive to help along knowledge which is
not found in the welter of colleges where so much is to be studied and so little of value
learned. What he has to offer us could not be dug out of books without the expenditure of
much money and time. But he is forced to write:
The reason for no bulletins (only two this year): In 1949 we had about 160 members of this
Society. We had hoped that by the end of that year we would have 500. The dues were not
sufficient to cover the cost of the 8 bulletins issued and the normal office expenses. At the
beginning of 1949, we were but 40 members left the other 120 members had evidently
joined out of curiosity we could not continue issuing monthly bulletins, since each issue
cost between $50 and $60 and there were the office expenses to be considered. Thanks to
some of the members and to Max Freedom Long, we are now nearly 60 strong and plan to
issue three or four more bulletins before the end of the fiscal year.
$$$$$$$$$
While on the painful subject of the ROOT OF ALL EVIL, which is so needed if GOOD IS TO
BE DONE, I must mention the recent letter which most of the HRAs have received to tell
them the plight of HRA Meade Layne who has given us invaluable digests of news in the
general field of ILLUMINISM and has published the BSRA Releases, Seance Reports, and
other things of great value and interest, in addition to his splendid mimeo magazine, ROUND
ROBIN. Never once in the five years of this particular labor of love has there been enough
income to meet actual expenses not counting, of course, the priceless amount of time and
thought and physical effort which has been so generously given.
Nothing like ROUND ROBIN has ever been produced. It is unique in having no ax to grind
and in being open to everything from Flying Saucers and Huna to Spirit Communication and
all the newest and most hard-to-understand in the realm of psycho-religious exploration.
Meade Layne has given us the only honest and brilliantly written and conceived appraisals of
the constantly shifting theories and findings in our small and highly specialized field. Only
from him have we been able to get highly important information stripped clean of the
misleading and blinding slants of dogmatic Science and Religion, not to mention propaganda.
His vision has remained clear; his conclusions blessedly fluid for change and his pen, a flame.
It is unthinkable that we should fail to send in or to pledge for sending soon, what each of us
can to keep open the channel of BSRA and Round Robin. I know how few of us have escaped
learning and using constantly the fine art of getting blood out of a turnip, but I urge all HRAs
who are able, to help. Meade Layne has humbled a great pride to bring himself to ask for
financial aid. Black shame on those of us who have basked in his Light if we fail now to come
forward with our measure of oil for his lamp.
MY LETTERS IN ANSWER TO YOURS will be delayed a little more than usual this
month. Please excuse me or place the blame on Cigbos willing shoulders. (He still does not
know better than to accept the blame for everything.) You will recall that I recently said that I
would eventually get around to sending some kind of an answer to all letters, especially if
aided by the sending of a self-addressed envelope (a stamp is most welcome but the saving in
addressing time is the important thing). I also said that my mimeo tinned letters used for my
replies would be made, in so far as possible, to contain something interesting and of possible
value to the work.
Well, the first of the new monthly tinned letters inadvertently opened up a corner of our
field that was dear to the hearts of almost every one of us. I asked what who knew about what
in respect to the hieroglyphic symbols and their original meanings as of the earliest dynasties
of ancient Egypt.
I didnt get just replies; I got a landslide of letters, and so many of them so long that my time
has been filled trying to get them all read leaving no time to make an answer except in
sending at once copies of SSBM that might have been ordered.
We should change our name from Huna Research Associates to something with the words
Egypt and symbols in it. It appears that 992 of us must have cut our teeth on a toy sphinx
and learned to read from inscriptions taken from some ancient temple. I am amazed and
utterly delighted at the amount of information and misinformation which we possess as an
organization and as individual HRAs. Yes, our misinformation is also of value. It has been
gathered by the gob from the magnificent collection of teachings put out in the past century
by the blind leaders of the blind who have found in Egypt a handy hook upon which to hang
endless guesses guesses which they solemnly have presented as great discoveries. In
noting how these guesses fail to match other and similar efforts, we have a way of enabling us
to sort and discard the worthless, retaining in some cases the basic material for our own uses.
If you wish, I will establish a swap center where we can trade a pharaoh for a sphinx. All
joking aside, I am beginning to see that I have, personally, overlooked a very important corner
of the field in which to dig for lost Huna information. I am not yet able to say that we have
more than scratched the surface, but already I am convinced that this is pay dirt of the finest.
Those of you who may be missing the fun and WHAT fun! had better send me an
envelope and a line saying, Send me tinned letter No. 2. Ill mimeograph as many extras as
are needed.
Meantime, if any of you can beg, borrow or steal a book that gives the origin of the earliest
hieroglyphics, get it to me by insured or registered mail. I will pay the expense (or perhaps
Cigbo can) and I will get it back on time if from a library or absolve you of the theft if you
have stolen it, and later return it with the greatest air of virtue. I already have the loan of a fine
old copy of Wallace Budges BOOK OF THE DEAD, with the lines given in hieroglyphics,
then in the Egyptian as nearly as possible, and then in the English translation.
HRA M.C. whose learned articles appear in Round Robin, has already been of great help
and journeyed down to spend hours with me over the big book. She may be able to find
something on the symbolic meanings of the glyphs, as the one for woman which is
composed of the sign for a loaf of bread and an egg. [See left]
Because we know the word symbols of the na kahuna and the things for which they stood in
the lore of the SECRET, we can now go about a re-evaluation of the symbol meanings of the
ancient glyphs of the land from which the na kahuna came on the first lap of their long trip to
the Pacific. (Some of them by way of the Americas, we begin to suspect, since new
information has been uncovered in New Zealand upon which a full report will be made in
due time.)
Take the Egyptian glyph for water
. It is one wave-line. But when we find it used with
a slightly different meaning in the form of THREE such lines, we immediately recall the
manas, of which the na kahuna knew three kinds, and for which the word wai (water) was
the secret symbol.
I must stop before I get off on this subject and forget the other things that are to go into this
bulletin. More very much more in due time on the subject.
THE REPORT ON GREGG, for whom a special healing effort was made by volunteer
HRAs last month, has come in with the desired details. It will be remembered that this young
man was treated for insanity, the symptoms pointing to obsession. The parents wish to express
their heartfelt thanks and to ask that those HRAs who can continue to work on the case when
time allows.
While the healing was not complete, the patient shows a marked improvement in several
ways. The attacks during which time the obsessing entity seems to take over and use the
body violently until its strength is gone, have come much less frequently and the violence has
been much reduced. Periods of lucidity have increased and the former savagely hateful
attitude seemingly caused by the obsessing entity has changed radically for the better.
In treating this case as part of the TMHG work, bless the obsessing entity and ask that it be
cared for and helped as it is removed. This is work for the na Aumakua and our appeal is to
them. Also, treat the patient for a broken collar bone which was not well set and which has
been a strongly irritating influence that may have hindered the healing effort. Cases like this
in which the afflicted one is unable to help himself stand as a challenge of all the kindness,
sympathy and will-to-serve that we possess. MFL
MORE ABOUT DR. BRUNLERS FINDINGS

This is a continuation of the article in Bulletin 22 covering Dr. Oscar Brunlers work on
radiations of the brain, the earth and the atom. With his kind permission, parts of his lectures
are being given. To show the values in terms of Huna and our HRA experimental approach,
comments are made.
Several HRAs have asked for more information concerning the dielectric waves, saying that
they had found little in dictionaries or encyclopedias about these waves.
Because we have been unable to measure the dielectric waves with instruments such as are
used in the study of the electro-magnetic waves, modern Science has been very slow to admit
that there can be such waves. However, almost no explanation of the movement of divining
rods or pendulums is possible without the dielectric.
The scientists simply MUST have a machine to register things. They are like [what] the
simple African natives thought a local missionary must be. He showed them a thermometer
and explained that it was a machine to tell him how hot or how cold it was. The natives
rocked with laughter, saying, Missionary plenty dumb. He cant tell whether it is hot or cold
without a machine!
The main trouble seems to be that the electro-magnetic waves radiated from such things as an
underground flow of water are too small to be measured well with instruments and so are said
not to exist, despite the fact that almost everything that can be examined at close quarters
shows a radiation of this kind, even the tiny cells of the brain.
As noted in the first article, Dr. Brunler explains that every electromagnetic radiation, wave or
ray, is accompanied with a negative or dielectric radiation, wave or ray, of the same strength
and frequency. He writes:
After many years of thought and searching I found that there is nothing in existence in the
Universe which has not its counterpart. The counterpart of birth is death; the counterpart of
faith is fear; the counterpart of light is darkness, and when we enter the sphere of physics we
find that every magnetic wave or electromagnetic wave has coupled with it a second wave
which is of a dielectric nature. A copper wire is a conductor of electro-magnetic waves, whilst
mica or cotton or silk act as non-conductors or insulators. Mica, cotton or silk, however, are
conductors of dielectric waves, and water diviners use mostly materials for divining purposes
which are non-conductors of electro-magnetic waves. It is the dielectric radiation which is
carried along the divining rod and which reacts to the dielectric radiation from the
subterranean water current or mineral to be divined.
The whole radiation phenomena has to be viewed from this point, namely, that we are
dealing with two waves electro-magnetic and dielectric ones and these two kinds of waves
are inseparable. The water diviner, the diagnostician using a pendulum, the hypnotist, the
magnetic healer, and many others make use of the dielectric currents which flow in and out of
the body.
The Biometer (see the former article) does not measure electro-magnetic waves, but it gives
us the wave length of dielectric waves, although this fact seems to have eluded so far every
user of the Biometer, even Monsieur Bovis, the inventor of the instrument.
Let me tell you the strange way in which I discovered the brain radiation. You may know that
after many years of research, Monsieur Bovis found that each finger of our hands and
different parts of the palm of our hand connects with one of the organs of our body. For
instance, the ring fingers connect with the kidneys, the middle finger with the stomach and the
liver, and so forth. We can measure the radiations of our organs by placing the different
fingers on the Biometer and measuring the wave-length. If the wave-length is 6,500 Angstrom
units, which equals 100 degrees Biometric, we know that the particular organ is in perfect
health.
The most important finger, at least it has been the most important one for me, is the thumb.
No investigations have been carried out with this finger. It had been found that the rays
emitted from the thumb vary with every person and no explanation could be found for the
extraordinary difference.
For a number of months, I had measured the radiations of the thumbs of my patients.
Hundreds of figures and names covered pages, but what did these figures mean? Had they any
meaning; had they any relation to the brain, or did they give any measurement relating to the
human body? The figures ranged from 220 to nearly 500 degrees Biometric, whilst the greater
part of the measurements was between 225 and 260 degrees.
One day a mentally deficient girl was brought to me for consultation and once more, as so
often in the past, I learned from her, or I learned through her, more than from any outstanding
man. The radiations from this patients thumb gave a reading of 118 degrees Biometric the
lowest I had ever recorded. This patients extraordinary, slow-working mind interested me and
I timed her with a stop-watch to see how much time elapsed between my simple questions
such as, Which is your right hand? Which is your left foot? And so forth. After exactly two
minutes and eighteen seconds she answered the questions, and not once did it take her more or
less time to give the right answer.
This extraordinary lapse of time between question and answer intrigued me, and it came to
me that the following takes place in our mind. We learn as children which is our right hand,
our right foot, and so forth. This knowledge passes from our conscious mind into our
subconscious and, with the speed of lightning, we recall this knowledge into our conscious
mind when we are being asked to indicate which is our right hand or foot. In the case of this
mentally deficient patient, there seemed to be a gap between the conscious and subconscious
mind, and to over-bridge the gap, two minutes and eighteen seconds were required. It
occurred to me then that the Biometer reading of the thumbs radiation might give us the interrelationship between conscious and subconscious mind. The lower the Biometric reading, the
less are conscious and subconscious mind linked up with one another. The higher the reading,
the greater is the knowledge which we can draw from our subconscious into our conscious
mind.
I studied that night the hundreds of readings which I had taken and, to my surprise, I
discovered that all my very materialistically minded patients measured below 240 degrees
Biometric, whilst those whose measurements were above 400 degrees were men of an
intelligence far above the average.
(In a following lecture on RADIATIONS OF THE EARTH AND OF THE MIND, more
mention was made of the brain waves and their significance. Again I quote.)
You remember I reduced intelligence to a question of wave-length. I maintained that we do
not think with the grey matter in our head [and] I explained how we can measure the radiation
of a dead persons intelligence even after many centuries (from written or painted
signatures).
(Dr. Brunler tells us that the outer surface of the brain acts as a transmitter in sending out the
electromagnetic and dielectric waves, also in receiving them from some outer source which he
does not describe. This brings us back to the interesting question of HOW some brain
substance may be deposited in the written or painted signature of one long dead, and HOW it
could continue to send out the same dielectric wave-lengths all those years.
(On page 6 of Bulletin 22 I discussed the Huna concept of the aka or shadowy body and the
explanation that it is the real vehicle of consciousness and so the center of all thinking and
remembering. Also, it was noted that the aka substance is thought to adhere to things touched,
as the signature touched by the vision of the eyes, and to remain there to send out the wavelength for a very long time, even keeping a connection through invisible aka threads with the
signature all the time so that the ghostly writer or painter might be found by following the
thread from signature to the surviving aka body still used by the conscious dead man.
(A new and very vital point is now introduced for our consideration as Huna Research
Associates. So far we have found in Huna lore only indications of the force of the three manas
being generated and used to keep the body and the three-self man living. But Dr. Brunler tells
us that he has found that the earth radiates a form of force that is necessary to life, and that
this is picked up by the feet and legs as needed by the body in its living processes. In a similar
way, there is a force radiated from the soul or mind which is OUTSIDE of the body. This
radiation is also picked up, but by the upper parts of the body and perhaps the brain. These
TWO SETS OF RADIATION ARE NEEDED TO KEEP THE BODY NORMAL. The
radiations from the earth and from the mind MEET at the sacrum, where they interlock and
blend. Dr. Brunler explains it this way:)
In our feet, we can discover strange points. There are points which connect with our eyes.
There are points which connect and supply the radiations from the earth to our heart, to our
lungs, to our liver, to our ears, our throat in fact, to every organ of our body. All organs of
our body have at least two antennae in our feet, which supply them with radiations from the
earth. The solar plexus is the great central point where spirit and matter meet. The Sacrum
the Kundalini as the Indian philosophers call it is the great meeting point where the
radiations from the earth and the radiations from the spirit intersect or interlock If the mind,
through a certain attitude, prevents the free and full flow of radiating forces to an organ, an
unbalanced state of radiation in that organ takes place. Tensions which are a state of
disequilibrium occur in the organ and an unbalanced state of earth and mind radiations throw
the organ out of balance, and a physical disorder is registered. The centers in our feet are
affected, the antennae shrink, tighten up, and they reduce the inflow of the radiations from the
earth. When this occurs, then the antennae (certain spots corresponding to the ailing organs)
become tender to pressure and painful.
For example, every emotional state reacts on the liver. Anger, temper, repressed emotions, all
reduce or disturb the free and constant flow of radiating forces from the mind to the liver. The
natural flow being disturbed or reduced or arrested, reacts instantly on the balance of currents
in the liver. The radiations from the earth flow freely and unhindered into our body, and when
they reach the liver and meet with a sudden reduced quantity of currents from the mind, a
state of disequilibrium of the two radiating forces takes place. Every discord in our mind is a
sin against our body, for it disturbs immediately the balance of the radiations.
According to this material, we have counterparts of the low and middle mana of the na
kahuna, but lack the High Mana of the Aumakua in the picture. While we cannot, at least as
yet, correlate the several points, we have before us a fascinating number of conclusions to
mull over. Undoubtedly Dr. Brunler will be able to help us greatly in arriving at a better
understanding. The key we seek to instant healing may lie hidden here. More of this later.
Max Freedom Long
Radiation of the Brain and the Mind
January 1, 1950
THE NEWS
The news here at the Study is topped by the happy word from our good friend, HRA Meade
Layne, that his appeal for financial aid for ROUND ROBIN and BSRA releases met with a
generous and loyal response so that he will be able to carry on for us. And it IS for US. He
does not labor so tirelessly just to furnish himself with amusement. This is his Service and
may we all continue to be greatly aided by it for a long time to come.
More happy and important news from the same source came in the form of a new BSRA
release. This time HRA Edward S. Schultz, whose articles in ROUND ROBIN have always
been of such interest and importance. This mimeo book is PREVISIONAL ATOMIC
RESEARCH and is a most excellent work to follow HRA John Hilliards book released a
month earlier. This new release is reviewed at length in this bulletin. The author is to be
congratulated warmly for his fine insight, and we HRAs are to be congratulated on the
splendid scholarship being shown by our members. Between Borderland Sciences Research
Associates and Huna Research Associates, I am convinced that we include practically all of
the best students of the materials of our small but greatly important field.
While HRA Margaret Gaddis new book, just off the Planograph printing presses, does not
cover the materials of the psycho-religious field, it is so important to the task of living that
engages all of us, that all of us need to know that it is available. It bears the title of HOW TO
SAVE $1,000 A YEAR AT HOME (And Have Fun Doing It).
It is illustrated with line drawings, often five to a page, and is a fascinating book on how to do
almost everything that can be done in or around the home and how to do it better and
cheaper. It is filled with the addresses of places where one can get endless things to do with at
a better price, or get instructions and free bulletins and books. The section dealing with the
family feeding gives no end of valuable information as to food and health values in foods, not
only telling what to serve but where to get such things as the new meat stretcher developed
during the last war to meet the demand for a complete meal for less than a dime per person.
Spend a dollar and 8 for postage for this book and begin saving your $1,000. Send your
order to the author at The Franconia, Winona Lake, Ind.
HRA Mrs. A.H. Savage also has a book just out. It is on the things of our special field, but
was written before the information on Huna was discovered by Mrs. Savage in her research. I
have not yet had the opportunity to review this promising work.
HRA Wing Anderson will soon have ready for release a new set of records for use in sleep
suggestion. I understand that these are a greatly improved set for relaxation, then for health,
wealth and happiness aims. He is sending me a set for testing after transferring the sound to
wire for my outfit. For information, address him at 2208 West 11th St., Los Angeles 6, Calif.
(Not me, please. I value any report on the use of Sleep Suggestion that comes in, but have not
had time as yet to give special attention to this specialized work.)
LOOKING BACKWARD, we can count many accomplishments in the year just passed. Our
TMHG work has become established on a firm footing and we have found that much good
can come from our telepathic work together. We have also found that, in certain cases, no help
is obtained. This checks exactly with the theory of the na kahuna the theory that where (1) a
complex is to blame and it is not removed, or (2) where a request demands that others be
forced to requested actions, the results [of which] may be difficult to obtain.
GROUP HEALING EFFORTS demonstrated rather conclusively that a surcharge of mana
could be administered through direct contact via the hands, or by telepathic projection.
Excellent results were had with some who were treated, and negative results with others.
INDIVIDUAL HEALING EFFORTS by HRAs, including doctors, obtained an excellent
score of good results, both where the one treated was a patient, and where self-treatment was
undertaken.
NO FULL-TIME HUNA HEALER WAS DEVELOPED during the year.
A TEST FOR A MANA SURCHARGE was worked out through the use of the pendulum
and has been of great assistance since June in measuring the mana and learning of its
movements, as in the TMHG periods etc. The pendulum was also put to use as a means of
getting into working contact with the Aunihipili, and through it, with the Aumakua. The
results were found to depend partly on the natural ability of the experimenting HRA to use the
pendulum freely. Efforts to trick the Aunihipili into disclosing its fixations have not been very
successful, but much has been learned about the Aunihipili and how to work with it.
During the year, contact with experienced and expert users of the pendulum has been made
and much assistance from them has been obtained for promoting our exploratory and
experimental work with Huna. Dr. Oscar Brunler, now located in Los Angeles, has been
especially helpful and has allowed the free and full use of his lectures and findings, also of his
speculative materials.
THE BULLETINS, early in the year, grew from four pages to eight, and from a single issue
to two issues each month. Three Basic Instruction Lessons in the experimental approach to
Huna were made ready, as was a unit of the same size covering the TMHG work. Back
bulletins were set in order and made available to the new HRAs in sets.
Fire-walking was investigated at first hand in Honolulu by a newly joined HRA, Charles W.
Kenn (recently elected a Fellow of the Huna Fellowship in recognition of his outstanding
accomplishment) and his report on his findings was printed in booklet form. From this study,
it became clear that no major rite or action of mind or mana had been overlooked in the
present stage of the efforts to complete the synthesis of the ancient Huna system. In addition
to the study off fire-walking from the inside, much very valuable work has been done by way
of gathering and setting in comparative positions a mass of contradictory and confusing
recorded information covering the na kahuna and the Polynesians in general. This material
will be made available to the HRAs and to the general public in full book form, probably
within two years. It will include the fire-walking report and additional material on the history
of the rite.
GROUP WORK, by the end of the year had made no gain. The work of groups continues to
be hampered by lack of finances sufficient to provide rented meeting places and by the lack of
a fully developed program (with available printed instruction and texts) of experimentation.
CLASS WORK has been replaced largely by individual study and the bulletins and the
material contained in them. Personal instructions by letters from me here at the study have
been scant because time allowed for little more than the production of the bulletins. No public
lectures were given on Huna during the year so far as has been reported.
HRA MEMBERSHIP, at the end of the year, stands at about 350. This shows a small but
steady growth. During the year about a hundred members have been placed on the inactive
list.
While actual HRA membership has increased but little, the spread of the information covering
the Huna system and our work has been continuous. At the first of the year very few libraries
had copies of SSBM. Now it is available in many of the larger ones and in a few rental
libraries.
LOOKING FORWARD into the year 1950, the prospect appears very bright for our work of
restoring the ancient True Light of the na kahuna.
In the past month we have been joined by a young man of great physical vitality who has
natural healing ability and several years of successful use of it behind him. He has found in
Huna the explanation of many things, and is now beginning tests under my observation on
individuals in need of healing aid. He is HRA Ted W. and I think we will be speaking of him
often in the bulletins. He has a vital force that makes the measuring pendulum swing almost
straight out. His own use of the pendulum, although he has just begun it, is already
remarkable. With it he has made a remarkable score of correct predictions covering minor
events in his daily work.
Also, in the past month, we have begun a most fascinating and promising approach to the
Huna meanings to be found in the ancient Egyptian writings and in the basic meanings of the
glyphs used in such writings. It is still too early to be able to say what we may uncover in this
corner of the field, but it is already apparent that there was a closer tie than we supposed
between Old Egypt and the ancestors of the Polynesians.
Equally exciting is the finding of a book formerly overlooked in my studies showing that
some Polynesians, the Maoris in particular, had a form of writing. It has been preserved in the
decorative lines of their carving and decorations, certain lines and figures serving to embody a
complicated set of ideas (as a sentence), while others stand for a single idea or name. In this
and the Egyptian material, we are suddenly confronted by a new and most exciting haystack
in which to hunt for the needle we seek. The book is, Maori Symbolism. The author is Ettie
Rout, a New Zealand woman. You may be able to find a copy in your library or used book
shop.
The glyphs which the elderly Maoris used as mnemonic, or memory-helping, signs have
individual characteristics, but here and there may be recognized a sign that is common to the
early Egyptian writing, or to the characters used in Mayan inscriptions found in Mexico and
Central America. For some reason, the glyphs on the tablets found on Easter Island do not fall
properly into line, although the Maori old men read from their record an account of early
Polynesian migrations from the Americas to Easter Island, and thence to other parts of the
Pacific.
Col. James Churchward, in his books on Mu as the lost homeland of all men, also fails to
make the Easter Island writing fit in with the supposedly original Mu writing which traveled
the world around with the colonies between sixteen and twenty thousand years ago, according
to his calculations.
There is a mass of fascinating material before us, and the work and opinions of many authors
to study and sift. It is my expectation that in the year ahead we may find in this material the
hidden psycho-religious secrets of the na kahuna and discover new clues to the practical
application of the ancient lore.
Dr. Brunler, now that he knows what we are doing in our Huna testing and exploration, may
be able to assist us greatly. He is constantly making new discoveries in various lines and his
background of information and experience is remarkable. A few days before Dr. Einstein
announced his discovery of a new theory of gravity, Dr. Brunler told me that he had just
discovered new facts about gravity which amazed him and was causing him to revamp all his
previous concepts covering the subject. A letter today from an HRA who has sick oranges in
her orchard, tells me that he has diagnosed the trouble with his pendulum and is engaged in
treating a certain common chemical fertilizer to greatly increase its dielectric radiation a
very small amount thus treated will then be used around the trees to see if he has solved the
problem. If he has, it will mean much to orange growers all through California.
During the past two years we have watched for the possible finding of a kahuna who might
return to us in spirit form through a seance and help us to a fuller understanding of Huna.
About six possible communicators have been reported by HRAs, among them Mark Probert.
But in each case, the spirits failed to make good. My feeling is that most of them were of the
usual variety of pretenders so often met in this way. However, we just may find one who is
genuine if we keep watching. The latest spirit kahuna to appear comes through automatic
writing done in one of our Wisconsin groups and shows a definite knowledge of one of the
several Polynesian dialects. He also speaks English and promises to give us needed
information. Several sheets of the writing, mostly in run-together words and sentences, have
been rushed to Charlie Kenn in Honolulu for his inspection and possible translation. I
gathered from my hasty study of the writing that the spirit, and perhaps some associate spirits,
date back to Babylonia, with perhaps incarnations as monks in some period or other.
Yes, we have made excellent progress so far and it looks very promising for the work in the
time ahead. Almost anything wonderful might happen who can tell? MFL
BOOK REVIEW PREVISIONAL ATOMIC RESEARCH by Edward S. Schultz
(Published as a 24 page mimeo book by BSRA under the direction of Meade Layne. Price
post paid $1.10. Address BSRA, 3524 Adams Ave., San Diego 16, Calif. Uniform with the
Mark P. Seance Reports etc.
HRA Edward S. Schultz has a splendid study background and a most unusual talent, both of
which he has brought to bear for some years in a professional practice in which he has had to
pass on the validity and practicality of a steady stream of inventions, theories and
speculations. Everything has been grist in his mental mill, and the spread of his interests is
most unusual. He lives in a swirl of books, scientific journals, letters and question marks. But,
he has a rare and delightful ability to tell the most profound and complicated things in simple
and understandable terms. Of course, the reader must be familiar with the modern terms and
ideas which come up for discussion in these seven articles.
Article 1, Electrical Power Direct from Matter is a most interesting brief survey of the work
already done with the use of atomic energy and a prediction covering the probable future uses
which can and will be made of this new tool which threatens to make war too dangerous to
tolerate and to revolutionize our lives by giving us unlimited power with which to reclaim
desert lands and do many other things. The problem of living room on our planet would
largely be solved and international tensions eased. Agriculture, especially in the far northern
and southern lands, would be revolutionized.
Article 2 deals with the problem of finding ways to explode very small amounts of Uranium
235 or Plutonium. He writes, it being held that this lower limit (of the size of the
exploding unit) is governed by multiplication factor-K There will be re-examination of
the roles played by other radiation products co-emitted with the neutrons, and these are likely
to be put to work to augment neutron multiplication. The strategic use of Beryllium, or its
equivalent, as a particle transformer, is not ruled out. More of the sum total of the radioactive
and fission energies, now going to waste in terms of alpha, beta, gamma and other radiations,
will be utilized to increase factor-K.
Article 3 deals with a new Potent Tool of Research, of which I had never heard before. This
new tool, he suggests, is a dual one to be used with Einsteins law of the equivalence of mass
and energy. Max Plancks constant is a worthy candidate of this role. It has done a great deal
in extending the frontiers of scientific logic. However, consideration is suggested of the
observation by Gustave le Bon in his Evolution of Matter as the most valuable tool of
analytic logic: The forces of the universe are only known to us in reality, by disturbances in
equilibrium. The state of equilibrium constitutes the limit by which we can no longer follow
them.
Even if one does not grasp all that is said in these articles, it provides a most intriguing
glimpse into a strange new world that is being born in our laboratories and in scrawled figures
on paper. MFL
MORE ABOUT THE FINDINGS OF DR. OSCAR BRUNLER

In Bulletin No. 23 we had Dr. Brunlers explanation that there were life-giving radiations
from the earth that were picked up at points on the feet and legs and fed into organs of the
body. From another soul-mind source, a different set of radiations were picked up through
the brain or upper part of the body (no definite pick-up points were given) and were fed into
the organs to balance the radiations from the earth. If the radiations from below or above are
cut off, the health is endangered.
Most of us are familiar with the theory that earth vibrations get cut off by some stoppage of
the pick-up on toes, feet and limbs, and with the attempts to use massage and manipulation to
open up these collecting centers. (Dr. Brunler also tells in his lectures of using white and
colored lights for the same purpose with success.)
What is of greatest interest in our Huna exploration is Dr. Brunlers conclusion that there is a
radiating force from the soul as well as from the earth, and that these two must flow freely
in our bodies to keep us in normal health.
Dr. Brunler tells us that mental and emotional upsets act to cut off the soul mental or upper
radiations. This checks with the fact widely known that much illness is caused by such
disturbing elements. In Huna, we divide the soul as used here and get the Auhane and the
Aumakua. Indications of both may be seen in Dr. Brunlers effort to explain in the old and
familiar terms where the upper radiations come from. He says:
Before dealing with the two interlocking forces which are the cause of life, I must point out
that I do believe that we have a soul, and that our soul the I AM uses the earthly body of
flesh as its instrument to operate on this terrestrial plane. We have therefore to consider two
factors the soul and the body, or mind and matter. What animates matter our body? The
mind, the will, the spirit behind it. What is mind? It is not matter, but an intangible force of
vibrating energy.
In Huna we attribute the will to the Auhane, as we do the ability to use the higher form of
logic. For the element of spirit we have the Aumakua, from which the na kahuna believed
that a form of force or mana radiated or flowed down (along the connecting aka cord) to
play some part in mans work of living. It is quite possible, in my opinion, that we will one
day learn to recognize two forms of radiation in the force now known to come into the body
from a higher level than that of the earth.
Returning to this matter later in his lecture, Dr. Brunler says, Mind and matter, body and
soul, earth and spirit are a whole and act as forces of equal strength in a sound and healthy
body. The mind and the radiations caused by the mind are the dominating factors, and the
earth radiations, or the absorption of the rays from the earth, are governed to a great extent by
our mind.
Our practice, borrowed from the na kahuna, of collecting a surcharge of mana by an action of
mind, may be one in which we consciously draw in more of the radiations from outside
sources. We might even be tempted to think that all the needs of the body could be supplied in
this way and the intake of food and drink avoided as sometimes has been suggested but in
actual practice we find that force alone is not enough. We need matter in the form of food.
And, if we follow the line of thought suggested by Huna as well as by Dr. Brunler, we must
add the third element as the control factor: CONSCIOUSNESS in one or more states or
levels. That gives us our trinity of matter, force and consciousness. Add to this the thing that is
not real in itself, space-time, and we have a working basis. Dr. Brunler makes for us a new
division of matter by adding ether to the accepted classification of solid, liquid and gaseous.
Ether is described as the basic material from which all other matter is formed when acted on
by force to set it into motion at given rates. The rate of motion in units of ether are controlled
by consciousness or we may say by the vague and impersonal thing Law. (One of the
finest lectures in the series covers this angle when he deals with THE ATOM.)
A matter of much interest, which is not touched on in the lecture on THE RADIATIONS OF
THE EARTH AND OF THE MIND, was brought up during an evening of discussion. It
seems that not all of the radiations from the earth are good for us. Dr. Brunler told of the fact
that almost everyone who worked for long mining clay for china making in two different
European locations, died of cancer. Eventually he discovered, through the use of the
pendulum, the fact that there was a very strong and unusual radiation coming from the clay
beds. Periods of exposure to these were shortened, and those already afflicted were removed
to safe places to recover.
He told of a number of instances in which, during his practice in England, medical men failed
to understand the cause of disorders, but the pendulum showed a harmful radiation.
Radiations rising from a flow of water under the ground, and well below the foundations of
one old mansion, were found to be causing the son of the family to go into a strange state
resembling catalepsy. When the young man moved his quarters to another wing of the house,
all was well with him.
In England and France it has been customary for some years to test with the pendulum to see
whether harmful radiations of various kinds may be rising under living or working quarters. In
his lecture, he touches on the problem of insulation against earth radiations, saying:
You may ask: Can we insulate ourselves against the radiations of the earth? Yes, to a
limited extent. You can carry out your own experiments by testing the field and the antenna in
your feet and legs. (He was addressing men who use the pendulum.) Rubber soles have an
insulating effect, and various materials, such as felt, cork and fur, reduce the intake of earth
radiations into our body. (Reducing the good vibrations as well as the harmful no doubt.)
In the light of these discoveries, it seems that the famous Kneipp was not quite such an
incredible fool as his contemporaries believed him to be when he maintained that we draw
vitalizing forces from the earth into our bodies and that the vitality of his patients increased a
hundred per cent by making them walk barefooted over the dew-covered grass in the early
hours of the morning.
Endless are the examples which I could give you (to prove that the earth radiations are real
and necessary) but this is not a lecture on medical discoveries. Let me return to the pendulum
and radiations. We know that when we go with the pendulum over the legs or feet it gives a
straight-line movement, and if there is a disturbance in any part of our anatomy (represented
by the part being used in the pendulum test) then the pendulum rotates. You will now see why
it rotates at certain points, and wherever such a disturbance in the flow of currents can be
discovered you can easily determine the organ which is affected and check up that with the
pendulum.
How do these earth currents flow through the body? Is the blood the carrier of radiations, or
are they carried through the etheric body? Endless are the questions which arise and a long
way of labor lies before us until we can give answers to all the problems.
Huna gives us the three aka bodies of the three selves.
The top circle represents the soul mind radiation. It reaches down and makes an overlapping
zone with the circle of earth radiations. The sacral center is in the middle of zone.
The solar plexus is a mid-point of measure. Note line A-A passes from eye to big toe level.
Lungs and lower bowels are equally distant from the solar plexus and organs or points at
equal distances from the solar plexus are connected and if one is off normal it affects the
other. Thus a sore spot on the inside of the big toe near the nail indicates trouble for the eye on
the opposite side of the head.
In a similar way, in a man, the thyroid and the gonads are at equal distances and their
conditions react on each other.
The liver acts as a control center and, if off normal, has a harmful effect on the heart, lungs
and intestines. Also pancreas, spleen, pituitary. kidneys. blood, head etc.
A tender spot on arms or legs or feet may indicate a lack of radiation pick-up for the organ
represented, which may lie at an equal distance from plexus center. Tests over the sore spots
may be made with a pendulum. If it swings in a circle, it indicates a sick organ to correspond.
Try rubbing, exposure to light. (Dr. Brunler worked out a complete system for the right colors
of light to be used for various inactive points at one time. The list was not given in the
lectures.) For a sore shoulder, look for a sore spot on the leg on the opposite side of the body
and also treat the sore spot if found. That, I take it, is the way to go about using this
information in our experimental approach to the materials of this part of the field. Dr. Brunler
says, We can establish and check up on any disorder in our body by testing the earthradiation pick-up points in our feet and by observation of any visible disorder in the face,
eyes, arms and hands.
More will be given in the bulletins about the atoms and the ether.
Pendulum Findings, A Miracle Healing,

Raising Ones Vibrations
January 15, 1950
THE NEW YEAR has started off with a bang for our work as we continue to test what we
know of Huna and to explore the field and its related materials. I am deeply gratified to see
that each HRA can help in the work in one way or another. Let me list some of the ways.
1. Experienced students often help greatly by considering the Huna system in the light of
other religions, other psychological systems, and from the angles of physics, astrology,
pendology, or philosophy. Points are brought up. Speculative materials presented.
Symbolism is checked for hidden or Huna meanings. Languages and the root
meanings of words are investigated from the Huna angle. Endless books are read and
parts called to my attention as of possible value to us. Our work is often criticized and
mistakes or dangers, real or possible, are mentioned. Magazine articles are sent in for
study and to go into the files. These bring in a constant flow of late reports on
experiments and findings in fields closely related to the one in which we labor.
2. HRAs who have had experience in the use of various mental/spiritual-psychological
healing methods have brought their experience to bear in testing the Huna system.
Other HRAs who have discovered that they have ability on these lines or are being
able to develop ability, have carried on a most varied series of tests, not only in
healing of body, circumstances and purse for themselves and others, but in the use of
the pendulum, telepathy and the Huna form of suggestion. Elaborate and simple tests
have been made with such things as fire-walking and temperature control, weather
control and plant growth under mana-stimulation.
3. Very important work has been done by the HRAs who have joined in the
TELEPATHIC MUTUAL HEALING GROUP work either as patients or as healers.
Reports on the results of the mutual healing efforts have been of greatest value.
Through these reports we have been able to make very excellent additions to our
knowledge covering what can and perhaps cannot be done with Huna through
telepathic contact and the action of a group, with group mana and with the na
Aumakua considered as a similar group on the next level of conscious being.
4. Valuable work of a negative nature has been done to see if the Huna system could be
shown to be defective or our present concept of its major elements incorrect. A mass
of confused material in books and in writings related to the na kahuna of Polynesia has
been worked over. Many conflicting beliefs in the psycho-religious field have been
checked against Huna for facts, genuine proofs or logical values. Some things have
been added to Huna, but it still stands as firmly, or more so, as it did at the beginning
of our work together.
5. Financial support, without which our organization could not have functioned, has
come from all, according to their ability or degree of interest. The accomplishments
for ourselves and for those who will follow later, have been of value far beyond the
money cost.
6. Under this heading comes the busy HRA who can find little time or opportunity to
take an active part in the experimental work with Huna or the continuing exploration
of the general field to which it belongs. However, these HRAs serve in their way. They
form what we might call the audience, and in their impersonal hands will, in the end,
lie the final decision as to the validity and value of the work. They give their backing
and support and follow all the activities. They spread the word about the work and
help give weight to the small organization. The loyal support and steady
encouragement they give to the more active members is of the utmost value.
7. A number of us are able to help through the use of trained or natural psychic abilities.
These abilities may range from using the pendulum, on to rare forms of mediumship
and prevision. In this corner of the field it is very difficult to evaluate the things that
are registered or which come through, but in the past some material of great value
has been obtained. In our work we may, if we remain open of heart and mind, be given
leads and information helping to the ultimate recovery of Huna in its finest and most
workable form. In passing, the real dangers in this part of the work are recognized.
Caution is always advocated.
Surprisingly few people join our ranks and remain with us who are not aware of the
importance of the work and who are not standing by and helping in one way or another. The
few who come in and quickly drop out complaining that they got nothing are no loss or
gain. For the most part these are the ones animated by selfish motives and who revolve in a
very narrow and self-centered little orbit.
OUR SEVERAL PROJECTS, as we begin the year, include:
1. Continuing and expanding the TMHG work. A new ritual will soon be worked out to
separate the pause for telepathic sending of identification impressions from the main
work of accumulating and giving mana to the na Aumakua, then going into the
presentation of the pictured or thought-form-created MOLDS of the conditions which
we ask to have used to build a corresponding condition on this level of being. The use
of the pendulum will increase as a means of running a check in this important work.
2. The work with the pendulum is emerging from the first uncertain stage to one in which
we can make better use of this tool. The exploration of the level of the Aunihipili, and
possibly of the Aumakua (via the Aunihipili), will go ahead with renewed enthusiasm.
The pitfalls have been more or less located and may be evaded. With a working
knowledge of the theory of the aka thread, we may be able to formulate still more
explanations of the pendulum phenomena. Our major study, in Huna, is composed of
consciousness, mana and aka. In the study of brain radiations as measures of
consciousness, we are well within the limits of Huna. The same may be said of our use
of the pendulum in testing mana charges and flows or the part which is played by the
aka threads. There is a heavy accumulation of dogma and misconception even of
bald deception in this field and we will have to continue sorting it and breaking out
for ourselves a straighter and clearer path. Some rather amazing tentative conclusions
have already been reached concerning the materials of this field and in the course of
the year the picture should begin to stand out much clearer in its many details.
3. The study of Huna and the exploration of old and new materials related to it continues
as before. HRA Charles Kenn is still engaged in hunting down obscure writings which
touch on Huna. He is translating more early material into English and is making a
world-wide survey of literature of possible value. If present plans work out, he may
spend considerable time visiting various Pacific Islands for first-hand study. At this
writing, he is joining HRA Theodore Kelsey and the elderly Hawaiian scholar, Mr.
Kekahuna in a general survey of the field in which the two mentioned last have been
for some time recording the chants and recitals of remaining old Hawaiians in the
Kona district of the island of Hawaii. Mr. Kenn will later assist with the ordering of
the valuable materials being obtained and a printed report will, in time, be made
covering these and other findings.
4. A project which seems to have jumped the gun on us, is the fascinating one of
checking early Egyptian and other sources for possible hidden Huna information. This
may be hidden in the roots of the language, in the pictures taken from temples and
tombs, or in the basic meanings of the hieroglyphic symbols. Charlie Kenn, in a letter
dated January 10th, calls attention to the fact that several students of high standing in
Hawaii have decided that the dialects of Polynesia show definite signs of being
derived from a single language, which, in turn, seems to have been the original from
which sprung all early language. Taking this as one of the angles of approach in our
present investigation of Egyptian words and writings, we will look for surviving roots
and ideas in the hieroglyphics rather than try to find there a source of the words used
by the na kahuna. It will be recalled that in SSBM I spoke of the fact that the Hawaiian
language gave strong evidence of having been an original, especially constructed to
hold and conceal the secret lore, and having very few foreign words in its texture. If,
conversely, we find Hawaiian words or roots surviving in other languages in a form in
which they can be clearly identified through structure or meaning, we may decide that
the borrowing was not on the part of the na kahuna. It is inevitable that the symbols
and writing of ancient dwellers in the Americas should be included in the
investigation. Many books have been given or sent on loan and are here at the Study
where I can use them in making a preliminary survey to try to find the proper
approaches. I will be reporting soon, and HRAs who are interested in this project in
particular, can then help me to push the work in orderly fashion.
5. A project which I hope will get well under way this year is one of assembling from the
best books available such inspirational thoughts as may be found. In addition to the
more mechanical angle of the Huna exploration, there is a constant need of that hardto-define thing that might be called food for the soul. It is a food to satisfy the deep
and inarticulate urge within us for contact with the na Aumakua. Call them God or
by any name, it is the same. It is a mystical need a starvation for a higher love and a
higher something that is made up of some ingredients of faith and hope and trust.
There is a mystical or religious experience in most of us waiting, day by day, to be
triggered by some word or phrase, some verse or paragraph. We will find those little
things which were written under Guidance and Inspiration. They may have little
external meaning that is clear and logical and proven, but they may serve in some way
as a physical stimulus to cause the Aunihipili in us to reach out to contact the
Aumakua allow the Auhane to join in the mystical communion that is the heart of all
religious experience.
I HAVE MENTIONED THESE THINGS in order to give a clearer picture of what we are
doing. Our work is of the greatest importance and the share taken in it by each HRA is greatly
worthwhile. Pick your part of the job and give it all you can. Never forget the shining goal
which we may possibly be able to reach in this generation. Hold the FAITH. Help to lift again
the torch of the ancient True Light.
CIGBOS BIRTHDAY
CIGBO, the imaginary personality behind our very real kitty, has, with the help of several
of his very generous HRA friends, managed to save enough over and above expenses in his
cigar box to have a very special celebration on his second birthday which is also the
birthday of the HRA. He plans to have two aka candles on an aka cake covered with whipped
cream. And, to cap the climax, he has a present which will soon be ready for each HRA and
which will be in the mails early to be sure to reach the proper destination in good time for the
great day. February 1st, 1950. His presinks may take so much time on the part of boss
here at the study that the sending may have to replace the next bulletin.
A SPECIAL REQUEST
I know that there are a number of HRAs who, for various reasons, do not get HRA Meade
Laynes ROUND ROBIN magazine. As I often write articles for RR and take up matters that I
wish all HRAs to know about, I have plans to mimeograph a few extra sets of the articles
before sending the cut stencils to be used in San Diego. My request is that those HRAs who
do not see RR and who would like a set of the sheets giving this one article, drop me a line to
say so. Regular subscribers, should they wish extra copies of the articles for some purpose,
may also ask for them. Write to me, not to Meade Layne.
A FINE PICTURE IN COLOR of fire-walking on the island of Bequa, in Fiji, is to be seen
on the back page of a January (early) issue of TIME magazine as well as January
COSMOPOLITAN and probably other journals. It is part of a whiskey advertisement. It shows
the new trend of the times when such a picture is presented on its own merits to the reading
public. About ten years ago a Los Angeles paper showed pictures and gave a description of
Indian fire-handling at Palm Springs only to follow up with long articles to explain that no
actual magic was involved just tough hands. In passing, we may note that the first frantic
efforts to deny the flying saucers or to throw them out of the news bogged down. Today they
make the front page. How times do change!
HRA Dr. Nandor Fodor (address given in late bulletins) again has a small stock of his
priceless ENCYCLOPAEDIA OF PSYCHIC SCIENCE, if you missed getting one when first
announced.
HRA Margaret Gaddis writes delightedly to say several HRAs have sent to her for copies of
her book, HOW TO SAVE $1.000 A YEAR AT HOME, as recently described in a bulletin.
HRA E. Dudley Haskell, head of the AMERICAN SOCIETY OF RADIESTHESIA, reports
growing interest on the part of HRAs and a corresponding call for the instruction material and
for membership. (791 Park Ave,. New York 21. N.Y., not the address given several months
ago.) He also gives kindly warning to make our own code to use with the pendulum in
identifying yes, no, sick, well, etc., when testing with the pendulum. Do not change
your code upon reading of anothers method or you may confuse your subconscious self
sadly. MFL
THE LETTER BOX

YOUR SMILE is the title of a song, the words and music of which are by our own HRA Ethel
Mary Robinson. Publishers: Nordyke Publishing Co., Hollywood 28. Calif. A few post cards
sent to your local radio stations asking that it be sung will help get this delightful song before
the public and selling.
FROM AUSTRALIA comes the news that a music composer has put our LITTLE
PRAYER, as given from my pen in earlier bulletins, to music with a slight word change in
one line to make it better. A copy of the music has been requested.
PROOF POSITIVE
Proof positive has been sent in by HRA Dr. A.J.P. who received an instant healing of a
crippled leg. It was suggested by one of the HRAs that this very valuable case might be
certified for all and sundry if original before and after x-ray pictures were available and
placed in our files. The suggestion was sent on to Dr. A.J.P. and he at once furnished even
better proof: photo-copies of sworn and notarized statements from two people who, at his
request, had examined his bad leg shortly before the date he had openly announced would see
the healing performed, and who had, after the healing, again examined the leg and found it
normal. There was also a letter signed by an M.D. and a witness, giving the measurements of
the leg and showing that one was two inches shorter before healing.
Dr. A.J.P. (who has such a large practice and so little time to answer letters that he begs to be
left unidentified) told his story in a letter after reading SSBM almost two years ago. His letter
was reproduced in our First Report Bulletin. As some of you may not have this old bulletin at
hand and, as it is so easy to slip into long-used ruts of thought habit and so to disbelieve, and,
because such healing is the thing the na kahuna accomplished is accomplished at shrines
and is OUR GOAL of accomplishment as HRAs, I will give again parts of the letter to refresh
our memories.
On October 26, 1903, I was thrown from a high tank wagon and run over, crushing my right
femur. There were a hundred pieces in the break, and more. When healed, the knee was stiff,
with the patella on the right side of the knee. A large bony growth covered the break. The
femur was exactly two inches short and the bone crooked, so that I could point my toes
backward.
Having one short leg caused a sacroiliac slip which in turn caused sciatica in the left leg. I
was confined to my bed for a year and was kept housed up for several more. I was told by
physicians that I would never walk again and that I would probably die. My need for a perfect
right limb was great, also my desire.
After being in a crippled condition for a quarter of a century I concluded that it was possible
to grow a perfect leg, but did not know how to do it. I had that desire, I knew what I wanted
beyond a doubt, and knew that I would get what I wanted. Failure never entered my mind.
On the morning of April 1st, 1929, I decided to grow a perfect leg THAT EVENING.
Contrary to most teachings, I told more than twenty-five persons that day that I was going to
grow out my leg that night. Three examined it carefully. The rest ridiculed the idea.
That evening I sat down and looked at the clock. It was just ten-thirty. I relaxed thoroughly,
raised my vibrations by breathing, inhaling and exhaling to the top of my head then stated
my desire clearly: I want a perfect leg now. Instantly the knee-cap was moving into its
proper place. There was a tremendous pull on the thigh muscles but no distress or pain. It only
lasted for a few seconds. I sat some time before I moved for I did not want to interfere with
the healing. When I looked again at the clock it was exactly ten-fifty. I arose and walked to
the basement to fix the furnace. How wonderful it seemed to walk like a human! (The leg had
been completely restored to normal in length and all.)
I was conscious of a certain contact and Huna may have the explanation. Whenever the
contact is made, the results are certain. Only on rare occasions have I been able to, or should I
say privileged to, make this contact The LIGHT, as my patients call it, seems to dovetail
with and compliment the Chiropractic adjustments (which I make) perfectly. With its use,
most anything seems to be possible to correct. A broken bone is knit in from twenty minutes
to an hour, according to its size; scar tissue and birth marks are removed etc., etc.
Now let me give parts from one of the two affidavits just received. Names will, of course be
left blank.
Ernest W. being duly sworn, deposes and says: At the office of A.J.P. on the morning of the
first day of April, A.D. 1929 he, the said carefully examined the right leg, knee and thigh
of the above (A.J.P.) and found said leg and thigh to be two inches shorter than the left one;
the right kneecap situated on the outside of the knee which was greatly deformed having both
bones above and below enlarged and of a peculiar shape. A large irregular bone growth was
found on the femur about two-thirds up from the knee.
A.J.P. then stated that he expected to grow said deformed and crippled limb into a perfect
one on the evening of the above named date.
I, Ernest W. H., again visited said office of A.J.P. on the morning of April 2, A.D. 1929,
exactly twenty-four hours after the above named visit and found the above described leg knee
and thigh in normal, perfect and excellent condition. Said limb was the same in length as the
left one, kneecap was on the front of the knee, femur was straight, smooth and of proper size.
As nearly as I could see or detect, both lower limbs were exactly alike and said A.J.P. walked
without his usual limp. A complete transformation had taken place or occurred within said leg,
knee and thigh within a period of twenty-four hours.
(Signed) Ernest W. H.
In the light of our recent interest in brain radiations, and of the discussion of the possibility of
raising something we speak of as our vibrations, it is evident that we need to experiment
and train, try and experiment some more, to see if we can learn to raise our vibrations at
will, and can come to understand what it is we raise, and exactly HOW. The pendulum should
give us the means of testing before and after as we experiment. The breathing in and out,
with the idea held that we are accumulating and sending more and more mana out to the
Aumakua through the top of the head, should be an excellent combination of actual mana
manipulation and a physical stimulus the latter, as we are learning, being far more important
than was at first realized perhaps the entire body and soul of ritual or ceremonial magic, be
it simple prayer, a church mass or a savages mumbo-jumbo. The na kahuna symbolized this
preparation by words meaning a sacred stillness which was assumed as if one were in the
presence of a god (dictionary). The breathing became heavier ha and the prayer was
delivered to the Aumakua, evidently with a large supply of mana to be used in forming the
answering condition, and with the thought-forms to act as molds of the condition and the
little balls symbolizing the thought-forms. The root na in mana means to quiet. Note the
same root in ana. It may be our dielectric. (The root ma in mana means light, active, swift.)
Check also page 395 of SSBM and hoàno as reverencing also as making the seeds or
thought-forms and transferring them to the Aumakua.
I shall welcome any report on attempts to raise the vibration, with or without the pendulum
used to measure the vibration, and with or without the thought of the top of the head (an
idea derived mainly from India Door of Brahma). (If the mana is primarily resident and is
mainly stored in the low aka or shadowy body of the Aunihipili, the top of the physical head
would be only figurative. It seems more probable that the symbolic idea of UP, as used to
denote the Higher levels of consciousness, the na Aumakua or Higher Beings, may have
been at the bottom of the more literal teaching that the force moved up to the top of the head
and rose thence to the gods.)
The condition in which the vibrations are raised may be marked by a deep emotional
reaction on the part of the Aunihipili. Reverence, worship, love, faith all these and more
may be connected with the raised state in which they seem to take on fresh meaning and
verity. In this testing, however, do not forget that you must have in mind something well
thought out to pray for in trying to make the contact and in making it, through the raising of
the vibrations, be they of mind or body or both. The usual idea is that the human or lower
vibration is raised to match those of some Higher Good. On considering this concept
logically, it seems asking an impossibility of ourselves while we remain a part of the lower
levels of being.
The na kahuna left us the clue to their method in their word hooànoàno, to be solemn, with
the idea that an invisible spirit is present (the Aumakua?). The roots give the following
meanings, once you are slightly initiated into the secret meaning: hoò is to cause or do,
ano is seed (symbol of the thought-form), image, likeness of a thing, to have form or
appearance (on the level of the Aumakua), to transform a thing (as changing the present
conditions for better ones), to CHANGE THE STATE OF A THING.
Also, see what you can make of the word for to raise up, nui`nui. The root nu means To
think, reflect on or ruminate. Also, deep, intense feeling (all feeling is from the Aunihipili,
not the Auhane, according to Huna) expressed in the sound of the voice. The root i means
TO CREATE or beget. Nui`nui means to increase in size or to raise up. (Increase the size
of the mana charge? Raise it up to the Aumakua?)
A further hint may be had from the word hoòìhaìha, which has two meanings, (1) To be
intent (as one is when making the above effort) and (2) To draw tightly, as a rope. (Rope,
cord and thread are all symbols of the aka cord-thread connecting us with things, especially
our Aumakua. A twist of aka threads becomes the cord or rope) symbolically stronger the
more often used or drawn tightly). The root hoò is to cause; i is to create or beget and
ha is to breathe hard. The root i also means To speak, and you may perhaps take this to
mean that you can exert a creative ability as you speak your prayer as you describe the
things desired with the intention of CREATING an actual counterpart of them in the aka
substance of the thought-forms.
This seems very obscure and difficult to us now, what with the strange words in another
language and the hidden meanings. But it is very certain that, once we and our na Aunihipili
get the idea digested and learn through practice to use it, the actual work itself becomes
incredibly simple. We were astounded by the utter simplicity of the fire-walking prayers and
rites when HRA Charles Kenn became an initiate fire-walker and reported the details to us.
Many HRAs have written to ask me what Dr. A.J.P. told me that I did not pass on in the
Report Bulletin and I wrote to him in my turn to ask for more details. All of us find it very
difficult to realize that such miracles can be wrought so simply and with so little outward
activity. Unless ye become simple, like little children seems to apply here but it applies
ONLY after we first become wise as serpents and harmless as doves wise concerning the
Secret of Huna, and grounded deeply in the basic doctrine of Non-Hurt which in turn
points the way to freedom from guilt fixations that close to us the symbolic path to the na
Aumakua. We do things daily which seem to us so very simple, such as writing our names,
walking from room to room, speaking to our neighbors. We forget how long it took us to learn
to do these things, and at what pains before they could be done with the present simple and
thoughtless ease.
A letter came to the Study a few days ago from HRA Mrs. O.B. in the Dakota farm region.
Her letter is much to the point. Here is a part of it.
I have meant to write for some time and tell you of a couple of my experiences. Id like to
know if Huna is that easy, or if it was merely a coincidence.
Last harvest we had a cow that accidentally broke her hind leg above the knee, in the large
thigh muscle. After about ten days she got so she could not get up and was down about a
week. I had been thinking of trying to heal her, so I did as nearly as I could understand,
following the directions for accumulating mana, making the prayer-action, and laying on
hands on the broken bone the leg was terribly swollen. She turned her head and looked at
her leg and at me.
The next day she got up. I only did it twice, a few days apart, but she improved steadily. In
about two months it was entirely healed and natural and perfectly straight. The miracle is, I
never before knew a cow critter to recover from such a hurt, even with a vet and all the help
he could give. So I wonder.
Speaking of laying on hands and healing with great simplicity, I wish to mention the work
done since last bulletin by HRA Ted, of whom I promised more news. The pendulum shows a
very great natural supply of mana. He is a large and powerful man. Healing by laying on
hands and simple silent prayer is nothing new to him, but the Huna theories that explain what
happens are both new and fascinating, as is the use of the pendulum, to which he took
instantly, like a duck to water. Shortly after Ted agreed to run tests for us, a call came to me
for TMHG help for an elderly gentleman, father of HRA D.P., living in a beach town about
thirty miles from Los Angeles. The father had been unable to retain food for several days and
his trouble apparently was a recurrence of a similar stomach bout which earlier in the year had
hospitalized him for some time.
Ted drove immediately to him, placed his hands on his stomach and made his prayer.
Immediately there arose a great bowel rumbling and working of the lower stomach muscles.
This ceased soon, the pain and sickness passing, and within a half hour the patient was out of
bed and having the first meal in some days. He had lost sixteen pounds, was very ill, and was
scheduled to go back to the hospital the next day. On the following day he ate larger meals
than usual, felt some of the trouble returning, and a second treatment was given. His wife was
also treated on the first day and relieved of a shoulder pain of some weeks standing, so that
she could again raise her right arm and use it normally. Both have reported no need for further
treatment, and several days have now passed.
A man in the last painful stages of internal cancer and given up to die in a matter of days, was
treated only in the hope of easing his great pain. He had not slept for eight days, was unable to
eat, and was very weak. Several treatments have been given and more will be. The patient has
been amazingly helped, has had good sleep, only a little pain, has been up and around, has
been able to eat, has had a very stubborn bowel stoppage made right in a few minutes, and
shows such improvement that he has become confident that he will recover.
Ted now tests all proposed patients with the pendulum to see if treatment will be successful,
and acts accordingly. So far it has been 90% right. Tests continue. This seems to be the slow
healing of Huna, not the instant. MFL
Cigbos Birthday is Coming!

February 15, 1950
CIGBO TAKES A BOW

Cigbo thanks you all for your appreciation of his brithday presink. The many birthday cards
and presents sent in return have marked the month-long celebration, and when it ends on
February 28th which is the actual date of the setting out of the first cigar box to serve as our
kitty Cigbo will unveil, with much pomp and ceremony, to say nothing of purrs, meows
and rubs, a brand new PIGGY BANK to hold his individual savings against the next years
birthday.
CIGBO WISHES TO EXPLAIN how he came to get to be such an espert kahuna and
succeeded in lopping off some years on the picture he sent out of boss. Here is his
explanation: All you Aunties and Uncles remember how this year I asked Sandy Claws to
send us a clock that would run backwards. Well, he DID, by way of Auntie M.C., who sent me
a real gold watch. She explained with devystating logic how this watch will not run. But, as
time cannot stand still, IF it does not run forward, it must be running BACKWARD!!!!! That
was logic just like in most of the books boss has on his shelves, so it had to be true and so I let
it work. Because I only had one pitcher of boss which was a large head, I put that pitcher and
the watch together on my shelf a while and there you are! Me, Cigbo, kahuna nui! By next
year [I mite] be able to send you a pitcher of him back in rompers! If any of you want to be
fixed up in the same way, just send me in your pitcher and Ill put it on my shelf with my
backwards watch and let nature take its course.
NOTICE PLEASE that this bulletin is No. 26, and that, as was announced, Cigbos birthday
present would replace the bulletin which would ordinarily have come out under the date of
February 1st. All HRAs are asked to note that there was no February 1st bulletin and not to
write in asking for one.
THE ENCYCLOPEDIA OF PSYCHIC SCIENCE, by Dr. Nandor Fodor, and which is
constantly mentioned in SSBM, is still available. The price is $7.66. If you plan to get one and
wish to start saving in a teapot on the top shelf against purchasing one of these expensive but
invaluable books covering the field of psychic phenomena, write to me and I will arrange to
have one sent to me here at the Study to be held for you lest the supply give out too soon for
you. I now have an extra copy in hand for anyone who wishes it. If you order directly from
Dr. Fodor, (Park Sheraton Hotel, New York 19, N.Y.), be sure to say you are a fellow HRA as
he may also have a few put aside just for us.
THE NEW MIMEO BOOK ON FLYING SAUCERS, called ETHER SHIPS, by Meade
Layne and his associates of BSRA, gives all the theories covering this fascinating subject,
stressing the one that they come out of the etheric planes etc., is now available. $1 each or 3
for $2 to give you extras to lend. It seems very important to spread the word of the etheric
theory of origin as given often by the Mark Probert spirit communicators and as accepted by
occult students of many ages. The material enclosed in this new book promises to be most
exciting. As you who get ROUND ROBIN know, it has been predicted that soon we may have
new and important appearances of these strange objects, and that certain events might start a
panic of the first order. It is what people do not understand that stampedes them.
SPEAKING OF ROUND ROBIN

(Address Meade Layne, HRA, 3524 Adams Ave., San Diego 16, Calif.) Its first article in the
January issue has resulted in a flood of comments via letters arriving at the Study. This article
is by Meade Layne, and is titled, THE FISH AND THE NET. It boils down into 3 pages the
wealth of a great mass of material from the there-living friends given for us, the here-living.
The veil does grow thinner. The exchange of information and opinion assumes ever increasing
importance. Until we began to recover the knowledge of Huna, and until this knowledge was
freely discussed with the communicating spirits, there was no end of ideas which were all but
impossible to get across to us because of the almost complete inability on this side to
understand such things as the aka thread and the manas when mention was made of them in
the few over-used and warped words available for such discussions. Let me give a few lines
from the communicators to show what I mean.
From every persons [body], innumerable threads go forth. The object you see or hear or
touch comes into connection with you; call these threads, if you prefer, stresses, lines of force
or the AKA threads of the Huna. Influences go forth along them; they are all lines of
influence. The title of the article comes from the following. Man, the weaver of threads!
Man, the spider at the center of the mesh of living threads! Man is the fish in the net! But he is
the fisherman also, casting forth, drawing in, weaving the meshes coarse or fine. To forsake
the figure for hard and literal fact, let man learn to sound the Calls (mantram). Out of Sound,
the worlds were born, and your world of objects, and your own bodies. This even your science
is beginning to glimpse, as through a glass darkly. There is a sound for health and for illness,
for wealth and for poverty, for increase and diminution, for life and death, for joy and sorrow.
With the Sound, as has been said, must go the creative thought, the clear-cut wish, the clear,
firm visualization of the change one seeks. This is the Mantram, and this is prayer, and the
Mantram is scientific prayer.
A STRANGE COMMUNICATION
A strange communication in a Polynesian dialect, has been received a page or two at a time by
automatic writing by one of the HRAs who has no knowledge of such a dialect. Different
HRAs have been able to report a few such words, but this is the first time such material made
a degree of understanding possible. The form is the familiar one of the poetic and veiled Huna
prayer of the na kahuna. HRA Charles W. Kenn made the translations for us. Here are a few
lines with the rough translations:
Below is more from another sitting. I give only the translation as few HRAs can translate
from the original.
1. Living from the time immemorial (with) the Aumakua
2. A fond recollection follows in the mind
3. The secret prayer is above. (Prayer of thought-forms? MFL) Like a hair (aka thread?
MFL) vibrating or whispering softly
4. The declaration made with the little (lesser) power. (Low mana) With Huna to guide us
all (or is well?)
THE REASON for giving these inconclusive things coming through automatic writing in this
way is that in our HRA work we are still very much in the experimental and exploratory stage.
While we have had most exciting and satisfactory results in using Huna, we still have much to
learn before we can duplicate the instant healing and other feats of the na kahuna of yesterday.
We cannot afford to overlook even the smallest clue to what may be a larger meaning. Open
your copy of SSBM and read on pages 395 and 398 what I had to say about the words ano,
hoano and we know that these words symbolized the things done with thought and mana to
cause (with the help of the Aumakua) a CHANGE IN FORM or CHARACTER or NATURE
(as good or bad) in the part of the future which had already been CRYSTALLIZED or set in
our lives.
We know that we must make the mold of the new condition in the aka substance of thoughtforms, that we must send these molds to the Aumakua along the connecting aka threads or
cord, and that we must keep sending along each day or hour the mana to be used in
TEARING UP THE OLD AND UNWANTED CONDITION SHOWING IN OUR LIVES,
and then planting, sprouting and GROWING TO MATURITY the NEW or CHANGED
condition.
In leaving no stone unturned in our search, we make sure that we will not miss learning any
little trick of the trade any small but potent way of doing the job of ano or transforming
through our prayer-actions. I say prayer-actions to get away from our old concept of prayer
which is a matter of wording a request to a Higher Being and doing NOTHING more.
Many HRAs, especially those newly into the work, fail to realize that UNTIL we learn to use
the Huna methods expertly and with the greatest possible schooled ability to concentrate
(make the sound thought-form molds) and to collect and use the mana surcharges (in a
rounded and completed prayer ritual, and to drain off fixations or to repel spirit attacks), we
cannot expect to make a high score in instant healing. There must be patience and more
patience as we learn to use the slower low magic. A condition of body or purse or
circumstances which has been years in building may take a long time to TEAR OUT as a
growing plant in the garden of the individuals future. We must allow for this part of the work.
And when the ground is cleared, we must plant and patiently carry water (mana) so that the na
Aumakua can water the tender new plant and grow it for us to the fruiting stage. Doubt pulls
up the tender little plant and we must then begin with a fresh seed. Faith knows that the seed
has been made and is, in itself, the THING in ACTUALITY as it rests in the future. Faith
leaves the little plant in the ground and watches in full trust as it grows there behind the veil
of our vision.
In working with Huna, we need to know all we possibly can of the three basic things:
CONSCIOUSNESS, the MANAS and the AKA substance as a thread or as a vehicle for
consciousness, or as a conductor of mana flows. In Christianity and related religious systems,
the stress was laid on consciousness in man and God. In Theosophy, the stress was divided
between the concepts of karma and reincarnation, with a secondary consideration of prana, the
seven bodies of man, and the several forms allotted to consciousness. In our work, we must
include also the instruments of measuring the basics, as with the pendulum and biometer.
FOOD FOR THE SOUL

Food for the Soul has been recognized as a great human need down the centuries. In this case
it is the Auhane that is fed on concepts, much as the Aunihipili is fed with food.
Within almost all of us there is, very evidently, a store of deeply, secretly and silently held
concepts which we may call TRUTHS for want of a better word. What is truth to one may not
be to another, but most of us seem to have a deep inner sense which rouses and moves within
us when certain ideas are presented. The Holy Writs of the ages contain these concepts. Men
and women of all the ages have voiced or written the ideas for their friends.
In a recent bulletin I promised that I would share with you some of the things which gave me
this inner food or inspiration. In doing so I must warn you that often the concept will not be
very logical often will seem to make little sense on this level of being. But, as you read, here
and there you may come upon a bit of tinder that will kindle to your individual spark and burn
for you with a fine clear flame a flame that may momentarily illumine your inner shrine
which stands so much of the day in shadow. The right word, or the right rhythm or rhyme, be
it in prose, verse or intoned form, may cause the key to turn, the switch to close, and the
tingling contact with the na Aumakua to be made, blessing us with some mystical communion
in which stirs the seed of deep certainty of that ecstasy that touches the senses ever so softly
and is gone.
HRA Olga Rosmanith, is one who walks with sure steps in the dim realm of inspiration of
which we speak. In her little book, FIXED STARS (which I shall draw upon often), she has
pointed out the inspirational bits which stand as bright stars to lighten the realm which she
knows so well. In her preface, she quotes William James in pointing out the lasting and real
value in all such material. He wrote, The ultimate test for us of what a truth means is the
conduct it dictates or inspires. Let us keep this test in mind as we go along this path with the
mystics, saints and sages.
O.R. in F.S. (Olga Rosmanith in FIXED STARS), gives us the following bit from Soeur
Therese of Lisieux which keynotes the inner, hard-to-define thing that we all feel when we
find the right lines in our reading:
Sometimes when I read books in which perfection is put before us, the goal obstructed by a
thousand obstacles, my poor little head is quickly fatigued. I close the learned treatise, which
tires my brain and dries up my heart, and I turn to the Sacred Scriptures. Then all becomes
clear and lightsome a single word opens out infinite vistas, perfection appears easy, and I
see that it is enough to acknowledge our nothingness, and like children surrender ourselves
into the arms of the Good God.
O.R. writes: Pride of the intellect is the hood upon the lantern.
We cannot go back far enough in time to find a literature whose priceless gems were not
tinctured with the perfume of the inner quest. O.R. in F.S. gives us this from the Egyptian
BOOK OF THE DEAD.
O blind soul! Arm thyself with the torch of the Mysteries and in the earthly night, thou shalt
discover thy luminous Double, thy Celestial Self. Follow this divine guide and he will be thy
Genius. For he holds the key to thy existence, past and future.
In my recent preliminary search for more Huna information in Early Egyptian writings, I
came upon the following material, selected from the compilations of Dr. Brugsch. (Pg. xcii,
The Book of the Dead. Budge.):
God is one and alone, and none other existeth with Him God is the One, the One who hath
made all things God is a spirit, a hidden spirit, the spirit of spirits, the great spirit of the
Egyptians, the Divine Spirit God is from the beginning, and He hath been from the
beginning. He hath existed from old and was when nothing else had being. He existed when
nothing else existed, and what existeth He created after He had come into being. He is the
Father of beginnings. God is the eternal One. He is eternal and infinite and endureth for ever
and aye. God is hidden and no man knoweth his form. No man has been able to seek out His
likeness; He is hidden to gods and men, and He is a mystery unto His creatures. No man
knoweth how to know Him His name remaineth hidden; His name is a mystery to His
children. His names are innumerable; they are manifold and none knoweth their number. God
is truth and he liveth by truth and he feedeth thereon.
He is the king of truth, and He hath established the earth thereupon. God is life and through
Him only, man liveth. He giveth life to man. He breatheth the breath of life into his nostrils
God is Father and Mother, the father of fathers, and the mother of mothers. He begetteth, but
was never begotten; He produceth, but was never produced; he begat Himself and produced
Himself. He createth, but was never created. He is the maker of His own form, and the
fashioner of His own body God Himself is existence. He endureth without increase or
diminution. He multiplieth Himself millions of times, and He is manifold in forms and in
members God hath made the universe, and He hath created all that therein is; He is the
creator of what is in this world, and of what was, of what is, and what shall be. He is the
creator of the heavens, and the earth, and the deep, and of the water, and of the mountains.
From the vast and almost too-distant concept of God-the-One, man has always moved inward
to that smaller and closer concept in which a fragment of God becomes his own his
Aumakua, his Guardian Angel, his Ultimate Self.
We stand on the mountain top and intone in deepest voice the glories of God and the heavens,
but we come down from the thin air of such spiritual heights to serve our own small flame on
the near and intimate altar of our hearts.
It matters little where or how we get our beam of Light, so long as we get it, and so long as it
is sufficient to our need.
Conversely, the small flame which is our lamp, may serve to illumine the way for our next
step and perhaps that of a neighbor as truly as all the flames of the sun for whose rising
some of us may not be able to wait. However, if your neighbor chances to be blind, he will not
thank you for your light. He will thank you only for standing clear and refraining from placing
stumbling blocks in the path along which he has learned to feel his slow way. MFL
PENDULUM NOTES
THE KAHUNA PICTURE in the set sent by Cigbo for your copy of SSBM has excited
much comment. In an effort to get a line on the powers of the kahuna, I tried holding my
pendulum over his picture in the usual way, instructing my Aunihipili to give me, via the
pendulum, a reading for his brain or spirit radiation whatever it may be.
As a result, my pendulum swung off merrily in a strong, horizontal swing that continued
steadily for a little over 500 counts. By my scale of measuring, this is considerably higher
than the count for the average intelligent person. It is peculiar in that the pendulum movement
was back-and-forth and not clockwise as I had expected. My small experience in such matters
makes me think that this type of movement indicates a very great power of will and
determination of concentration on a single effort.
If those of you who are making such pendulum measures will try this test with the old kahuna
and with the fire-walking chiefs picture as well, and let me know whether they are high or
low by your personal convention or system, I will be much pleased. A few such tests have
already been made and reported, and they agree, in the main, with mine.
A very odd thing has come up about my own picture which is in the set the large head. My
test gave 126 clockwise swings over it. HRA S.P., who is good at the work, ran a check for me
and got 146. Perhaps we are measuring something besides brain radiations. It might be that
only my Aunihipili is measured. I ran a series of tests with a friend recently in which we first
took our mutual brain radiations with the pendulum held over the right thumb tip. We then
repeated, asking first for the Aunihipili and then for the Auhane reading. In both cases what
we got was a reading split exactly in half for each self. We also tried in various ways to get a
reading for the Aumakua of each of us, but could not get the pendulum to move. My friend
asked his pendulum if it was possible to get a reading on the na Aumakua, and got a no
answer.
In making tests on pictures or ink signatures, a good strong magnet is often used to brush
across the table and the thing to be tested so that it may be cleared of other radiations. This
has been done in my tests with the pictures in the Cigbo set in case you run a check on
them.
ON ZONE THERAPY, authorities disagree, I find. Four different writers have been called to
my attention (including Dr. Brunler), each saying that different parts of the hands, feet or
other limbs have a connection with particular organs of the body and that the organs may be
helped by treating the corresponding parts. Some give points in hands and feet which may be
treated (usually by manipulation) to correct systemic troubles involving several organs, or as
in the case of colds and disorders seemingly not focused on special parts of the organism.
The older theory divided the body into ten zones, as if slicing downward from front to back
the full length of the frame. Thus the little finger of the hand and the little toe of the foot, both
being far out from the body center, were supposed to correspond with the outside organs, as
the ears, for example. The next layers might correspond with the eyes. The organs would fall
into the five zones on each side of the body in line with the toe divisions, and organs lying on
the middle line of the body would be represented by spots on the bottoms of the feet as a
central spot on the sole of the foot might indicate the organs of sex.
When authorities fail to agree, I think it wise to take their several findings with a grain of salt
and make what checks are possible to an amateur. Dr. Brunler says that the best check he can
recommend is to use the pendulum and keep asking about correspondent parts and organs
until the needed information is obtained.
On my part, I suggest that we keep strongly in mind the fact that the Aunihipili is very prone
to accept suggestion and, IF A PHYSICAL STIMULUS IS USED as a part of any treatment,
the suggestion may be very powerful. For instance, if I believe that by rubbing the inner front
angle of my left great toe, I am opening a closed absorption point so that needed earth
radiations can be picked up and carried to my sick right eye, there will be brought into action
both of the all-important elements known and used in Huna for so many centuries.
I may be all wrong or partly wrong about my guess in this matter, but from my impersonal
survey of the books and my talks with three HRAs who have tried out the various systems, I
have come to the tentative conclusion that the field is still very much open for exploration in
the light of the Aunihipili, the mana, the aka and the effects of mentation be the latter
suggestion, belief or something else again.
CONFLICTING OPINIONS have been met in my efforts to find out for us just how the
various instruments are constructed, such as the biometer which uses a pendulum for
indicating radiations, and the electronic instruments, such as the Abrams Pathoclast in
which the operator substitutes a rubbing plate for a pendulum and tells from the feel or sound
of the fingers, when rubbed on the plate, what the reading may be. The pendulum swings back
and forth from the body of the operator of the biometer in getting a correct reading of certain
things. The sound of the fingers vibrating when rubbed on end on the glassy surface of the
rubbing plate, may cease to indicate a similar point for reading on the electronic machine.
Where the major conflict of information comes is concerning the mechanisms INSIDE the
box of the instruments. An HRA who owns a Bovis Biometer (as well as many other of the
Bovis instruments), tells me that inside the box there is nothing. Another HRA tells me that
under the lid the biometer is wired for dielectric radiations and there is a dielectric condenser
under the lozenge under the square plate over which the pendulum is swung. I saw the
inside of a Pathoclast instrument and checked with one who knows them well. There was
nothing inside the case but the back of twelve simple ten-point switches, all connected in a
regular circuit with metal wire, and the wiring attached to the rubbing plate at one end, while
being extended, a clip and handle at the other [end] to contact the patient or a specimen
from a patient, to be tested or used to send out the radiations of the treatment. I should very
much like to have anyone who can, furnish me with information as to the wiring, condensers,
coils etc., of which they may have knowledge. MFL.
Using Instruments in Conjunction

with the Pendulum
March 1, 1950
THIS BULLETIN will probably be a few days later than usual in reaching you. Cigbo, who
always takes the blame for everything for us, wishes to make the following statement: To All
My Aunties and Uncles: Blame the Bullington being late ON ME. In fact, you can blame
anything that goes wrong at your house on me too. I wont mind, and I betcha youll all be
sprized no end to know how much it helps to have someone like ME to blame things on.
Boss gets to feeling all hot and bothered when he gets away behind with answering your
letters like he has been getting wurser and wurser until hes two weaks behind now. Then I
give him a rub and a lick and tell him not to fuss but to remember TO BLAME IT ALL ON
CIGBO, and then he cheers right up. I guess Im about as magik a kitty as even a great
kahunas cat. Anyway, all of you recomember and blame me. Ill do pennances for you and all
that, escept that you got to recall my ONE weak point. Maybe you didnt know it, but I got a
complex too, just like the rest of everybody. Mines about puddles and about being spanked
with a roll of newspapers. I think something musta happened early in my kittenhood
connected with them two things for I simply CANT STAND to be blamed for the first, or to
be upset by the use of the second. But anything else goes. (Signed by paw) CIGBO
FLYING SAUCER AND FIRE-WALKING articles both appear in TRUE The Mans
Magazine, now out for March. The saucer was seen and is reported on by a naval officer.
Some interesting drawings are given in an effort to show how such a saucer might be
powered. Of course, nothing is given to explain the origin of the flying objects, and HRA
Meade Laynes explanations in the BSRA releases and in the new booklet on the subject
(announced in last bulletin) remain the only ones that make sense. The fire-walking article is
the usual type of report on the externals of the walk but in it the author gives some good
sidelights on native life and customs in Fiji, and there are a couple of rather good pictures for
your collection, if you happen to be collecting such items.
A SET OF BOVIS INSTRUMENTS for use with the pendulum have just come in on loan
through the great kindness of HRA Dr. Hanoka. They include six different instruments which
I list:
1. Biometer
2. Radiograph
3. Tetra meter
4. Dosimeter Jumelle for testing assimilation
5. This has a matching half which I have counted as an instrument [used] to measure
deficiencies.
6. Bovis Bioscope
The instructions for use are all in French and will take a bit of work to get correctly in mind. I
am much pleased to have the opportunity to study this group of instruments, all of which are
designed to be used by one able to get results with the pendulum.
After a careful examination, I find nothing mechanically new except the use of sheet mica
over which the pendulum is swung and through which some manipulation of the mana or
dielectric flow may be accomplished. No other sign of condensers or wiring.
THIS PENDULUM AND ELECTRONICS MACHINE BUSINESS is proving to be more
and more exciting and promising each week. In the last bulletin, I asked for any information
to be had concerning the electronics instruments such as the Abrams Pathoclast or later
variations. I got scattered bits of information and will welcome more.
IF YOU ARE BORED WITH THIS SUBJECT skip this page and the next and receive
my blessing in doing so. The things going into the bulletin cover several lines of thought and
investigation. and no HRA is expected to be interested in ALL of them.
As I now see it, everyone has been trying with might and main to (1) find out at what rate the
organs of the body vibrate and (2) to then invent some way to force a sick organ which is
vibrating out of tune back to normal.
In the study of Dr. Brunlers findings and conclusions, as given in other bulletins, the
vibratory rate of the organs is measured by the use of a pendulum in connection with a long
rule which is marked off in terms of distance from the point over which the pendulum is
swung during the test. For instance, if one is testing the condition of the patients heart, a
contact is made between some part of the body where heart vibrations may be picked up, and
the biometer slide-block which is moved along the rule until the right distance is discovered.
This distance is determined by watching WHEN the pendulum swings exactly on the to-andfrom line on a plate at the end of the long rule. If the reading on the rule is less than
average, the heart vibration is said to be low and the treatment is to manipulate points on
hands or feet which act as antennae to pick up earth or other vibratory radiations which
normalize the organs.
The biometer type of instrument seems to be for diagnosing or measuring frequencies of
dielectric activities rather than for treatment to restore the normal vibration to an organ which
is ill.
The Plastoclast type of instrument, such as was introduced by Dr. Abrams and which is still
the center of a war of opinions, is, at least in the instruments I have seen, nothing more nor
less than a biometer in which the pendulum and the plate over which it is swung is replaced
by a postcard sized rubbing plate. We all, as children, have tried rubbing our finger tips
down a window pane to make a shuddering sound. In the Pathoclast, the same sound is made
by rubbing with the fingers. And here is the thing that surprised me: the shivering or creaking
sound STOPS under the fingers of the operator ONLY when the correct distance on the ruler
(or the wire in case of the Plastoclast) is reached, as between the rubbing plate and and the
patient or a sample from the patient, which is usually a drop of blood on a bit of blotter.
The series of imposing electric-type dial switches on the panel of the Pathoclast have but one
possible function and that is to make the total length of the wire from patient to rubbing plate
longer or shorter. A turn of one point on any one dial shortens the distance about one-eighth of
an inch. (There are no coils or condensers for the reason that no electricity is used in the
machine.)
Now take a rough example. Say the patients blood sample is placed at one end of the
Pathoclast wire (ruler would be as good) and is slid along the wire to shorten the distance, (or
the many dial switches were turned little by little to shorten the total wire length in the
dielectric circuit) until the creaking sound under the rubbing fingers of the operator comes
to a place where it STOPS. Then the reading is taken. This reading is nothing more or less
than the LENGTH of the wire between sample and rubbing plate. However, it is customary to
read the setting of the dial switches, these having positions numbered from 1 to 10. If a single
panel machine with the usual twelve switches is used, the reading might run into twelve or
more figures very imposing, and utterly meaningless except IN TERMS OF THE TOTAL
DISTANCE BETWEEN SAMPLE OR PATIENT AND RUBBING PLATE.
When using the Pathoclast type of instrument, no special part of the body needs to be placed
in contact with the far end of the wire. All that needs to be done to test the vibratory rate of
the patients heart or liver or eyes is to THINK of his heart, liver or eyes while rubbing the
plate. The subconscious of the operator would then (as in swinging the pendulum to ask
questions about different organs) see to it that the proper organ, and it alone, was measured.
It was because of this necessity of possessing a skilled and entirely reliable subconscious in
the operator that only a very few men or women could use the Pathoclast. This also removed
it from testing by the usual laboratory methods, and made the instrument fall outside the
boundaries of accepted science.
Treatment by the instrument is based on the assumption that, if an organ is below the normal
in vibrations or some vague thing such as electronic potency, it could be made to rise to the
normal by simply lengthening the wire on the machine to the normal length and then letting
the instrument act as a means of correcting the slowed vibratory rate. I believe that at first, if
not later in the history of this type, the operator kept rubbing the plate during the treatment,
striving to find a time when the creaking sound stopped and he could say that the sick organ
had, at least for the time being, been restored to normal vibratory frequency.
In late years, so I am told by one friend, it has been thought necessary ONLY to set the
machine at the normal reading position and that it would automatically perform the healing
work. Under this theory, a doctor with a dozen machines and with a patient or sanple from
each patient, be he near or far, in contact with each machine, could treat on a large scale, with
little effort, psychically or otherwise. Treatments were given from San Francisco to London as
easily as with the patient right there.
Another practice is to sell or rent a machine to the patient for self use after the preliminary
examination has been made to determine how the dials should be set for the individual case.
I have a number of friends who believe that they have been much helped by treatments of
these two kinds and other friends who have seen no help at all one of the latter after
spending over a thousand dollars.
The medical fraternity has condemned the Pathoclast but has tried some experiments by way
of creating artificial electrical doses aimed at restoring a natural electrical or vibratory
condition in sick organs. At present, aside from the X-ray type of therapy used to kill certain
tissues, nothing has come of the efforts except the use of high frequency electricity in the
diathermy type of instrument, whose main purpose is to heat deep tissues, as in treating joints
with heat.
Medical use of electricity, including colored lights, remains entirely mechanical. The
Pathoclast and biometer type of instruments fall entirely in the field of the PSYCHIC
SCIENCES and, so far as I can see, will never be able to leave that field.
THE REASON FOR our interest in these matters as HRAs, is that Huna explains the psychic
type of instrument down to the ground. And, on the other hand, the successes in diagnosis and
treatment obtained through the use of these instruments or related methods give a very
excellent further proof that the ancient Huna theory is correct in so far as we know it. [LANI:
Dont get your hopes up. Nothing ever came of these inquiries. We just looked at them, they
failed in their promise, and we went on]
We know that a drop of blood from even the most distant person MUST have attached to it an
aka thread, and we know that a good psychic can follow this thread to its source for telepathic
contact, or for purposes of diagnosing with pendulum or Pathoclast the conditions in the
health of the distant person.
We also know that telepathic treatment is then possible. All the absent treatment of modern
times rests on this aka contact and the sending of mana and thought-forms along the threads.
Our own TMHG work is based on the same thing, contact being kept up by means of the
letters here at the center.
However, unless we see clearly the great importance of the Pathoclast as a PHYSICAL
STIMULUS in making the treatments, we miss half the significance.
Consider the Pathoclast operator who is making a treatment with his patient sitting with the
far end of the wire of the instrument in his hands and the operator rubbing the plate at the
other end while EXPECTING the instrument to show by the stopping of the creaking sound
that the organ has been brought back to normal vibration. There we have the doctor holding
the picture of the NORMAL condition in his mind making thought-forms of it and desiring
the condition to be realized. The faith he has in his machine is there. His rubbing is also a
grand physical stimulus to impress the Aunihipili of both patient and operator and hold
attention on the work being done. The wire makes a fine contact between patient and doctor to
carry the mana and thought-forms of the healed condition to the patient. Not a single Huna
element is missing. And we may still find that a given length or distance, as indicated in the
rule of the biometer or the wire in the Pathoclast, may actually have a tuning effect on the
dielectric or mana current or radiation which moves ONLY as directed by the Aunihipili, and
ONLY if an aka thread is also laid alongside the rule or the wire. We know that the length of a
string determines the sound it can make in a musical instrument. We work with wave lengths
in light and electricity. Already we have made fine progress in this end of the field and there is
no telling what important things may lie ahead as we push forward.
The Bovis Biometer is mounted on a thin board. A paper covered mica plate at the right is
marked with cross lines above which the operator swings the pendulum. The reading is taken
on the ruler at left which carries numbers, when the pendulum swing is on the vertical line.
Contact is made with the thing to be measured by placing it in contact with the ruler and then
moving it from the far end toward the pendulum plate by easy stages while the pendulum
swings. Markings on ruler may be arbitrary and part of the convention arranged by the
operator with his Aunihipili. Variations of the Bovis biometer are in use, as the Brunler-Bovis
instrument which carries a longer ruler and a slide to move along same. To the slide may be
fastened a silken cord running from the head of one having a brain radiation reading. The tip
of the thumb may, at the same time, be thrust into a hole in the slide block. Reading in this
case is in A.U. units as marked on the ruler.
The metal clamp above at A is held by patient or is clipped to the sample from him. Dial
switches usually are mounted in groups of 12, but several such groups may be added, thus
lengthening the wire or circuit which runs from rubbing plate through each switch in turn and
then out to the patient or sample.
Above is a rough drawing of how the dial switches look from the back of the Pathoclast panel.
Follow the arrows and you will see how the movement of the arm on the dial does nothing
except shorten the wire length as a whole as the switch is turned in one direction, or lengthen
it if turned in the opposite direction. There is no coil or condenser action in such switches.
Both dielectric force and mana flow along nonconductors as well as electric conductors so
cannot be confined to coils and subjected to the action of condensers in the way common to
electricity. Mica and crystals may have some effect. Comments and suggestions or
information and corrections are requested.
A CORRECTION has been suggested for the statement in last bulletin in which I said that
Olga Rosmanith had learned to walk with sure steps amongst the inspirational things of this
world. She writes to say in all modesty that I have rated her too high in this matter and that
she still must feel her way. Perhaps, had I been more adroit, I would have said that in
collecting the inspirational materials to be found in her book, FIXED STARS, she showed a
great understanding of the mystical thing of which inspiration is built. Without such
understanding she could not have written the inspiring lines that top and introduce each of the
hundred pages.
For instance. consider the insight that allowed her to see far beyond the face meaning of this
bit from Cicero:
Friendship can exist only between good men.
I was slightly surprised to find this line in the little book. But, upon questioning its wisdom,
and after trying in vain to recall any true and lasting friendship between evil or greedy men, I
came to realize that here was a line worth writing on ones heart. Do as I have done preach
yourself a dozen sermons on this text. Then begin with endless care to make yourself GOOD
enough to deserve and reciprocate the friendships which should bless your days.
O. R. wrote as a page heading, just there, these significant words. Friendship can be bought
by its own precious coin.
I have found that if one memorizes a passage now and then, and so preserves it in the realm of
the Aunihipili, it will be a lasting source of inspiration a plant within which will grow and
provide shade for your parched spirit when the traveling is hot and tiring. I select to hand on
to you for this purpose a gem which O.R. found in the writings of George Eliot.
Blessed influence of one true loving human soul on another! Not calculable by algebra; not
deducible by logic, but mysterious, effectual, mighty as the hidden process by which the tiny
seed is quickened, and bursts forth into tall stem and broad leaf, and glowing tasseled flower.
Here are other passages which offer inner food:
All that we are is the result of what we have thought. It is founded on our thoughts. It is
made up of our thoughts. Confucius. (Note: This is one of the most famous mantrams. I have
joined in its slow, deep and measured recital many a time in a heathen temple in Honolulu
when I was striving for Realization in the Zen way. Use and grow into this mantram. It is
one of the very best.)
For true worship, only God and the human soul are necessary. It does not depend upon times,
or seasons, or occasions. The sacred books, the inspired writings, all come from the same
source God. God speaking through the souls of those who open themselves that He may
speak. R.W. Trine
I would like to hear from you and to know how you react to this page of the bulletin. Is it
worthwhile to you? Should we keep on with it? Would you prefer leaving it out for more
Huna materials?
NEWS AND COMMENTS
THE TELEPATHIC MUTUAL HEALING GROUP WORK continues right along, even if
not mentioned in each bulletin. Should any change be made in it or the time schedule, I will
give advance notice. (Three letters recently asking if TMHG was still serving.) The answer is
YES and with a splendid average of good results. I have on my wall, so that I may look at
them and try to send them as the telepathic test signal, two pictures of green and flowering
valleys. The first has been there for some weeks. The second recently arrived from a HRA
who sent it along to show as nearly as possible what he picked up. There are many striking
points of resemblance. I also have a large map of the Pacific from Java across to Florida. You
may pick up Australia or Hawaii in addition to the green landscapes and hills.
Enough letters reporting good results have come in by now to make a small book, and more
arrive daily. Today one came telling me, Ive never seen anything heal so fast as the burns on
my arms fingers a little slower. Circumstances also respond often. One HRA recently
received help for a heart condition that enabled her to take a trip and then get back to her
work. Following that, she had an astounding run of good things come to her from unexpected
sources.
Those of you who are not getting your share of good things from your work in TMHG should
re-examine your ways of working. The help is there if we do our parts correctly. One works
quietly, but with fervent desire. One asks to be cleansed and to have the offering of mana
cleansed and made perfect and its return flow used to cleanse us on our lower levels also
correct the sordid in our lives and surroundings. I use the old lines from the song, Cleanse
Thou my soiled face with the abundance of Thy grace. These lines have deep roots in
memory in my Aunihipili and it responds to the words and ideas behind them with an uplift.
From the letters which I get from those who fail to get results, I learn that much failure comes
from dwelling on the condition that is oppressing instead of the condition desired. The na
kahuna taught that once the prayer for the new condition had been made, one had to keep the
mind constantly on IT and give as little attention as was humanly possible to the old and bad
condition. One minute of complaint and doubt can undo days of building in prayer actions
toward what is desired. Do not pray negatively and say, Heal my sore throat and take away
this terrible cold. This mention of the condition acts as a physical stimulus on your
Aunihipili to cause it to keep the condition. The na Aumakua know what about us needs
healing. All we need to do is to make contact and picture with all possible strength and
stubborn singleness of purpose the condition which we desire to have brought about in our
realms of health, wealth, happiness and SERVICE. Do not forget the last item. If you do not
plan to help, how can you and ESPECIALLY your very literal Aunihipili, ever expect to be
helped?
NOT ALL COMMENT IS GOOD. Here is a gem that I enjoyed very much. To tell you the
truth the apsolute truth, sir your book deals with the negative forces. Which is very
dangerous for a person to temper with. Sooner or later he will become a pray to the powers of
darkness. You are selling your soul to the devil. Your hart is indeed wicked. (I guess that will
larn me whats what!)
NO HRA GROUP THIS YEAR is at work in Los Angeles. I mention this because of the
many letters from HRAs saying they hope to visit Los Angeles soon and have the pleasure of
watching group work conducted.
I have made no effort to continue group work here this year owing to pressure on my time
here at the Study and to the lack of time and desire on the part of former members to get down
to continued and definite experimental work. Groups seem usually to fall apart after a short
time wherever started. The HRA is usually an individualist who works best alone and by
contact with me through letters and the bulletins.
WE ARE BECOMING A VERY SECRET ORDER, largely because I dare not tell you the
names of each other even when urgently requested to do so.
Such a shame, but I can see no way around this difficulty. The basic trouble is that few of us
are alike. One HRA may be accustomed to barging in on his or her friends at all times, day or
night, whether they protest violently or not. Others may be more than considerate of others
time. The two kinds simply do not mix.
AFTER OBSERVING THE HEALING WORK OF TED for several weeks, I have
concluded that it takes more than a great surcharge of mana to do successful healing. He
naturally registers a large surcharge and while laying on hands and repeating the Lords
Prayer, his charge runs up to ten times his high normal, as certified by H. Crozier Leigh. M.D.
(see his article-letter on page 83 of March-April number of ASTROLOGY GUIDE).
HRA Leigh measured patients after treatment by Ted and another natural healer with a similar
gift, finding that they retained a surcharge of mana for up to an hour and that this had
excellent healing properties, but that usually the treatments needed to be continued daily
where more than a simple thing like a headache was concerned. My present opinion is that
Ted is hardly skirting on the High Magic of Huna, and that his work under the low magic
could be much bettered by training and practice in making the correct thought-form picture of
the healed condition and projecting it on the flow to the patient. So far the part of the physical
stimulus has been almost entirely ignored, and so the effectiveness of the healing greatly
limited. When the healer fills the patient with mana, little happens unless the patients
Aunihipili is made very fully and clearly aware of what it is to do with that mana by way of
correcting the physical ills. All the rituals of the older churches and of the na kahuna were
aimed at impressing the Aunihipili. It is not enough to lay on hands and repeat the Lords
Prayer. The patients George has usually learned to rattle off that prayer and to expect no
result because of the rattling. Its very lack of success with that prayer in the past serves to set
up a barrier against help that may be offered at the moment by the Aumakua. Prayer is not a
thinking. It is a combination of thinking and a GESTURE or actual physical movement of
Aunihipili in the body a creation of mana and a giving of it. We should invent a physical
ritual so definite that to perform it would take all the concentration of the Aunihipili and
thus prevent it from going aimlessly through the action with you while its mind [LANI: The
Fire-walk?], in its behind-the-scenes department, is really engaged with something entirely
different. Preliminary fasting, with sincere efforts to make amends for hurts done others or to
make general amends for lacks and faults all these are part of the gesture we make to arrive
at the beginning of the successful prayer. [LANI: This is the Huna Conformation Course I
created with the kind help of Kahuna Keonaona.] I know of no way to convince the
stubbornly literal Aunihipili that it and its man deserves an answer to prayer except by the
performance of physical acts the use of the acts as a physical stimulus. Remember, Faith
without works
Testing the Bovis Biometer, the Pathoclast

and Other Medicine Articles
March 15, 1950

THIS HAS BEEN AN EXCITING TIME HERE AT THE STUDY

I mean the last two weeks since Bulletin 27 was sent out telling the news that the several
Bovis instruments had come from Dr. Hanoka. While time between letters has not been great,
I have been able (what with a French dictionary, some fragments of school French, etc.) to
translate part of the instructions and to begin testing the Bovis biometer. The EXCITING part
is that it actually works for me. The readings are given in the instructions for different colors
of light, all in terms of the biometric reading and of the angstrom units in (Note: Check back
to the excerpts from Dr. Brunler in past bulletins.) which light is measured (length of wave). A
red, blue or yellow square of paper registers exactly when tested on the little instrument with
the glass pendulum.
However what interested me most was the discovery that the number of swings which my
pendulum has been giving over pictures and thumbs has been almost exact counting ten
swings to one degree biometric. For instance, the picture of the old kahuna which I asked you
to test with your pendulum if you could, gives me over 500 pendulum swings and, on the
biometer, the reading is 50 degrees plus. This makes it possible for all of us to duplicate the
biometric reading, granted that we swing a mean pendulum. All one does is count the swings
and divide the number by ten to get the biometric reading.
THIS GIVES US A TOOL with which to measure the radiation wave length of many things,
and also the strength of the radiation. I am now quite sure that our pendulum measure of the
mana and of a mana-aka unit as a surcharge will be accurate enough to enable us to go ahead
with experimental work on these lines.
As you know, our investigation of the Abrams type of Pathoclast instrument suggests that
the length of a wire can be used to TUNE into the wave length of various bodily organs for
testing and for treatment by contact or over a distance. If this is not the correct method of
tuning, we will eventually find exactly what it is, and will go on from there with tests of the
mana on its aka thread, etc.
AMULETS and medicine articles, the gris-gris of the African magicians, and all the
strange objects and combinations of objects often used with such effect in native magic
suddenly begin to take on great importance for us. We begin to get a glimmering of light on
the ki leaves, marking stones and other objects used by the na kahuna. I have said in my
writings that these objects were probably useful as physical stimuli to impress the Aunihipili,
but now I can see that they might have been known to have a very definite wave length or to
be capable of (1) acting as a tuning device to produce wave lengths of a certain desired kind,
or (2) of taking and storing a surcharge of mana (together with accompanying aka substance
to direct its work). The na kahuna have given us a working idea of the manner in which the
dielectric force of the pendulum measurements or of the Pathoclast can SEEMINGLY ACT
AS IF LIVING AND CONSCIOUS.
Take the dowser who swings his pendulum over a map and thus locates oil, gold or water.
Take the person who sends out a telepathic message across half the world. Take the doctor
setting his Pathoclast type of instrument and treating a patient across oceans.
The aka thread offers us the perfect conductor of the mana flow. The consciousness of the
Aunihipili (perhaps with the help of the Aumakua or other unidentified entities) can reach out
as with a very long finger to find the water or oil or missing person and, on the map, the
pendulum is moved to indicate the place.
What we now will try to find out is whether:
1. We can fill a wire, a piece of wood, stone, plastic, or other substance with a surcharge of
vital force and some of our plentiful and self-renewing aka substance, keeping, of course, an
aka thread to connect our Aunihipili consciousness with the surcharged article.
2. That done, we will see if our Aunihipili will furnish the consciousness to make the object
live and act to discharge the stored mana in a particular way in healing, or what is now most
important, to serve as a tuning fork or pitch pipe serves with sound, and TUNE the wave
length of the stored surcharge of mana.
3. If the experiment is successful, and we can use this tuning ability to react on one in need of
healing, and bring a sick organ back to the proper wave length, as is apparently done by the
Pathoclast type of instruments in the hands of a naturally psychic operator, we will have made
a GREAT FORWARD STEP for our study and for the world.
It would seem that the use of amulets and similar things, all the way from darkest Africa to the
blessed medals of the modern Church, has been based on a very real mechanism. It will seem
very odd to be going back to things that proud science has tossed into the discard as black
superstition, but we may be doing that very thing with all the modern improvements, and
with the element of the usefulness of the physical stimulus by no means overlooked.
An object, once given a surcharge of mana, seems to be able to hold it and to react as ordered
for a very long time. The curses put on those who might open ancient Egyptian tombs may
have been mana surcharges in aka carriers, placed in objects in the tomb. It has been
conjectured that the strange fate that befell the openers of King Tuts tomb came because of
some ancient curse. Our Australian HRAs found in three cases a very amazing healing power
still connected with the unglazed little pottery prayer bowl which had been made three
thousand years ago for a Jewish family by a Babylonian priest. The power in it could still be
felt could still be drawn upon for healing and help by a simple request and expectation.
Perhaps the mana-aka charge placed in the bowl reacts automatically. Perhaps the treating unit
of a Pathoclast also reacts automatically and for the same reason the original surcharging
and command. Or it may be that the prayer bowl is permanently connected by an aka thread to
both the Babylonian priest who made it and the na Aumakua who were called upon to
empower the healing.
Here is another very important point. We cannot fail to ask whether or not the force placed in
the prayer bowl will become exhausted. As we use up force of any kind, it becomes exhausted
and is all gone unless replenished. Then why not the healing force in the bowl?
This brings us to the point which I wish to stress. It may be that the bowl acts as does a
magnet, retaining its magnetic properties because its crystalline parts have been made to face
in a certain direction. AND, it may act ONLY AS A TUNING DEVICE.
If this is TRUE, the force placed in the bowl would not wear out or need to be replenished.
We know that a piece of wire laid in a spiral coil on a bit of cardboard can tune in the various
wave lengths of radio broadcasts. In the Bovis Biometer we see the lengthening or shortening
of a simple 9 inch metal rule acting to tune to the vibration of a photo, a signature or a
persons brain. In the Pathoclast, the wire seems not to need to be coiled or insulated, its
length being the tuning factor, as in the biometer.
I have been reading an article by a man who has been using his pendulum to test the vital
force in his body on the right and left (or positive and negative) sides. He reported a strange
thing. At least it is strange unless we follow the line of thought of the tuning. To increase his
vitality, he found that he must carry his knife and keys in his right-hand pockets. And, after
some experimenting, so he relates, he found that a small coil of insulated wire, when carried
in the right-hand pocket, increased his vital force by several points. The coil was made of a
yard or so of wire and was simply rolled up and tied like a coil of rope, top and bottom. I take
it that he tried changing the length of the wire until his pendulum test showed what was the
best for the purpose.
I am greatly intrigued by that simple experiment and the results obtained. Evidently this
gentleman tuned his mana in his body as it moved or flowed or did what mana is supposed to
do. The fact that (I now speculate. The writer does not give what I am now presenting.) the
polarity of the body was considered and the coil found to be more useful on the right side, is
not sufficient to explain the rise in the vital force charge of the whole body. It is necessary, if
we are to understand this at all, to decide that he actually made an amulet of the wire as he
tested it. He desired to cause it to raise his vitality radiation or wave length. He worked with
the wire, testing and lengthening or shortening it coiling it. In other words, he caused to
enter the wire a unit of mana-aka which then reacted as if alive and as if intelligent (as a
magnet may be thought to do in a lesser way), with the result that the coil, when placed in the
pocket, went dutifully to work to perform the task of tuning the wave length a bit higher. It is
evident that the wire in itself produces no new or additional mana or vital force.
If you have read the article in the January-February Round Robin, by HRA Meade Layne,
entitled THE NET AND THE FISH, as most of you have, you will remember the three pages
as being the most inspired writing of a decade to be given by a communicator from other life
levels. Let me quote the final paragraph. It bears directly on the matter under discussion.
There is a sound for health and for illness, for wealth and for poverty, for increase and
diminution, for life and death, and for joy and sorrow. With the sound, as has been said, must
go the creative thought, the clear-cut wish, the clear, firm visualization of the change one
seeks. This is the Mantram; this is the prayer, and the Mantram is scientific prayer.
Sound is a vibration. It also may be tuned. The string or wire of piano or violin is tuned by the
adjustment of length, of wire-thickness, and of tightness of stretching. What I wish to point
out here is the fact that vibrations run in octaves, not only in the tone range of a piano, but the
octaves go up and down, through light and colors and heat, through the wave lengths in
radiations.
For our work, however, all must go back to the basic thing, to the vibratory rate of the
THINKING we must first do. Given the vibratory rate of the HEALTH THOUGHTS, for
example, we can then try to go on down the octaves to pick up the dielectric or mana and tune
it to match tune it with the instrument we propose to invent, or otherwise. There will be an
octave of light, which will undoubtedly be a color. Continuing downward, we will find the
corresponding octave in sound. Dr. Hanoka, who has written a fine book in Spanish on color
therapy, tells me that he has often identified the color and the corresponding note on the music
scale.
When we strike a middle octave note on the piano, it causes a sympathetic vibration in similar
notes in the octaves above and below. It may be that this extends up to octaves of color and
also to the high radiations of mana and thought, perhaps to the high mana of the na Aumakua.
Correct tuning in may be the key to far-reaching actions. In the future, we, as HRAs, may
have our personal altars and on them present the exact sound and light tone to match and
empower our higher octave thought-forms of prayer. We may learn to intone the right sound
for each purpose as a mantram, and to adjust the color that plays as light on the amulet or
sacred object used for tuning in with the na Aumakua. Let me give another paragraph from the
article, or rather, parts of two paragraphs.
A word is a bell, a mantram is a bell strike it thus and so, and as by resonance, by
harmonics a Something in the Omniverse responds. Know how to strike it rightly, and the
universal life answers in kind. Man, the weaver of threads: Man, the spider at the center of his
mesh of living threads! Let man learn to sound the Calls. Out of Sound the worlds are born,
and your world of objects, and your own bodies. This even your science is beginning to
glimpse, as through a glass darkly.
Yes, sound is the symbol for the Word, and for all the many frequencies of vibratory things
which make up the world, visible and invisible. In our work we are trying to combine the old
and dusty knowledge of other days with that of our explosive TODAY. I affirm that what we
are doing as HRAs is vastly important. A few may say, This bores me, and go off to other
lines of thought, but I know that to the majority of us we have found a wheel worthy of our
best shoulder and of all that we have of supporting cooperation. Stand by.
BOOKS and PUBLICATIONS

ADVENTURES IN REALIZATION is the title of a new book by our own HRA, Winogene
Savage. (Beautifully printed and bound, 116 pages. Price $2 from the author, 11184 Carson
Dr., Lynwood, Calif.)
This is such a book as most of us have planned to write one day, but which most of us have
never gotten around to starting to say nothing of finishing. It covers all the angles of the
psycho-religious field in its wide sweep, presenting the wealth of gleanings found by the
writer in a world-wide searching of old and new faiths. Had Mrs. Savage known of Huna at
the time she was doing the writing, she would have rounded out her subject to a turn. As it is,
if one will read their Huna in between the lines, it will be found to contain a surprising
assortment of teachings and of instructions for the job of living. It is a surprising, as well as a
delightful book in many ways. Verse is used for the inspirational passages, and allegory vies
with personification of such things as Impatience and Hunger, each talking directly to the
reader. A little play in two acts and five scenes sparkles with symbols and veiled hints at
deeper meanings.
Mixed with the poetry and mysticism is the over-all flavor of the practical and very energetic
writer. She has been in and out of all the paths and she is very busily and soberly engaged in
doing her very best and a very good best it is to lend a guiding hand to those about to
undertake the same journey. She has put up a guidepost at every turn to help in every way she
can to explain the ins and outs of that particular turn. Nor does she hesitate to say what she
thinks. Here is a sample of her very vital prose. How then, can I argue Methodist or Baptist,
Presbyterian or Episcopalian, when I cannot even argue Christian? Christ is in them all. When
Krishna counseled with Arjuna, as recorded in the Bhagavad Gita of the Hindu scriptures, it
was the word of Christ. The same One spoke in all the prophets, and will speak again to many
lands and people. Let me hear Him everywhere, and love His every speaking.
The mystic speaks clearly in the short play. Here are lines from the action just before the final
curtain: (Candle Lighter:) And to the many Holy Ones, unnamed today, who held the Light
in all the ages of the dimming sacred yesterday and those who yet shall come in ages yet
unborn To every Messenger, To every Faith, To every Light that ever glowed or glows, I
light this candle. (She lights it.) Father-God, accept our worship of the One in All, the All in
One. (Benedictor:) All the illuminated souls of all the ages are the One Divine Messenger of
many forms and faces, but One Spirit, Guide, Protector, Teacher, Comforter and Master. In
that One may all of us find guidance to the harbor of the Arms of Allah, Father-God. Amen.
AGAIN LET ME REMIND YOU that this is the time to get one of the few remaining copies
of Dr. Nandor Fodors invaluable ENCYCLOPAEDIA OF PSYCHIC SCIENCE, our standard
Huna reference book on all psychic matters. It digests practically everything done or thought
in this line since 1848. The price is $ 7.66 post paid. If you cannot buy one now, ask me to
have one reserved for you. Dr. Fodor is holding a few in reserve now against our orders, so
say you are an HRA and address him at, The Park Central Hotel, 7th Ave.and 56th St., New
York, N.Y. The present progress in the exploration of Huna was made possible in many ways
by this unique and outstanding book. It is an education in itself.
THE ETHER SHIP MYSTERY AND ITS SOLUTION

The new last word on flying saucers, THE ETHER SHIP MYSTERY AND ITS SOLUTION,
as was reported in the last bulletin, is off the press in a deluxe edition at $2 the copy and a
regular edition at $1 each or three for $2, plus tax in California. Postage is 8. Meade Layne,
F.H.F., and some of his fellows of the Borderland Sciences Research Associates (to which we
all belong or should, and in which I am a director), have done a splendid job of presenting the
only explanation of the space ships or saucers that will hold water. The process of
materialization in seances, in which real and living human bodies and things of many kinds
have repeatedly appeared out of seeming nothing and then faded back into it, will be denied
by no one who is less than wickedly ignorant of one of the most startling facts in modern
Psychic Science. The same thing materialization but on a larger and different scale, is the
only possible explanation of the saucers, even if they came from Venus or Mars, as they
would certainly have to change their material composition to make the journey. All that we
have of scientific and mathematical genius, to say nothing of profound knowledge in the field
of psychism, is gathered into this book.
One of the HRAs a very advanced student read the book and wrote to me of her reactions.
I quote: Ive read it through with mixed feelings of awe and foreboding. Meade Layne and
the others have taken on a terrific task as latter day prophets crying, Repent Ye, in a heedless
world and having to do it single handed on a financial shoestring. Will the world always
ignore its Messengers, when it does not stone them?
We are, in a sense, all messengers. If we are not to trample each other to death in a wild and
insane burst of panic on the day when the saucers really arrive in numbers and some Wells
screams the news on the radio, it behooves us all to (1) inform ourselves to the limit as to the
origin and nature of the saucers in so far as present information goes, and (2) to spread the
word as far and as fast as we can. (Address Meade Layne, F.H.F., 3524 Adams Ave., San
Diego 16, Calif. and tell him you appreciate his labors of love.)
***********
We will soon wade into the Egyptian-Mayan-Easter Island angle of the study in the bulletins.
Work has been going forward steadily in this direction, and with excellent promise. If you
can, get from your library Werner Wolfs new book, ISLAND OF DEATH (Easter Island).
Read it carefully and you will be all set for the bulletin with the opening broadside Many
very important similarities have been found in the glyphs common to these widely separated
sources. Those on Easter Island TRANSLATE INTO THE LANGUAGE OF THE NA
KAHUNA!!
NEWS, LETTERS and COMMENTS

During the past year two instances of dogs following the aka threads over hundreds of miles
to find their masters have been noted by HRAs and clippings on them sent in. One dog
crossed the whole of the USA. His family had flown away. The other walked 800 miles. His
family had gone away in a car. Sense of smell is not enough to explain such amazing
performances.
Not a week passes here at the Study but that at least one letter arrives from someone who has
read SSBM and has been using it, not knowing of the HRA. Health, money, conditions
endless things have been treated with Huna methods with such success that I often feel that
those of the HRA who fail to get very marked results are being cheated out of their birthrights.
A letter now on my desk says, I thought you would like to know that SECRET SCIENCE has
worked for me distinctly and definitely. The writer goes on to tell of work with relatives in
a most difficult and deadlocked position, and of how a sudden swift series of events
undoubtedly under Guidance came to set all right. Other letters tell of things accomplished
through the use of Huna, but only after months of long and steady effort involving prayer,
mana and visualization. I have corresponded with these friends and the thing that stands out in
their experiences to impress me most is the steadiness and fixity of purpose with which they
have gone to work. Not one can remember giving in to a fit of indignation when the answers
were not soon had to their prayer-actions. They did not do as an impatient child who knocks
down the almost completed house of cards and turns away. Na kahuna used for patience the
word hoo`mana`wa`nui, which means literally, to make or supply mana, to think and hit the
mark, and to do it until the action grows larger and larger. This is a very excellent picture of
hitting the mark or getting the mana and thought-forms of the prayer correctly to the
Aumakua.
I wish to say to any of you who are discouraged, that others are winning through. Dont give
way to an outburst of wrath if the answer does not come. Let your house of cards stand. Just
take your mind off of the problem and the prayer-actions you have made. Let it alone and
think about something else. Give the na Aumakua time to work. Later you may wish to return
to the task and continue building.
The outstanding difference between Huna and Hindu beliefs lies in the fact that in Huna, one
keeps trying and renews faith in the outcome, while in India, the houses of cards have been
knocked down so continually that no one any longer has the strength of mind to try to build.
At some early age it became the fashion to lie down and take it when kicked by
circumstances. Even to weep was frowned upon. One muttered the dread word karma and
wallowed in his misery. Later, this fashion developed into a vast and strange virtue. As a very
callow student of religions I thought I discerned the highest ideal ever expressed by man in
religion, in the famous lines of the Bhagavad Gita which run, A man is said to be confirmed
in spiritual knowledge when he forsaketh every desire which entereth into his heart, and of
himself is happy and content in the Self through the Self. His mind is undisturbed in
adversity; he is happy and contented in prosperity, and a stranger to anxiety, fear and anger.
Such a man is called a wise man when in every condition he receives each event, whether
favorable or unfavorable, with an equal mind which neither likes nor dislikes.
It took me a long time to see that this was not the way to live a healthy, normal and helpful
life. It was the last word in the doctrine of escape from growth and reality on the physical
level where the Powers That Be have placed us. The men of India have always grasped some
small idea and stretched it out to the illogical extreme, making it useless or worse. Look what
they did to reincarnation and the law of cause and effect which is now karma. NO! One at
least TRIES.
Huna, Christianity, Mohammedanism and the mystery cults of Egypt all grew up in the
vicinity of the Nile, and all were realistic and made to live by, not to die by while still in the
flesh. Buddhism was a revolt against the doctrine of utter renunciation and in its spread to the
east, it was made more and more practical. The lofty idealism which sounds so wonderful
as we read it, whether in the Gita or modern American imitation philosophies, is neither
lofty nor filled with valid idealism when examined in the light of normal living. How
very blind are the blind leaders of the blind.
Compare two verses which HRA O.M. gives in her little book as having been a great help to
her. The first is from Matthew Arnold; the second is from Henry Vaughan, a seventeenthcentury poet.
With aching hearts and, bleeding hands, We toil and toil, lay stone on stone. We bear the
burden and the heat.
Of the long day, and wish twere done. Not until the hours of light return All we have built do
we discern.
Lord, with what courage and delight I do each thing,
When thy least breath sustains my wing!
I shine and move like those above, and with much gladness
Quitting sadness,
Make me faire days of every night.
George Eliot, in her writings, shared the fervor of the na kahuna for the normal life in a
normal world. O.M. gives us these lines from Adam Bede.
And God help us with our headpieces and our hands as well as with our souls; and if a man
does bits o jobs out o working hours builds a oven fors wife to save her going to the
bakehouse, or scrats at his bit o garden and makes two potatoes grow instead o one, hes
doing more good, and hes just as near to God, as if he was running after some preacher and apraying and a-groaning.
********
HRA R.L.A. also finds the surcharge of mana vanishing when the prayer and the mana are
sent to the Aumakua. These checks and verifications of my findings are very important for our
progress. He writes in part, I have checked with the pendulum and find that after I have
given my Aunihipili the command to take our prayer along the aka thread, together with our
charge of mana, to our Aumakua, the pendulum swing falls to practically zero. So evidently
.. I am efficiently watering the seeds nightly. My normal charge of vital force checks
about 375 swings. After building up the charge I get about 675.
In one of the recent tinned letters I hinted that I delight to have a snap shot of my HRA friends
if there is one to spare. Almost a dozen have been sent in response and I still say that HRAs
average as fine and intelligent a lot as I have had the pleasure of knowing. If you have not
sent in a snap, and have one you can spare, I would love to have it next time you write.
A special prayer ritual about a page long has been slowly taking form for use by those of us
who take part in the TMHG work. It is being tested and will be ready to mimeograph in about
a week. Ask for a copy if you are interested in the TMHG and wish to see whether this might
give you ideas for working. I find it helpful to have a definite form to follow.
The Study of Egypt and Easter Island

and Their Use of Glyphs
April 1, 1950
THE QUARTERLY REPORT for HRAs who do not have time or perhaps the necessary
interest to go through the complete bulletins is now due. But, as only a total of 17 HRAs have
accepted my invitation to rely on a quarterly report of progress, it seems hardly worthwhile to
make a separate report. Therefore, I am giving a review of the quarter in this bulletin and will
send all eight pages to the 14 HRAs.
The experimental work outlined in the report in the bulletin of January 1st has progressed in a
very satisfactory way; the pendulum and the theories concerning its use have been touched
upon. Special attention was given to Dr. Brunlers findings and the materials in his lectures. A
Bovis Biometer (for use with the pendulum) has been obtained on loan and has been used
with some success here at the Study, although lack of time has prevented an extensive testing.
Efforts to learn the exact mechanical set-up of electronic instruments used for diagnosing
and treating human ills are still continuing despite the confusion and secrecy surrounding the
whole subject. (More will be said in following pages about this.)
The Telepathic Mutual Healing Group work has obtained excellent results for many, with no
results for some. (More of this to come.)
Book reviews have, happily, covered the works of some of the HRAs. A new department
given to inspirational fragments has been started and well received.
A study of the possible relation of Easter Island scripts to those of Egypt and Mayan peoples
has been begun with the purpose of finding possible sources in glyphs, words or symbols of
additional Huna information. Much material has been sent in by HRAs and the work will be
sufficiently advanced to call for a report from time to time.
Treatment by volunteer HRAs of the insane young man, Gregg, continues on the part of a
few. The decided gains made by the lad have alternated with periods of slipping back. Three
of those who took part in the original group treatments had pronounced physical reactions,
usually pains, but not of too long duration. Gregg had, at that time, a broken collar bone
which was not setting properly in the cast. There seems little question but that telepathic
contact was established through the use of the locks of hair which were sent out to those
taking part in the effort. It is hoped that the gains can be held more and more until the healing
is complete.
While not a part of HRA, the quarterly report would hardly be complete without noting the
pleasure that was felt when HRA Meade Layne was enabled by financial help to continue the
publication of ROUND ROBIN magazine and the BSRA reports which keep us up-to-theminute on the flying disk situation WHICH IS EITHER VERY SERIOUS or an indication of
national blindness apparently BOTH. The new book on the subject was announced in the
last bulletin. (Still a must.)
THE PATHOCLAST of Dr. Abrams was given by one HRA as the original of the drawing I
made of an electronics machine shown to me in the Study by a gentleman who claimed that
it was an exact copy of a well known instrument long on the market. Last week a letter came
from an HRA who had inquired of the information department of a big daily paper in
Oakland, Calif., as to what instruments Dr. Abrams had invented. In this letter several
instruments were named, but, for some strange reason, NOT the Pathoclast. I had hardly
finished puzzling over that one when there came a letter from a friend who said he had once
owned a Pathoclast and that what I had described must have been something quite different
perhaps an instrument which DID use no electric current and which DID come into use for
treatment at a distance. The Pathoclast, I was assured, had fin condensers in the circuit and
was hooked up to the light circuit. What was more, it was entirely against Dr. Abrams ideas
to treat except by contact with the patient.
I am beginning to [see], after quite a period of ineffective trying to get information, that this is
a very hush-hush subject and that few, if any, of those who know about or use such
instruments care to discuss it. The AMA seems to have been especially active in making war
on what it considers unorthodox in this field. An article in Readers Digest a week or two
ago told gravely how all such instruments were valueless. On the other hand, I know that in
the Los Angeles region there are at least two flourishing establishments in which treatments
with some form of electronics instruments are given. My face is red, and Cigbo has hidden
out so I am unable to put the blame on him. If I remain singularly silent in the bulletins for a
time concerning the instruments of this type, you will know that I am endeavoring to get my
data at first hand before saying more. Fortunately, the pendulum is under no cloud and we can
safely experiment and speculate concerning its use as we please. (If there have been patents
allowed on any of these electronics or radionics instruments, it may be possible to get copies
of the patents and to learn from the drawings and claims exactly what they were.)
THE SEARCH FOR AMULET MATERIALS, or methods of tuning the mana, has made
a beginning. One HRA tried filling his pockets with various metal things, first right pocket,
then left. He used small wire coils as suggested in the last bulletin, and his pendulum showed
not a whit of gain or loss in his normal mana charge. That is the kind of experimental
cooperation we need. The hunt for a material that will hold a mana charge has brought to light
some interesting materials which might be procured and tested, among them the new
bouncing putty.
HOIRADA HAITIAN VOODOO SEEDS, such as are advertised and sold by mail by an
enterprising gentleman in Haiti, were sent to me this week by an HRA who had recently
purchased a few out of curiosity. They are supposed to be worn in a string next the skin and to
have a remedial effect. They are a largish, rounded, dark red seed and I seem to recall seeing
them used in Hawaii to make seed necklaces for tourists to buy. I tested one of the seeds on
the Bovis Biometer and found, to my surprise, that it registered unlike anything as yet tested.
The pendulum swung in the opposite direction to that of garden seeds which I tried for
comparison. I will see what else I can learn with the biometer or the pendulum and, if worth
reporting, will take up the matter later on.
THE MAIL BAG

The Mail Bag brings in a gem now and again. Here is what surely must qualify as a famous
last word. It arrived on a post card.
Mr. Max Long:
Dear sir. I am sorry to tell you that I tried everything in that book of yours but had no success
in anything so, I made up my mind it was all a humbug and a fake.
Yours truly, J. Hollyhock
A NOTE FROM HRA C.S. READS:
Enclosed another piece of financial shoe string to operate on. Keep up the good work. The
bulletins are excellent and give us a lot to think about.
HRA Dr. Hanoka writes concerning the strange power of the force which leaves the body,
under direction of the mind, and does strange things by way of changing the matter in
physical things.
Did you know that Bovis (of the Bovis Biometer fame) as well as Dr. Bidwell (here in
U.S.A), succeeded in mummifying fish and fresh meat? I saw such mummified fish some
years ago.
Those of you who, by now, have your copy of Dr. Nandor Fodors Encyclopedia can turn to
page 125 and find the beginning of a fascinating article on this subject under the heading of
Emanations. Let me quote parts of the article. In reading, keep in mind the mana and the
aka of Huna, [and] the combination of the two leaving the body and obeying the orders of the
one making the experiment.
Dr. Louis Favre, experimenting with Mme. Agnes Schloemer, discovered powerful vital
emanations of the human body. By the imposition of her hands, Mme. Schloemer could
destroy as resistant bacteria as the bacillus subtilis and the bacillus anthracis. Nothing else but
the placing of the hands of Mme. X. in contact with objects or sometimes only near them, for
periods of twenty minutes. Plants dried up with the preservation of perfect color, wine refused
to show signs of acid- fermentation, the process of putrefaction was prevented in oysters, or
stopped if the treatment began at a later stage, fishes and birds preserved their form and color,
the brightness of the eye without being emptied, the blood of a rabbit was preserved in a
liquefied state for 25 days and remained as a solid red mass afterwards.
Joanny Gaillard, of Lyons, arrested the germination of lentil seeds. Oranges and lemons got as
hard as wooden balls can mummify a pigeon in fifteen days and a mutton chop in ten. Fruit,
such as oranges and potatoes, take about two weeks.
A. Blue narrates By magnetizing every day, for about five or ten minutes, the water in the
vases where the roots of hyacinths are immersed, one is able to give such vitality to the sap
that stems and flowers will speedily assume extraordinary appearances.
According to the findings (of Dr. Favre Paris, 1525), the human hands exercise an action
over the germination and growth of the plants. The right hand is the most active; it strengthens
feeble vitality and the influence of six minutes action extends over the whole period of
germination.
BOOK REVIEW and REPORT ON THE STUDY OF EGYPTIAN AND

RELATED CULTURES THROUGH GLYPHS ETC.
In our HRA work we have come upon a vastly exciting new angle for further investigation.
While the Polynesians in most of the South Sea islands have retained no definite form of
writing, it now begins to look as if there had once been a form, but that it had been lost.
For many years, tiny Easter Island has been a puzzle to our men of science. The people there
were Polynesians and spoke a dialect closely resembling that of the Hawaiians and Maoris.
However, they differed in that they had an abundance of hieroglyphic writings; at least they
did until the white men came and their native culture crumbled under the savage impact of our
culture and especially our religions.
Anthropologists and ethnologists followed the usual pattern and insisted upon making the
things found on Easter Island fit the old set of theories which has been evolved by the
professors to explain races and their characteristics, origins and relationships. While the
amateurs had long since pointed out the probable relation between the cultures of Egypt, the
Mayans and the Easter Islanders, basing their their claims on similarities in legends and
hieroglyphs, science is still far from admitting the claims.
However, in a book published in 1948 in New York, a Dr. Werner Wolff, himself a professor
as well as a well known psychologist and writer, took up the study of Easter Island and gave
us what appears to be the boldest and most comprehensive work to date on available materials
and evidence. The book bears the title, ISLAND OF DEATH and subtitle of EASTER ISLAND.
Charles W. Kenn wrote to me from Hawaii to call the book to my attention and HRA M.C.,
whose articles in Round Robin magazine are known to most of you, has been of very great
assistance in making a preliminary study of this and other books on related fields and subjects
as their materials bear on Huna.
Several things hang on this study in which many other HRAs are taking a very active part.
First, if we can prove that Huna was known in early Egypt and can be traced through its
hieroglyphs, we will have a means of checking my findings concerning the ten basic elements
in the lore of the na kahuna. And second, we stand a good chance of learning new things.
Thanks to the skill, insight and industry of Dr. Wolff, we have before us very definite proof
that the Easter Island writing came from the same common source as did most of the early
writing in glyph form the world around including the early Indus Valley, Early Chinese and
Mayan (the last connected up by the works of Le Plongeon in his book of 1909, Sacred
Mysteries Among the Mayas and Quiches.) (A third book of value, covering all the world, is
Origin and Evolution of the Human Race, by Dr. Albert Churchward.) (Not to be confused
with Col. James Churchward who wrote the books on Mu, these belonging to that other class
of books which furnish the reader [with] no way of checking and verifying statements made
by their authors.)
Words which have survived with little change in meaning help tie the peoples or cultures
together in various parts of the world. For instance, our Hawaiian word for light is la. It also
means sun and the sacred Light as a symbol is Laà. In other dialects of Polynesia, the
letter l becomes r. In Egypt, we have Ra for the sun or symbol of their primary deity. Le
Plongeon writes that La in the Mayan language means The eternal truth. That which has
existed forever. (Le Plongeon has been discredited by later investigators to some extent but
the greater part of his work stands.)
The glyph for the sun was a dot inside a circle in Egypt and in the Mayan. In the latter, the
sound of L as well as the sound of a is given in the alphabet provided by Le Plongeon by
this same symbol, so that it would be doubled if we were to try to write it in their glyphs. In
the Easter Island script the word remains the same, but the circle which surrounds the dot
changes to irregular form as if their concept of the sky surrounding the sun was more on the
order of the sun over an island.
Changes in the exact form of the glyphs have to be considered as natural to the law of changeby-time-and-place. Fortunately, while languages change so rapidly that they soon seem
unrelated to the original, the glyphs have changed very little. Dr. Wolff points out the fact that
while the general form of a glyph may be changed, it can often be identified because it
contains the basic lines or elements.
Man can be drawn as a pictograph in single lines with a circle for a head or may be drawn as
an outline of a body in full flesh. Or there may be intermediate drawings. Below I will give
you a rough drawing of the man glyph from the Egyptian, the early Indus Valley glyphs
(after Heveszy, as reproduced by Dr. Wolff), and the Easter Island in that order: 1, 2, and 3.
1.
Sun in
Egyptian Glyph
2.
Sun in
Easter Island Glyph
3.
Dr. Wolff reproduces a pair of photographs of beautifully carved stone tablets from Easter
Island and, on the same page, photos of rock carvings from the Habe Region in Africa. (Plate
XVII in his book). The outline form of the glyphs is strikingly similar and a thing that strikes
me as very important is the drawing of a glyph for a man, with a circle in his middle, as is
found in the Easter Island glyph for a savant on a seat.
Dr. Churchyard, in his book above mentioned, gives pages of glyphs collected around the
world showing the close similarity in them, even when carried around the world and after a
lapse of perhaps many centuries. So, if we conclude that the two glyphs of a man with a circle
in his middle are from the same source, we have a very good tie-in with Huna and the African
places of origin of Huna.
The circle in the middle of the glyph picture for the savant indicates the navel. This in itself
would be of no great importance to our study, but when Dr. Wolff goes on in his discussion of
the navel as a symbol of the navel-CORD and writes, the navel-cord symbols of the
highest mana attainment we know that he is speaking of the part played in Huna by the aka
cord that connects man with his Aumakua. If he can make such a contact over the cord as did
the na kahuna in their work, he was indeed a savant. The circle is shown placed on several
glyphs as a sign of distinction. (Page 26.)
A hollow tower at La Perouse Bay is mentioned, called Te Pito Te Kura, and is considered
the navel of the island. The symbol is seen to be of the greatest importance. One of the
names given the island was The navel of the earth. Evidently, the aka thread or cord was
considered to be a most important part of the lore of the Secret. Dr. Wolff, apparently not
aware of the Huna significance of the cord, writes, The navel cord of a child the cord
which connected him with his mother and his ancestors, symbol of mans tie with the past
was put in a gourd and placed on the top of the hollow tower. He explains that this tower was
for the sole purpose of providing a safe place to keep such cords because they were the
symbols of the highest mana attainment.
A most valuable item of information for our study is found on page 139. There, in giving a
comparison of the glyphs of Easter Island and Egypt, two pairs of upraised arms the glyph
for VITAL FORCE in the Egyptian, and for the Milky Way and the heavens in the Easter
Island script. It is explained that the latter is the symbol in Polynesia of the vital force. To us,
this is the mana of the na kahuna, the general symbol of the three manas, it is to be supposed.
A very similar glyph with a third hand lifted in the center on a third arm has no translation
given but is compared to the two-arm glyph in the Egyptian, to which has been added a low
pyramid at the base and which means only upraised arms or could both have a
significance in which the center part of the glyph indicated the High Mana? Or might the
glyph stand for the three manias? I will draw roughly the two-arm and three-arm or armsplus-pyramid for you below:
Easter Island
Egyptian
Easter Island
Egyptian
A striking item for our tracing of Huna concepts (as I have reconstructed them tentatively
from Hawaiian sources) is found in the X shaped symbol for one form of mana. This
symbol was used in the script and the carvings of Easter Island as well as in Egypt. (Also in
reversed position above the glyph for water or mana in Mayan carvings.)
In the Egyptian glyphs, the upraised arms have also the usual meaning of the Ica, which has
the element of the aka or shadowy body with its inhabiting self or spirit. The glyph, in
Easter Island, for a sick man is a man with both arms upraised.
In the comparative Egyptian glyph for complain (about illness or other things needing help
from the Aumakua, it is to be supposed) the figure of the man not only has both arms upraised
(possibly representing the act of the ritual prayer and the use of the aka body or thread of aka
substance connecting the Aunihipili with the Aumakua) but from the top of the head rises the
Y shaped symbol of mana.
This mana symbol is not explained in any book which I have seen, but the position of it, its
known relation to mana, and the fact that, at the upper end, it divides into two equal parts,
checks perfectly with the accumulated evidence that [is] behind all the external concepts
given to the common people. There was indeed a Secret (Huna) set of concepts and
practices. The prayer ritual included the sending of mana to the Aumakua as a sacrifice to
be used in creating the condition visualized in the prayer. One of the double checks at this
point is the use of a word for dividing to name one form of prayer in Hawaii. (This was
discussed in a bulletin in connection with the kahuna concept of the altar as a dividing of
mana at a high place.)
E. I. symbol of
rising energy
or of life
force. (Dr.
Wolff.)
Egyptian To lock;
to enclose. Key.
Easter Island. Note the odd
Egyptian Glyph of heaven

with
rising mana from below,
perhaps.
Egyptian glyph with the Y symbol rising
filled and grown to realities in the future. See a world at peace a prosperous world, a
happy world. a safe world.
I now present this picture of all in our Group being brought into the Light and standing in
perfect health with a bountiful supply of all things needed for happy living and Service. I see
all of us, including myself, given the power to Serve, the means of Service, and the Joy of
Service. I pledge myself to accept all opportunities for Service with faith and to the limit of
my ability, that from small things I may grow into greater things of Service, and daily become
more like you are more utterly trustworthy in the use I make of the things entrusted to me. I
will strive to do my part to become as I picture myself in the future, healthy, happy and
prosperous filled with the joy of life and Service become utterly trustworthy in every
thought and act and aspiration.
I now present a special mental picture of conditions desired for myself. (Here visualize the
desired personal conditions or conditions desired for others.)
The prayer now finishes. The mental images are released into your keeping to be materialized
as soon as is possible. Beloved and utterly Trustworthy Parental Spirits Great Poè
Aumakua. Now let the return flow of mana fall as blessed rain to bring all good and all
cleansing. The prayer-action is finished. I withdraw from Au.ma.ma..
Some of the Elements of Easter

in the Light of Our Huna Studies
April 15, 1950
EASTER IS OVER, so we may consider some of its elements in the light of our Huna
studies and materials without the danger of upsetting to a degree the many Christian HRAs at
a time when they find joy in a risen Lord. Not that any HRA who is worthy of the name is of
closed mind and blinded by dogma. The majority, like myself, have been reared in the
Christian faith, and even if we have seen in our mature years that its dogmas have been
collected from many non-Christian earlier sources, we still love the old stories, no matter how
discredited they may have become or how clearly we are able to see the human thumb prints
in the margins of the laboriously written accounts of the life and teaching of Jesus and his
followers.
I have long loved the simple manner in which HRA Christopher Tatham, a priest of the
Church of England and one of my dear friends (also one who knows to the last detail all the
possible flaws in the historicity of Jesus and Christian dogmas), speaks and writes of, Our
Lord. Let me quote from his writings (Page 164, of WE THE REDEEMED.)
So far we have considered the Christian ideal, and the promise of the power to carry it into
effect, as inherent within Our Lords gift to his people. Further, we have considered the
normal Christian experience, and have found that the two do not tally. There is a wide
difference between the vision set out in the Christian Gospel and the experience of Church
people today. The recognition of this discrepancy is obviously not going to help us to find an
answer to the problems involved, (Note: The writer is discussing prayer and healing as
presently found in the Church.) but at least it is a very definite step towards a solution, in that
it provides an incentive and a challenge that becomes more urgent as time goes on.
Now, first of all, it must be repeated that Christian people do not as a rule fail merely
because they do not care. That they do care, and care intensely, is witnessed by the degree of
pertinacity that is so continually shown before either a compromise is accepted or the quest
abandoned. Even those who accept the cycle of failure and restoration cannot be satisfied with
such a state of things. They only accept it because they do not know what else to do. Were
they told of a method whereby they might cut that devastating cycle and really break away
from the past effectively, and, their lives having been reconstituted, become different people,
there is no doubt that the vast number of them would only too gladly avail themselves of such
an opportunity.
We are frequently told that the Christian religion is a delightfully simple thing, that any use
of such a word as technique with regard to it, or indeed with regard to any spiritual
development, is outrageous. But is the Christian religion quite so simple? Here we meet a
paradox. It is simple, and at the same time it is intensely profound. On the one hand Our Lord
told us, My yoke is easy and My burden is light, and in another place, speaking of the road
to the Kingdom of God, He said the gate was straight and the way was narrow, and there were
few who found it. Those who say that Christianity is so simple that a child can understand it
are perfectly right, and those who say that Christianity demands the utmost and the highest
endeavor of which a man in his full maturity is capable, and that nothing less can ever spell
attainment, are right also.
In the quoted material just given, we have an excellent example of the trend on the part of
Christian leaders outside the Church of Rome, at least, to make use of modern psychoreligious discoveries and find better ways of getting assistance through the use of prayer,
ritual and psychological techniques.
Agnes Sanford, in her book, THE HEALING LIGHT, 1947, is also representative of the
movement to include a more modern approach, as may be seen in her heading for Chapter III,
Turning on the Light of Gods Creative Energy. She points out the frequency of the use of
the word light in the Bible and goes on to explain that light is energy, and that matter is
energy. She reasons that if we are made of energy, then when we pray to God we should
increase the flow of energy as Gods light, to ourselves for healing. As the X-ray is not seen
by the eye, although it is light and energy, so Gods Healing Light may be entirely real and
powerful while not seen or felt when acting upon us.
In Chapter IV, The Re-birth of Faith: Re-educating the Subconscious, Mrs. Sanford does
not hesitate to deal with the conscious and subconscious as concepts not at all foreign to the
Gospels. Had she gone on into the complex and its finding and draining off, she would have
covered the field rather completely.
As we all know, Huna includes all that we know in modern studies of psychology, abnormal
psychology, and psychic science. It may be considered the most modern of all psychoreligious systems known today. Moreover, even with its amazing freedom from dogma
(coming largely because the na kahuna knew that the conscious mind self was unable to grasp
the facts of higher levels of being or understand the form of consciousness or mentation of the
na Aumakua), Huna throws much light on the beliefs, dogmas and rituals of other religious
systems largely by showing the probable origin of each in some very ancient system which
was highly evolved before being hidden in the Secret, or Huna, (which resulted in its
preservation down to our times in a fair state of completeness and understandability).
To get back to Easter, and the light Huna may throw on it, we [do] not have, fortunately, to
decide whether any of the Christian beliefs are or are not correct. That is a personal matter for
the individual to settle. Our interest as Huna Research Associates is largely focused in basic
concepts that may hold a great truth for us, or help us to a better view of Huna holdings.
Easter sets forth the basic question as to whether or not we, as human beings and children of
God, rise again after death. The idea is very ancient. The very earliest Egyptian records tell
us that the idea of the resurrection of the dead was not only accepted, but was already on its
way to becoming warped and twisted, as all ideas become in time through lack of complete
understanding. It is evident that the Egyptians were once in touch with a source of
information, perhaps with Huna, which taught them of the three selves, three shadowy bodies,
and three manas, also of the survival of these, BUT not the gross body.
The mistaken idea that the physical body also survived death was part of the inevitable
warping of the original teaching, that is plain to see. One can imagine a simple ancient people
seeing the body turn to dust and being unable to understand how it could be brought back to
life and form when resurrected. They must have argued that a man simply MUST have a real
physical body if he is to survive. So, in due time, steps were taken to preserve the physical
body in mummy form and in safe burial chambers.
As all students of Egyptian beliefs will know, the greatest god was Ra (Light or the Sun), and
in later times the closer and more personal gods were a divine Father, Mother, and their Son.
About these, Osiris, Isis, and Horus, many stories were told. Dogmas were developed and
beliefs crystallized. Like Ra, Osiris became the Heavenly Father. By the VIth dynasty, the
belief that the body was to be resurrected became so strong that the idea of a ladder was
introduced so that the physical man so raised from the dead might climb to heaven. It will
be remembered that the Jews record Jacobs vision of the ladder to heaven and the angels
going up and down.
E.A. Wallis Budge, (page lxxi, BOOK OF THE DEAD) writes, When the Osiris of a man
(Note: The several parts of man which we term the soul became called the Osiris in Egypt)
has entered heaven as a living soul, he is regarded as one of those who have eaten the eye of
Horus'; he walks among the living ones (Note: The glyph for the living ones was composed
of three glyphs for life set side by side, checking back to the three selves, three manas, three
akas, and perhaps looking ahead to the three days during which Jesus is said to have lain in
the tomb before his bodily resurrection). He becomes God, the son of God and all the gods
of heaven become his brethren. Moreover, his body, as a whole, is identified with the God of
Heaven.
The eating of the eye of Horus was not surprising. Budge writes a few pages later, The
notion that, by eating the flesh, or particularly by drinking the blood, of another living being,
a man absorbs his nature or life into his own, is one which appears among primitive people in
many forms. But the idea of eating the gods is not apparently common among ancient
nations.
The eating of the gods was, as we know, common to Egypt. We can see how it might easily
have passed on down into later Christianity as a part of the Mass and the ceremonial eating of
the body of Jesus, in the form of the transmuted bread and wine. In fact, it would be difficult
in the extreme to account for the eating of the supposed actual flesh and drinking the actual
blood of Jesus on the grounds of any ethical and idealistic religious system. It is a mechanism
of magic dating back many centuries before the advent of Christianity.
Only when we know Huna and the three grades of mana and their natures and uses, can we
probe behind the decadent ritualistic remains of a once quite scientific set of beliefs and
practices. In our TMHG work, we daily accumulate a surplus of mana and send it to the na
Aumakua to be used to materialize the conditions we ask for in our ritual prayers. At the end
of the prayers we ask that a return flow of the High Mana be sent to us as the rain of
blessings, the pure water in rain being the Huna symbol of the mana used by the na
Aumakua. We do not eat the gods, nor they us. We give our mana and absorb it back in a
different form which aids and purifies, according to our present understanding of the Secret.
Not only in ancient Egypt was the secret use of mana lost. It became a muddled concept in the
hands of men scattered around the world. In Polynesia, Central America and Australia there
grew up the belief that by eating the flesh and drinking the blood of an animal or of an enemy
killed in battle, mana was absorbed. Mana fell to the low estate of the modern vitamin more or
less a life-element to be obtained as a prime necessity.
The mana concept appears, in all probability, in the story of Manna falling from heaven for
the Hebrews who, we must remember, had spent much time in Egypt. The three manas, in
the hands of the men of India, were expanded to forty-nine and the original significance lost
in the idea of the pranas.
In the Christian gospels we read much of laying on hands as a part of the healing rituals, but
we find no explanation of the transfer of either mana or healing thought-forms from healer to
patient. Go read of the use of water in the healing, but not of its value as a physical stimulus
in impressing the Aunihipili of the patient with the fact that it is being cleansed (kala of the na
kahuna) of sins. In the ritual use of holy water in the Church we find nothing of the Huna
knowledge that water can take and store the low mana possibly being used with great effect
in early times in the shock treatment with mana which dislodged obsessing entities from the
obsessed.
We tend to consider the concept of one God to be something handed down to us by the
Israelites, but it is found in Egypt long before the captivity. Dr. Brugsch collected many
striking passages that prove this. Here are some as given by Budge (Pg. xcii Ibid.)
God is one and alone, and none other existeth with Him God is the One, the One who hath
made all things God is a spirit, a hidden spirit, the spirit of spirits, the great spirit of the
Egyptians, the divine spirit God is from the beginning, and He hath been from the
beginning. He hath existed from of old and was when nothing else was and what existed, and
what existeth He created after He had come into being. He is the Father of beginnings God
is the eternal One. He is eternal and infinite and endureth forever and aye. God is hidden and
no man knoweth His form. No man hath been able to seek out His likeness; He is hidden to
gods and men, and He is a mystery unto His creatures. No man knoweth how to know Him
His name remaineth hidden; His name is a mystery to His children. His names are
innumerable; they are manifold and none knoweth their number. God is truth and He liveth by
truth and He feedeth thereon. He is the king of truth, and He hath established the earth
thereupon. God is life, and through Him only man liveth. He giveth life to man. He breatheth
the breath of life into his nostrils. God is father and mother, the father of fathers and the
mother of mothers He multiplieth Himself millions of times, and He is manifold in forms
and in members What His heart conceived straightway came to pass, and when He hath
spoken, it cometh to pass and endureth forever. God is the father of the gods; He fashioned
men and formed the gods. God is merciful unto those who reverence Him, and He heareth
him that calleth upon Him. God knoweth him that acknowledgeth Him. He rewardeth him that
serveth Him, and He protecteth him that followeth Him.
RA, THE FIRST AMONG THE GODS OF EARLY EGYPT, WAS THE
LIGHT
His name meant light or sun. The word of the na kahuna was the same, la, the l
replacing the r in written Hawaiian. The word for Sacred was Laà. The sun was called la.
We may safely conclude that the Huna system was known in very ancient Egypt, but that it
became much contaminated after the na kahuna departed. Witness the long list of gods who
followed Ra. By the XVIIIth dynasty, the great god was Amen with whose name we still end
our Christian prayers, but his title was Amen-Ra, and he also retained the title of The One of
One. He was spoken of as having had two risings (check the idea of resurrection), and
was called The Lord of the World and The Prince of Light and Radiance. (The idea of
radiation, kaa in the language of the na kahuna, seems gradually to have become lost as an
important factor or mechanism of contact with the Higher Beings. It does not appear in the
titles applied to Jesus except indirectly in references to the radiant light of the halos the
glory of which we read in the Greek versions of some Gospels.
The root word ka was used in Egypt down the centuries, and at last comes to us as the soul
because we have no other word with which to translate it in English. It gives every evidence
of being the aka or shadowy body of the Aunihipili as known in Huna. (It has been shown
in Bulletin 29 as the glyph of the two upraised arms, the glyph perhaps giving us the
significant indication that it is through the Aunihipili and its aka threads for arms that
contact is made with the Aumakua.) In Hawaiian, the root ka has several meanings, all
important to Huna.
1. To radiate out from a center.
2. To strike against. (This was the Huna symbol of making successful contact with the
Aumakua via the aka thread the Aunihipili doing the work. If the prayer rite was not
a success, the kahuna was said to have missed the mark, as missing a mark with a
thrown spear, in this case with the mana-activated aka thread extended a finger.)
3. To bail water. (Symbol of a rapid moving or flowing of low mana)
4. A vine, the branches of which spread and run. (Symbol again of the mana in
movement.) (The root with an added a gives kaa, which has much the same set of
meanings, but also the important meaning of a strand of a cord, which connects the
concept of radiation with the aka thread.)
In connection with our study of the possible Huna and Egyptian origins of things found in
Christianity, it seems most significant that the same Huna word that we have been discussing,
kaa, had also the meaning of A CROSS. To the na kahuna, the cross was the symbol of
obstruction or objection to any form of progress, and may have pointed in the connection
with kaa to the complex or other obstacles which might prevent the Aunihipili from making
the desired contact with the Aumakua upon order from the Auhane or what we call the
conscious mind. There are two other words in the Hawaiian for cross. Kea, which also has
the meaning of to hinder, to object, and one of to shoot or throw arrows of sugar cane
note the idea of trying to hit a given target. The second word is amana, whose root mana
brings us back to the idea of the vine, and includes in a roundabout fashion the idea of a tree
and its trunk, trees being used in making crosses in building houses. The simple cross has one
crosspiece and might symbolize the blocking of only the low mana flow. The cross with three
crosspieces, which is met with in Christian symbolism as well as in the symbolism of other
systems, may be the original Huna version of the Tree of Life in which the three manas,
three selves and three aka bodies are all indicated.
In the ritual of the Mass we have what is considered the most important observance of the
older forms of Christian worship. It has been reformed to the taking of communion in
Protestant churches, but for us, the need of the moment is to see if we can find in the origin of
this ritual eating of the god and drinking of the blood, some of the things important to Huna.
It is evident that the Mass was borrowed from earlier religions and worked over to fit
Christian purposes. We recall the period when efforts were made to gather and burn all the
libraries of more ancient writings. Fortunately much escaped, and we have not been prevented
from examining at least some of the evidence which shows the heathen origins of borrowed
and distorted rituals and dogmas.
The New Dispensation offered as an excuse for such actions, may be seen in a verse of the
Catholic Office of Benediction of the Most Holy Sacrament (See THE RITUAL OF HIGHER
MAGIC, by Furze Morrish for this material and much additional speculative comment.)
Tantum ergo Sacramentum Therefore we, before Him bending,
Veneremur cernui: This great Sacrament revere:
Et antiquum documentum Types and shadows have their ending,
Novo cedat ritui. For the newer rite is here.
Praestet fides supplementum Faith, our outward sense befriending,
Sensaum defectui. Makes our inward vision clear.
The ritual absolution or cleansing of the ones performing the rite checks with the Huna kala
or cleansing.
The invocation of the angels of the several orders is similar to the Jewish Rite of Angel
Invocation and also checks with the Huna rite of making contact with ones own Aumakua
and, through it, with the Great Company of na Aumakua. In Egypt the phrase, great
company of gods is often met in the inscriptions. The glyph for such gods is a square like a
small flag, set at the upper end of a long thin rod reaching down to the base line of the
writing. The rod could well symbolize the aka thread of contact. Several such glyphs in a row
give us the great company of gods. The word angels is better for use in a religion in
which only one God is recognized, even if He be a Triune God, and even if His Son, Jesus, is
also God in theory.
It is highly significant that no offering or sacrifice is made in the Mass. None was made in
Huna, and both rites aimed at making contact with Higher Beings, although the Christian rite
allows only for the feeding of the lower man on the body and blood of the High Being while
in Huna the lower man offers his own life, not as body and blood, but as his mana life force.
With this offering in the Huna ritual, and with the feeding back of the High Mana from the
Aumakua at the end of the rite, we see a completed and reasonable act of prayer.
We must not discount, however, the importance of the use of the Host and other things which
provide excellent physical stimuli to reinforce the rite all excellent Huna. With such a very
little change and addition, the rites of the Church could be made to conform to the ancient
Huna in all details perhaps even in power to obtain results such as those obtained by the na
kahuna. MFL
BOOK REVIEW: THE EXPANSION OF PERSONALITY

By Ernest McBride
HRA Ernest McBride has been with us since the early days of HRA. He heads his own church
and is a very modern thinker. His book is nicely mimeographed and bound in a soft cover. 48
pages. Price $2 plus sales tax in California and 8 postage. Address him at 1207 No. Orange
Drive, Hollywood 38, Calif.
The well planned book lays out a regular set of daily readings and disciplines for the reader
to work through to the end of expanding the narrow confines of habitual thought and reaction
patterns. It is designed to present to the reader, [one] section at a time, the various elements
involved in living more fully and better from a psychological and slightly religious angle.
A good sample is found on page 8 under the heading of INSTINCT OF RADIANT
CONSTRUCTION. There [is] given a list of words and some pointed comments, all
expanding the general idea and bringing it into clear focus for examination, meditation and
eventual action. Here are some of the words:
Act, build, create, exploit, invent, organize; originate, mold, shape, and use. Construction: to
set in order; to put together the parts of something; to build. Radiant Construction is the
building of anything that will enhance the lovingness of life that will promote enduring
happiness. It is always accompanied by good will, kinship and enthusiasm. To understand that
the greatest and most thrilling project of which any man is capable is the construction of a
strong, vivid, integrated, expansive, effective personality.
Space is given to short and pointed expansions of the topic, such as, (under Decisions To Be
Made) To understand that I am a free flow of power, which I can mold and shape to such
ends as I desire. To be richly inventive and original. To have sublime self-trust. To have a
passionate delight in radiant construction.
At the end of each page, one finds a few excellent quotations from assorted sources, some old
and some as new as one from Don Blandings A Grand Time for Living which will bear
quoting here:
As long as I walk on my two feet; Blue horizons ever retreat
But the super-sonic plane of mind leaves blue horizons far behind.
*************
Another new book, Psychical Physics by S.W. Tromp, done in English by a Dutch professor
of Geology teaching in a University at Cairo, Egypt, is in the Study this week on loan. It
covers the physics of dowsing, radiesthesia and kindred divining phenomena. After reviewing
the field and recounting the results of many tests, experiments and studies, a few new theories
are advanced. [It is] filled with technical explanations which need a combination of electrical
engineer and biologist to understand fully. Part III has much material on the subject of
hypnotic phenomena. [It] does not discover the manas or aka threads, and skirts the
subconscious.
NEWS NOTES & COMMENTS

HRA MEADE LAYNE, so well known to most of the HRAs as editor of the ROUND
ROBIN, his mimeo magazine which has covered so wonderfully all phases of studies related
to our own, and head of the BSRA, of which I stand with him as one of the directors, will be
aided by orders for the new book ETHER SHIP MYSTERY AND ITS SOLUTION, reviewed
and mentioned in recent bulletins. Like most of us, Mr. Layne is convinced that the FLYING
DISKS are real, and of the utmost importance. The evidence for their origin on the etheric
levels, and with the ether entities behind them, is given in the new book as information that
should be spread as far and as fast as is possible. More of the books are being made up all the
time and deliveries are faster.
In spite of the liberal response to the appeal at the first of the year for donations, over and
above the usual subscriptions, Mr. Layne tells me that only enough help was given to clear
back debts and make possible the January issue of ROUND ROBIN. The issue planned for
March 2nd has been held up in hope that some really abundant gift might be received and, of
course, the issue planned for April 15th is forced to wait. I hardly know what to suggest. We
all know the great service done through ROUND ROBIN and the BSRA releases (the latter
have been possible to send out, as they are of only a few pages and can be mimeographed by
Mr. Layne on a small hand machine) and I am sure that all of us have done our best to support
this work to the limit of our means.
I realize that most students of the occult as we are classed are of limited means. Our
efforts have been made in the direction of psycho-religious research instead of money
making. I also know that times are none too good. Our own HRA membership is now a third
larger than last year (July and August), but the help sent to Cigbo during the past three months
has dwindled to a little over half what it was. I had hoped that by making the bulletin larger
and sending it out twice as often, the interest would grow as well and with it, the support, but
it has not worked out that way. (This is not a beg on the part of Cigbo. He will continue to
work with what you send in, and when your combined interest indicates that changes in our
activities are in order, they will be made.)
Meantime, as of the issue of the next bulletin, the semi-annual clearing out of dead wood from
the HRA Bulletin list will have to be done. So many come in, you know, and are never heard
of again after their first letter. Also, the first notice we have of the fact that many HRAs are no
longer interested is the return of a bulletin with the envelope marked Moved No Addr.
Return to Sender. Postage due 2. It would be a great favor to me if any HRA who has lost
interest would squander a penny post card to say so and to stop the waste of bulletins. About
one-tenth of the HRAS are carrying the greater part of the weight of Cigbos box at the
present time. The other nine-tenths either can send nothing or send in so little that it will not
pay for the stamps used in sending them the bulletins. All this just for your general
information. I feel that the Huna recovery is under Guidance and that if changes are needed in
the way we are working, we will be Guided to make the right changes.)
THE PAGE OF INSPIRATIONAL MATERIAL will be included from time to time. In this
bulletin it has been replaced by the Egyptian gleanings on the concept of God one which
will bear meditation by the best of us.
A GROUP meeting in Van Nuys, Calif., studying Huna and other related things, can accept a
few more. A Southgate, Calif, HRA asks if there is another HRA in his neighborhood with
whom he might undertake Huna experiments. Send your letter to MB and I will forward it for
you.
OAHSPE ON HEALING. HRA. M.G. calls attention to Book of Judgment Chapter XVII,
verse 10, as giving us something to strive for in our Huna work. This verse lays stress on the
importance of preventing disease and thus avoiding the necessity of trying to find healing
when disease strikes. Right control of our Aunihipili and of what we think of the things that
cause fixations all help prevent later trouble.
Letters, TMHG, Articles & Comments

May 1, 1950
VERY IMPORTANT NOTICE

The HRA Telepathic Mutual Healing Group hours are changed by the beginning of
DAYLIGHT SAVINGS TIME. For all of you whose state goes onto Daylight Savings Time,
the hours remain the same as before because here at the Study in California I have changed
over to the new summer time. This throws our two periods in the day ahead an hour for any
HRA whose state has not gone over to the new summer time.
As the bulletin goes second class mail and may not reach some of you in the east for two
weeks, I will observe TWO periods each afternoon and evening, one at the old and one at the
new time. After May 15th, only the advanced time will be considered and under it, the usual
two periods.
THE NEW PRAYER-ACTION RITUAL has been much praised in the letters which have
come in. Here at the center I have noticed a sense of greatly increased power, and know that
many more are observing the mutual healing periods. Here are bits from some of the letters.
A.L.C.C., a rather new HRA, writes, I have been enjoying my set of the back bulletins
immensely and am now following up for a second reading for more details. I am with you at
the TMHG time each day now using the new form. I must say that my patient has already
shown some very good improvements, be they from whatever source. (Patient also treated
via him in the TMHG.)
W. McG. writes, Working with you and enjoy the bulletins very much. I am glad you think a
picture helps in making the contact and here is a better one of me. Very happy to be working
with you and my fellow HRAs in the TMHG work. I am feeling stronger every day.
S.M. praises the new prayer form and makes me blush happily with, What a honey that last
bulletin (No. 30) is! Youre the wonder man of the age.
J. D. writes, Thank you for the two April bulletins they are extra fine. I am studying them
with deep interest. The deeper our research goes, the more exciting it becomes. (She adds a
note on another matter which is interesting:) Friends from New Mexico visiting me last
week quite casually mentioned that there is a lively traffic in caves in the mountains there
buying and selling them as retreats. (From atom bombs.)
H.J.S. writes, I received. Bulletin 29 and found it very interesting, especially that beautiful
new ritual prayer for TMHG. I myself continue to have remarkable success in my work and
there are pleasing conditions all along the line due to this daily contact with my Aumakua. I
do not worry over my problems any more and they are being solved with ease.
Mrs. C.B. writes, I am not so depressed. I know it is the result of the Huna prayers and I
feel very close to something very warm and friendly and protective something that I wish I
could retain and feel permanently. I hope all members will realize how much you are giving to
this Truth (I am so often given praise and credit beyond my deserts for the part I play.)
More letters on various topics will undoubtedly be of interest to the majority of you, so I will
reproduce parts here and sometimes make comments. I go to the post office each morning
immediately after breakfast to mail things and to get my mail from Box 2867. Then, when
back home, the smaller mail delivered to my home has usually arrived and I go out to the
Study and begin the happy task of opening the letters, making notes on file cards, and reading
the news from my many scattered friends. I have often had mail from Australia and England
on the same day, with letters from far and wide here in our own country. Canada is frequently
represented as we have some fine HRAs there, and now and again I hear from a dear friend
whose letters come from behind the Iron Curtain and whose messages must be read between
the lines in part.
The reading often continues until after lunch and on until almost three as some letters are
pages and pages long and others contain articles to be read or books are sent and need
glancing through. After the 3 oclock prayer time I usually have a cup of coffee with Mrs.
Long and our Miss Doherty, who has long been part of the family and who writes with Mrs.
Long. They lay aside their writing and we relax for a few merry minutes together. (They are
doing another book just now.) The absolutely necessary work on the garden and lawn comes
next, and errands are run. These days the lawn is finished being watered, as a rule, just before
dinner is called at six.
Then comes the TMHG period again, and by 7:30 I am back at the Study and ready to begin
answering letters. Time has to be taken once a week to write a new tinned letter, cut the
stencil and run off a goodly stack which sometimes has to be replenished as much as twice
if the mails are extra heavy. A few lines on the tinned letters may be enough, or there may he,
and usually are, letters asking many things which take long letters to give the replies. New
HRAs who have just made contact are the ones needing answers to the most questions. Often
there are long delays while I find the old bulletin stencils and mimeograph back sets and
assemble them in order to supply a call for the back sets. At any time between ten and
midnight I call it a day and head for bed.
Every other week, just as I at last get almost caught up with the answers to my letters, it
comes time to begin work on a new bulletin. All that week letters are read, but only the most
urgent are answered and the book orders filled, if there are any. Unanswered letters, and some
of the very long letters which must remain unread for a time, pile up in their trays on my desk,
and the little Study becomes a wild clutter of books, marked letters, stencils, mimeo sheets
and commotion. The arrival of visitors at such times adds up to more or less complete
confusion. By the end of the week, always by what seems to me to be a true miracle, the
bulletin finally gets off and I would breathe a wonderful sigh of relief were it not for the
weeks accumulation of letters. This accumulation, together with the incoming letters each
day many HRAs write me long letters each week starts the cycle repeating itself.
Sometimes I have to be away for most of a day and sometimes visitors who do not realize
how full my time is stay longer than the half hour which I have tried in advance to impress on
them is the utter limit of available time.
I have given this detailed picture of my day so you can more readily picture what goes on at
the Study, and because I enjoy so much hearing about your days and activities in your
letters.
(As all letters are from HRAs, I will use only the initials of the writer in the following.)
Mrs. M. M., from a small town in the East writes, I want to tell you how much I like the
inspirational page of your bulletin and how helpful the prayer action that was sent. The
bulletins are so very full of wonderfully interesting things. I long to get the books you
suggest. Easter Island was always a fascinating subject, but I could get only so far with it.
It seems very strange to me that the subjects Ive always been so fascinated by, I am learning
more and more about through you. But so humbly. And Im too ignorant to be able to
contribute anything. Im just like the little boy who presses his nose against the window of the
candy store thats all. I can just look in.
I have missed some of the prayer times at 10 P.M. here, but it cant be helped. When I can
join you, I feel the contact very strongly, as a great happiness as a spiritual handclasp with a
loved friend. I have no friends here, and it makes my contacts with you full of blessings for
me. I believe that nothing is chance that everything is under Guidance.
I feel very badly that Meade Layne is having such hard going. He has opened up new worlds
for me and has been to me, so patient, so wonderful a friend.
Both Charles W. Kenn and P.S., have written from Hawaii to give late news of the Sacred
Stones also called the Healing Stones pictured in the set of illustrations for SSBM sent
out by Cigbo for his brithday presink in February. I quote from the latters letter, as it is
shorter.
You might be interested to know that I made a visit to the Healing Stones at Wahiawa
recently. They are now enclosed in a concrete building erected by a Japanese woman a few
years ago, and there is considerable evidence of use by Japanese people as there are burnt
ends of joss sticks and candle drippings around the base of the stones. The Hawaiian Civic
Club of Honolulu plans to provide a more suitable setting for that other series of stones
known as Kukaniloko. These are the well-known stones used by expectant mothers of the
ruling class among the Hawaiians on this island as a means of insuring painless births. The
attendant obstetrical kahuna was always at hand to assist. These stones are still in the middle
of the pineapple field just beyond the second bridge after you pass through Wahiawa.
In Honolulu, about 20 years ago, I was given a very favorable lease on some ground, after
promising not to cut down the large banyan or the coconut trees on it. An elderly Hawaiian
woman frequently came to a very stately coconut tree and wept as she looked up at it. (Later)
her son reluctantly explained. He said that the tall tree was Kalakauas tree (a late prince of
royal blood) as his umbilical cord had been buried at its base when the tree was planted at the
time of his birth. He and his mother were guardians of the spot, with the house they occupied
provided rent free by the estate. This ties in with the similar high regard shown on Easter
Island for the Ku piko, or navel and the cord at birth. (Supposed to symbolize the connection
with all the ancestors.) Kalakaua was very proud of his genealogy and had it traced back to a
long line of chiefs and kings to prove his own powerful mana. (In the later and decadent
Huna, it became the popular belief through all Polynesia that mana could be thus inherited as
well as absorbed from external sources, even at times to the point of eating the fallen enemy.)
LETTERS TO THE EDITOR

J.A.H. has been trying to help me to figure out some way to take care of my heavy
correspondence better, as has Wing Anderson. They agree that I might try conducting the
HRA work like a magazine, and instead of answering letters directly, answer all questions of
general interest in a Letters to the Editor department.
J.A.H., whose articles appear in ROUND ROBIN always writes thoughtfully. I quote:
A Letter to the Editor department isnt a bad idea at all. Youd be surprised how much we
like to see our ideas in print. Not only that, but it would give the rest of us an insight into what
the others are doing and thinking. If it were properly engineered you could steer the lot of us
into better Huna research.
The TMHG work is the best part of the whole project. This could be extended to include
requests for enlightenment or the acquisition of truths buried in the old Huna lore. You are
right, I think, that Huna is a remnant of the original Arcane Sciences. This knowledge is all
kept [secret]. In Huna we are searching for it back through the externals. It can come to us in
three ways: first by being taught by those who know a rare deal, but one which has
happened to me second, by remembrance, that is, receiving as a memory handed down to us
from the na Aumakua, [and] third, by piecing together various bits of pot shards until we have
the whole picture again a method physical science follows.
About the pendulum: the little research Ive done shows me that the basis of success with
them is an unquestioning confidence in them. If a person can become acquainted with his
Aunihipili, he can accomplish the same effect subjectively and without the pendulum. This
effect I have experienced many times. It is a lower intuition. It is not 100% perfect; Id say
about 80%. That is because the Aunihipili has not the broad view of events which will
transpire in time, as has the Aumakua. The higher intuitions, which always come from the
Aumakua, are always 100% correct.
HEALING WATERS
C. T., who has been an HRA from its first days, gives some very excellent findings and
conclusions after his many months of study and testing. I am still pushing ahead in Huna I
mean, I am plugging along regardless of how useless it often appears. Just the same, the
whole picture is changing. It seems that old forms and past conditions somehow have a
certain resistance to being cast out to make way for a more desirable future. I accidentally
stumbled onto a way to gather tremendous charges of vital force. The magazine title, Healing
Waters struck me with an odd effect.
By visualizing mana as Healing Waters flowing through me from Ku and Hina to Ku
and Hina, and expressing this idea aloud as in a song using no exact words, just picturing
the process mentally, the results have been consistently stronger than in any other method I
have tried. Singing my whole prayer-action, matching words with thought-forms makes the
whole prayer process seem very much more effective and stronger. I believe prayer spoken
aloud or chanted, as mentioned in Oahspe also, must have some foundation in natural law.
Does the voice enliven the activity along the aka thread? Does it aid coordination between the
Auhane and Aunihipili as far as the thought-forms are concerned? (I believe C.Ts. conjecture
is right.) I am inclined to feel so for there is a difference in the use of the voice setting up an
added and aiding vibration even if it be but a humming.
For several weeks I have been coaching a small group in seeking wisdom. It is still [too]
early to predict results, but interest is good. The group so far has not numbered over six. I
suggest they all get SSBM but could use a few more Huna pamphlets.
EMANATIONS
S.G.P, who has run many tests and has checked with skill the Huna theories, reported recently
reading from page 127 of Dr. Fodors Encyclopaedia of Psychic Science (a few copies of
which are still available), the following from a long article on Emanations these being
ectoplasmic and of what we call mana.
Capt. G. Mondeil, in a large volume (in French), describes experiments with an electric light
globe in darkness. If one holds it by its base in the left hand and rubs it slightly with the open
right, in one or two seconds, if conditions are right, the lamp will be seen completely suffused
with a milky light. The light is bright enough to illuminate an object placed in contact with the
lamp. The same result was obtained if the lamp was rubbed with a rubber-gloved hand.
S. G..P. tried it and reports, I found that I could do it. The mana emanations are quite visible
from the right to the left hand the light being cloudy white, similar to that of an ectoplasmic
mass but luminous. I could see my shirt front. Proves that mana is actually transmitted. (In
another and earlier set of experiments, a very interesting thing was reported covering tests
made by holding the pendulum over various parts of the body. Its movements and response to
left and right were as to be expected, but a very strange thing was observed. When held over
the top of the operators head, there was discovered a spot over which no pendulum motion
took place. I would like to hear from other HRAs on this test.)
H. J., long in the study of the materials of the psycho-religious field, writes, The ritual prayer
is thrilling. Without making an attempt to make contact with the na Aumakua, I can feel wave
after wave of stimulated circulation go through my body as I read the prayer. I try to analyze
this and can only conclude that the meaning and intention of the Auhane is accepted by the
Aunihipili, insofar as the words are comprehended by the Auhane. It does not mean that the
prayer is granted immediately, or even that it will be granted at all by the Parental Spirit. It
merely means that the Aunihipili is in a submissive and receptive attitude.
The technique inferred in that prayer is indeed profound. If a similar submission to the
Higher Will can be achieved and maintained by the Auhane, nothing but good can result. To
believe that you have already received the answer, of course, helps to eliminate doubt from
the mind of the Auhane, but to so believe is not pure worship of the utterly trustworthy Spirit.
I know that the mind, with its desires, is a magician, and it might materialize something that
only has to be dematerialized later. Remember the bitter concoction the children of Israel had
to drink because they couldnt wait for the law? To materialize our needs at the moment may
be difficult, but to dematerialize what is useless is harder and even more bitter. To conquer
ignorance is hard, but not so hard as to un-know what has been experienced.
G.S. writes, If you can read Polynesian, maybe you can translate the following. It is not Latin
or Greek or any language I know. (He got it from a spirit who claimed to be a Polynesian
during telepathic mind projection searching for the na kahuna.) Nema reverof yrolg eht
dna rewop eht, dna modgnik eht si eniht rof live morf, stbed ruo su tub noitatpmet otni ton su
dael, dna srotbed ruo evigrof ew sa stbed, ruo su, evigrof dua daerb yliad ruo yad siht su, evig
nevaeh ni si ti sa htrae no enod eb, ll1w yht emoc modgnik yht eman yht eb, dewollah nevaeh
ni si ti sa htrae hcihw rehtaf ruo.
I strongly suspect that G.S. is just pulling my leg. (Turn this sheet over, hold. it to the light,
and begin reading from the bottom up, as I did, and it will translate itself.)
BOOKS, NOTES, ARTICLES, COMMENTS ROUND ROBIN

I am delighted to say that, as I am working on the present bulletin, a new R.R. has arrived. It
has been delayed, but has been well worth waiting for. It is always a great pleasure to have a
new ROBIN, and I have just paused for afternoon coffee and a quick look through. Excellent
new material from the Mark P. Spirit controls is presented and I note many intriguing
statements from page to page. Communicator says we should live 250 years and goes on to
tell why we grow old too soon. There is a discussion of the Aumakua and of consciousness as
a single undivided unit. We are told that we can reincarnate or not, as we wish. Masters, astral
shells, suicides, and many other topics are discussed.
HRA John Hilliard with Editor Meade Layne, provide fascinating pages digesting the latest
ideas on Electronic Communication the Future Basis of Spiritualism, and in twelve pages
condense the now famous lecture by Ernest Thompson given in 1948 in England in which he
tells why he thinks we will soon have a mechanical means of communicating directly with
those on the other side. The Mark P. communicators have exciting things to say on the matter,
and it is an education in itself to follow the statements, arguments and theoretical approach to
something that may startle the world almost any day now. Meantime, while the work of
perfecting the instruments for communication is continuing, one of the communicators has
this to say to encourage the impatient. You can learn to hear us speak, most of you, simply
by listening. Ask your question, relax, listen, reject every other voice save the one which
replies to you. It is not an occult power this clairaudience as you call it. He then goes on
to explain at length how this is possible.
There is an amazing account of how a secondary voice seemed to be going along with that of
the entranced medium, Mark Probert, when the trance lecture was being recorded on a
modern instrument. This was considered a defect in the mechanism until it was noticed that
the secondary voice was sometimes using a different word here and there. The communicators
were consulted and it turned out that at times the instrument was picking up direct from the
control as the secondary voice, and that sometimes the mind of the medium was changing the
words before they were spoken. Reports have been accumulating from here and there of
accidental hook-ups over which the there living have accidentally spoken to the here
living. (If you are not a subscriber, send 50 in stamps and ask for a copy of the April, 1950
ROBIN. Address: ROUND ROBIN, 3524 Adams Ave., San Diego 16, Calif.)
DIANETICS is something new that has been called to my attention by a number of HRAs
who have read the article in the May number of Astounding Science Fiction magazine,
written by L. Ron Hubbard, an engineer and writer of science fiction stories. Hubbards book,
Dianetics: The Modern Science of Mental Health, will be released about May 15th by
Hermitage House, Inc., 1 Madison Ave., New York 10, N. Y. There was also a review in the
April 5th issue of Pathfinder.
The 39 year old engineer and traveler who writes this book may have made a great discovery,
or he may not have. We will know in due time. If he can, in his book (where he promises to
give full details of his methods of finding and draining of fixations) substantiate his claims,
we will possibly have something of the utmost value to our Huna studies as well as to the
world in general.
The story which Hubbard tells is as colorful as his science fiction yarns. It seems that some
time ago he became interested in psychology and the ills caused by thought blocks. He
studied the problem of psychosomatic illness and considered the native magic of savage
tribes, hoping for a clearer understanding. Deciding soon that the cases which he observed did
not fit the standard theories of modern psychology, he struck out on his own and ended up
by discovering that the mind is really two minds, which is good Huna.
Pathfinder says of these two parts of mind, One is the conscious mind, analytical and
rational, seated in the central nervous system, a fairly recent development in human evolution.
The other, underlying it, is a primitive but potent legacy from mans earliest one-cell
ancestors. It can distinguish but one thing pain. It never loses consciousness, and when the
so-called conscious mind does, it takes over. While it commands, any sensation with even
remotely unpleasant associations is promptly filed in the pain-fear-emergency classification
(of memories). Any later reference to such a memory automatically evokes the pain-reaction
a panic, amongst the cells, which ruins their cooperative group function as part of a highly
efficient thinking machine. The conscious mind may realize that it is behaving irrationally, but
it is helpless.
The reviewer goes on to say that Hubbard, by dint of much experimentation, decided that the
generally accepted idea that these hidden memories could not be recalled by the action of the
conscious mind, was wrong. SO, after much prodding of the memory of his patients, he
succeeded in getting them to recall the pain or injury which had originally caused the fixation.
(Hubbard calls these engrams in his efforts to keep from using the terms made familiar to us
in psychology.) In what he has named the Dianetic Revery, his patient is helped to awaken
the memories of the first injuries. He claims that in some 200 cases he has had 100% success
in finding the original engrams and in doing so has drained them off and cured his patients.
He further states that he has done this in about 50 hours instead of the usual 500 to 1000 hours
taken by the older methods. This is indeed a big claim, but listen to this.
He says that when his patients have broken through and recalled the original fixation, it
begins to clear that blocked part of the memory, and, as block after block is removed, almost
perfect recall of anything in the patients past can be made with ease. For this reason there
is attained a greater mental efficiency and sanity. Also, wonderful to tell, the patient becomes
progressively more and more honest and moral, with greater good will toward his fellows.
The ad for the book promises that, Dianetics will help the reader to eliminate any
psychosomatic illness from which he may suffer, so it is to be supposed that a person of good
intelligence, perhaps with the help of a friend, may put the method to use, find his own
engrams behind each of his blocks and ills, bringing them to light and getting rid of them by
the accepted process of rationalization. As nearly all disease seems to have at least part of its
roots in the engrams, it would be supposed that, if the method works as claimed, the average
individual might improve in health to a remarkable extent, and in mental efficiency to a
surprising degree.
In terms of Huna, what Mr. Hubbard seems to have done is to toss aside the idea that the
Aunihipili is a part of the Auhane. He has decided that our good old George, when the
Auhane is knocked out partly or totally, carries on valiantly, but without the benefit of having
the Auhane to apply its logic to all experiences and memories before they are made into
permanent thought-forms and stored in the aka body. These unrationalized sets of thoughtform memories have the strange characteristic of NOT being tied to the usual run-of-the-mill
memories by aka threads of association, and therefore cannot be recalled as can other
memories. We all know that George, when confronted by a duplication of some situation
similar to the one which caused the complex, will react to this new triggering by exploding
into action, be it in illness or tic or neurosis of a peculiar type, including phobias and
compunctions.
Mr. Hubbard points up very clearly his discovery that the lost memories are not tied to others
through the usual logical association processes. He shows that they are illogically associated
in an ever-longer string, with illogically similar ideas we say translated so that a fixation
caused by a frightening licking of the face by a cat, may, in later life, have been associated
with a dozen only slightly similar physical sensations even to the victim going off the deep
end if touched by a wet wash cloth in the hands of a nurse.
In his work, the engineer was not at all interested in old theories. Like ourselves, he demanded
something that would work. He saw that in the usual psychoanalysis, the end of the long chain
of translated ideas was picked up and that one had to work back along the chain day by day in
the hope of getting eventually to the first or original impression from which all the others
grew.
His greatest single claim and our greatest hope that he is right is based on his discovery of
a way to ignore the very long chain and get at once to its beginning. He says that he has found
such beginnings to have taken form as early as 24 hours after the patient was conceived
once in the case of a mother suffering with such a bad cough that it caused the injury-painthought complex to form that early. In passing, we may do well to remember that men like our
HRA Dr. Fodor, have long since traced such traumas back that far, and some cases have even
been reported that strongly suggest a preconception source of psychic injury.
Engineer Hubbard says in his article in ASF magazine that he found hypnosis and relaxing
drugs less than enough to gain his ends. I take it that these are no longer used, although he
hints that the new method will best be put to use by medical and professional men whose job
is to treat such conditions.
While we have all been disappointed in the past many times by the promises of great things
which failed to pan out, I cannot help but hope that here we just might have something. As
soon as the book is out we can begin to evaluate it. I will report on my findings as early as
possible. (And here I have run out of space for the page of inspirational material which I
planned to gather and present. MFL)
The Importance of Mana in Prayer-Action,

Huna in the New Testament
May 15, 1950

NEWS AND COMMENT

Owing to the greater-than-usual slowness of 2nd class mail deliveries these days, several
letters have arrived asking what has happened to Bulletin 31. It may still be on the way. Give
your bulletins a chance before asking for duplicate sendings. (Some HRAs frequently send in
stamps, instructing Cigbo to use them ONLY to send their bulletins by 1st class mail. This
takes 6. Some ask that theirs be sent air mail, which takes 12 a time. With some HRAs, our
work with Huna is a top priority matter.)
The clearing out of the dead wood in the HRA membership has not even yet been
accomplished. Cigbo hides the file cards when there is time for the job and when the cards are
returned, there is no time. However, speaking of Cigbo and his scratching, he wishes to
announce happily that since his troubles were mentioned recently, he has been better
remembered and his scratching score has been improved. He even has a dime and four
pennies in his piggy bank against the anticipated brithday cerebration for his HRA friends
come next February.
I would appreciate it if, when you write to me, you would tell me how you like having the
letters section of the bulletins made larger, as in the last bulletin. If you like letters, we will
have them. I am taking it for granted that when you write me of your experiences or findings
in Huna, or your ideas about it, you will allow me to reproduce parts of your letters for the
benefit of other HRAs. I always try not to touch on personal matters but, if you wish to warn
me, just say, Not for the bulletin and I will know.
About a year ago I asked the HRAs who would chance letting their names and addresses be
known to other HRAs in their vicinity to let me know. While groups may not necessarily be
formed as a result of introductions, some very enjoyable friendships might be formed. I would
like to have a mark on the file card for each HRA showing his or her wish in this matter. Will
you let me know? You might also tell me whether I might use your full name and give your
city and state when presenting parts of your letters. It seems too bad to have to be so secretive
with each other. I am sure that all HRAs are fine people very far above the average in
outlook, experience and intelligence. Not one, so far as my happy association with all,
knowing them by letter or personally, has ever turned out to be less than honest and kind.
On the other hand, since we have been working together with Huna, I have met or
corresponded with some of the grandest people I have ever had the good fortune to know. As I
have boasted before, we have in our ranks the most outstanding students in the land when the
psycho-religious field is considered writers, lecturers, teachers, ministers, priests, many
doctors, farmers, business people, skilled artisans, men and women from every walk of life. I
am so very proud of you all, that I feel wickedly selfish in not being able to share you all,
completely around the circle. I wish we could have a national Huna convention and all attend
and shake hands.
MANA FOR THE PRAYER-ACTION

In the TMHG work with the new prayer ritual which has been found good by almost
everyone I wish to make the suggestion that after you send your surcharge of mana through
the braided cord to the na Aumakua, (See Bulletin 29, pg. 8, paragraph in the middle of the
page ending with the words, Accept it with my love and joyous giving.) a pause of about a
half minute be made and a new charge of mana accumulated. It is the common experience of
many HRAs that immediately after sending the mana to the na Aumakua, they find that they
tend to fall almost into sleep. The mind wanders and the work becomes dim and mechanical.
If a pause is made and the mana supply is built up again by your favorite method, the
sleepiness caused by the lowering of the mana charge will depart. The Auhane will again have
mana to use in exerting its will and there will return a brightness and mental clearness such
as is needed in picturing the world at peace and the following mental images of the desired
conditions.
When the mana level falls below the easy reach of the Auhane, figuratively speaking, the
Aunihipili slips the leash and goes racing off. We are not aware of this unless we have learned
to watch for just such things. Ordinarily, we find ourselves in a dull state in which we are
mechanically going through our prayer rite, speaking aloud or reading the words, but almost
unaware of them. We may not become aware for some time that other thoughts have intruded
themselves in the back of our minds and their drift is causing that strong pull that is bending
our attention away from what we are trying to do.
This is a very important thing to understand. So far as I know, no ancient or modern psychoreligious system or teaching except Huna explains the fact that the Auhane or conscious
mind self is able to control the Aunihipili or subconscious self ONLY if there is a sufficient
charge of mana or vital force in the aka or body to allow the Auhane to get enough of it to use
as will.
The will is nothing hard to understand. It is low mana taken by the Auhane and put to use as
middle mana (mana mana), the purpose of which is to control the Aunihipili. Without such
control, the Aunihipili is cast adrift and left to its own devices. Invariably it will begin playing
with remembered ideas and these are what we find drifting through the back of the mind,
becoming more and more clear until, unless recognized and checked, they fill the entire mind
and crowd out the thoughts we are trying to think.
The full charge or even the surcharge of mana is one of the very basic things in prayer of any
kind. Huna has taught us that if the Aunihipili and the Auhane are to work alertly,
purposefully and effectively together in the act of making a prayer, there must be enough
mana to supply the power for the thinking processes of each self. Modern psychology does
not deal with prayer, but from it we learn that if the supply of vital force falls to a low level,
the control of the subconscious is lost and we are on the way to possible insanity.
Here is something which I wish very much to get across to you. It was not stressed in my
book, I fear, but it needs to be understood and kept in mind as the sum total of the difference
between the prayer that gets an answer and the prayer that does not. As you know, we are
forced to fall back on comparisons or analogy when we try to understand anything about how
the Aumakua or still higher beings think or act. This is because the Aunihipili [and] Auhane
are unable to use the form of thinking which is used on the next or still higher levels of
conscious being. We use our reason and go as best we may from the knowable and known, to
the unknown.
Following this one and only method (because revelation is in such poor repute and so
contradictory), we see that:
1. The Aunihipili must have mana to live and act.
2. The Auhane must be able to draw the mana it needs from the Aunihipili if it is to use
its powers of will and mind or to function effectively in the work it alone can do.
3. Granting the truth of the above, we follow the analogy and decide, as did the na
kahuna of old, that, in its turn, the Aumakua, which is a part of the triune man, must
also be able to draw sufficient mana from the Aunihipili to be able to perform its work,
whatever it may be, effectively.
Where there is no mana, there is no life and, what is of even more importance to us at the
moment, there is NO THOUGHT. (The na kahuna used the word manaò for to think. It
means, literally, something done with mana.) In the word Au`ma`kua, the root ma means to
wilt. Wilting is caused by a lack of water, and water is the symbol of mana. It is plain that the
ancient na kahuna, when coining the words which describe the things having to do with the
SECRET or Huna, had no slightest doubt that the third self of the man had to be supplied
with mana just as did the Auhane. It follows that if the na kahuna were able to do a fraction of
the things which we know they did do, this piece of knowledge was sufficiently correct in its
basics to work. Our task as HRAs is to learn to know what the na kahuna knew and, like
them, to make it work. The old world is sick-unto-death of things which will NOT work. It
has had too much of the speculative and of assertions for which no valid proof can be offered.
The accumulation of a surcharge of mana and the sending of part of it to the Aumakua as we
make thought-forms by praying, appears to be automatic only when the Aunihipili is moved
by great emotion. At other times we must take the needed steps ourselves.
A little of Huna has been preserved in almost all the ancient religions. In Christianity, we
come upon the strange assertion, Knock and it shall be opened unto you. Ask and you shall
receive. We also read about the Door of Heaven.
These things which sound to us to be figures of speech because we cannot in any way actually
knock on the door of heaven, become definite and practical instructions for action when
traced back to a probable origin in Huna.
In Huna, the word for knock was kaa, which means to strike and also means to hit the
mark as in throwing a spear. We see that we have to be able to hit the door of heaven or the
Aumakua in order to knock. Kaa also means to radiate out, and it means a cord or rope, so we
have also the aka thread and the braided cord along which the mana is radiated or sent to
the Aumakua. Kaa also means to transfer something from one place to another and the thing
that is transferred with the vitalizing mana flow is the thought-form or thought-forms
embodying the conditions for which we pray. Double the root to get kaa kaa and we find the
meaning to open. This may apply to the door in question, but it usually was applied to
causing the eyes to open (hoo kaa kaa). Connect this with the experience we have had of
almost falling to sleep after sending much mana to the na Aumakua, and we quickly
understand the use made by the na kahuna of this word in this particular way. If the Aumakua,
(to follow our permissible method of using the analogy) is to be given enough mana to open
its eyes from a condition of sleep on its level, and to be made able to act effectively, it
behooves us to knock in all the ways indicated in the kaa meanings.
Having come to understand why we must knock and how to do it, we can see why, when we
have knocked, the door shall be opened to us, and then HOW, when we ask, it shall be given
unto us.
The na kahuna did not always succeed in getting what they wished for when they performed
their careful prayer-actions. We know this beyond the shadow of a doubt because their word
indicating failure of the prayer action had the same kaa root and meant to miss the mark.
At the risk of tiring some of you who read, I wish to present one more of these striking proofs
of meaning. It is found in the word kaa na (or kaà na), which gives still one more side of the
very important secret mechanism of Huna prayer. It means to make alike, or to make to
resemble. This points directly to the process in which the Aumakua accepted the empowering
flow of mana and the thought-forms of the desired conditions. In answering the prayer, the
ACTUAL physical conditions were eventually made to be alike in reference to the thoughtforms or mental pictures of the desired conditions. (The Seek and you shall find part of the
old saying is not without its own Huna significance. To seek, a kahuna did hu li, which is
to seek and also to change ones mind or course of action, to repent and change the way
of life. So, one makes amends for hurts done others. One stops hurting others and then one
may seek successfully, but not until then. The word for find is loaa, which is used in the
passive sense of to receive and which has in its root loa the meaning of a lapse of time and
a reach of space or distance. It also has the meaning of the phrase, he ahua a, or a raised
place and a collecting of objects placed on the raised place which means the placing of the
collected thought-forms of the conditions prayed for, placed with the Aumakua as symbolized
by the high place.)
It is always a little startling to come across things in later Christian writings and traditions,
only to discover in the far more ancient Huna the clue to the real and original secret meanings.
It is more and more apparent that in all authentic religious writings, and possibly in all
religious revelations, we must look for the hidden meanings, philosophies and mechanisms
behind simple statements or purported history. Many modern writers have realized this and
have tried to reconstruct the secret meaning. On my shelves I have at least a dozen books and
not one writer has hit upon the simple truth given us in basic Huna ideas which quietly knit all
together.
FURTHER NOTE for those interested in the proof to be had from the words used by the na
kahuna. Skip this if it bores you. I have now and then letters from HRAs who are wearied by
these things which are so important to the verification of our Huna conclusions. Often they
say that it is too difficult for them to grasp and that they are going back to the old and simple
way of prayer. Fortunately, some of us are able, at least at rare intervals, to cause all the
needed machinery of Huna prayer-actions to turn automatically as we use the simple prayer of
the churches.
HUNA IN THE NEW TESTAMENT

In a recent letter an HRA asked if I had found any evidence in the books of the New
Testament to show that there had ever been a knowledge no matter how deeply hidden of
the fact that there is such a thing as the complex or fixation of modern psychology and of the
ancient Huna lore.
I at once wrote back to explain that the idea of path was a symbol as old as religion, and
that the na kahuna spoke of the blocking of the path or the thing eating inside when
dealing with the fixations in the Aunihipili which caused illness or, what seemed to be more
important to the na kahuna, blocked the path or way of the aka cord to the Aumakua along
which path the mana and the thought-forms of prayer are carried.
Path in Hawaiian, is a la, which gives the root translation of to the light. The Aumakua is
symbolized by Light, so the aka thread of connection is described in this version of path.
In the New Testament we find several amazingly similar accounts of what John cried when he
came out of the wilderness. He said, in each account, Make the path straight and clear for the
Lord. On the face of it, this seems only a flowery, Oriental figure of speech and it is
supposed to mean that the way for the arrival of Jesus was to be made easy. There can be no
question that it did NOT mean an actual road or path.
The account continues and the baptism of Jesus is the next thing of significance. Baptism is
the most ancient of all rites for the purification of sins. Considering these two steps or items
upon which four gospels agree and keep similar wording, we turn to the Huna lore.
In the prayer rite the first thing to be done is to make amends for the sins of hurting others,
then, with the symbolic path of contact with the Aumakua made clear and straight, in so
far as the logical Auhane is concerned (but not as concerns the Aunihipili), we turn to the
Aunihipili to get its complexes or guilt fixations cleared away. These fixations are blocks in
the path, and to be made free of them, a kala or cleansing, often a baptism or cleansing with
water, is in order. The water furnished the physical stimulus as well as provided the symbol of
mana used in all the work by the na kahuna, as in mild suggestion that worked wonders with
an accompanying stimulus.
A la, to the light is the straight path. Papani, is the word used for the blocking of it. If
this word meant ONLY to block, it would be unimportant to our study, but it has another and
cryptic set of meanings which refer us at once to the fact that it points to the strange way in
which the Aunihipili hides its complexes from us.
It has the meanings of to hide, to conceal, to veil, to put out of sight, also to close or stop
the ears, to hide from or close the eyes, and, very important, to hinder one from doing a
thing, to bind, to hold fast.
In SSBM I gave the meanings of the roots in the word for the Aunihipili, which also described
the Aunihipili and its odd tendency to hide and conceal as well as to resist stubbornly the
efforts to control it.
In John, the Baptizer, we can see very clearly the kahuna demanding that the path be made
straight and clear by making amends for sins of hurt. This done, he washes away the guilt
fixations lodged in the Aunihipili and blocking the aka thread path to the Aumakua. The
symbolic use of water for the baptizing and of nothing else brings us back to the part mana
plays in all efforts to control the Aunihipili in any way. The holy water or blessed water
used in ritual absolutions of sin is more than plain mana or water. It is mana mana or the
Auhanes higher frequency of mana. A kahuna performing certain kinds of magic involving
the use of what we would call hypnotic suggestion, was called a kahuna hoo mana mana, and
mana mana also means to divide, as in dividing the mana between the Auhane and
Aunihipili. Holy water symbolizes the use of suggestion on the part of the priest, with the
water only a physical stimulus. After the rite of cleansing, comes, in the Church, the
Communion which must symbolize the opened path of contact and the interchange of mana
and thought-forms between the three selves of man. This interchange is the normal condition.
It should be preserved at all times that is, the fixations should be kept from blocking the
path.
(HRAs in Hawaii may wish to check the roots of the words pa pa ni. Some, who often
question the root translation methods, may object that too much has been made of this word.
For these, I wish to cite the significant meanings of the root pa. It means barren and the
Aumakua is barren in so far as giving birth to the answer to the prayer if the path is
blocked. Pa also means to divide out to individuals which points to the division of mana
between the selves in the work of unblocking the path. Pa pa means to prohibit, and it is the
complexed Aunihipili that, because of the complex, prohibits our free contact or communion
along the aka thread path with the Aumakua.
In any case, the proof from roots of the Hawaiian does not lie with any one or two words used
in Huna. Word after word after word shows the same amazing care with which secret
meanings were hidden in the roots by the early na kahuna who formulated the language and
who, at that time, initiated the practice of keeping chants unchanged from generation to
generation so that the language would remain unchanged. History tells us that the young na
kahuna of the temples, whose duty it was to memorize and recite the old meles, were punished
severely if they made a slight mistake or if they changed a single syllable. This anxiety to
preserve the secrets placed in the root meanings of words, explains the surprising cult aspect
of the na kahuna which caused them to insist that every prayer or chant which was handed
down MUST [be] used word-for-word. The excuse often given that a change in wording
would void the power of the prayer, holds little water, especially when we know the real and
original purpose of this cult of exactitude.
In passing we may see that this cult moved from words into the daily practices of the people
so that customs were likewise considered sacred against change. In Egypt the change in
customs was amazingly small for 4,000 years.
BOOK REVIEW
HRA Meyer N. Bruskovsky, philosopher and student, has written a book which is titled, THE
SUPREME PLAN The Way to Perfection. His approach is delightfully simple and direct. It is
without pretense and is vital with the writers deep conviction that over all stands a GodIntelligence which has a good and very definite PLAN for the work of making men and their
ways of living perfect.
This is such a book as we have all been trying to write one which would consider the
present condition of the human race and study the evidence that behind wars, the craving for
power and superiority, the arts, music, and all the things to be seen about us, there must lie
some plan for ultimate perfection.
HRA Bruskovsky reminds one in a way of a curious spectator who watches a great game in a
world arena and who quietly broadcasts for stay-at-homes what he observes. Between
innings, he comments on the part of the great game which has taken place ages earlier. He is
not partisan, but has the firm conviction that the best team will win in the end. And, like a
wise and experienced coach, he explains, near the end of the broadcast, how the individual
may best play the part he takes in such a game.
Let me give a few lines from his introduction so that you may get the flavor of his style and
the simplicity and directness of his approach.
Judging by conditions prevailing in the world today, it seems as though the present
civilization might collapse before long, with the world returning to barbarism. Yet the remedy
has been available all the time. It is not far off, but is within every one of us. The solution to
our worldly ills is to be found within the Soul, or Spirit of Man, which is a spark of the Great
Universal Spirit, or God.
Here are the chapter headings:
The Great Plan
The Existence of God and His Plan
The Craving for Superiority
Sex
The Rule of Femininity
Profanity
Music
The Bible
Imagination in the Universal Plan
The Universal Language
The Search for Happiness
Gods Law and Man-Made Law
Communion With God
I Am What Men Call God (verse)
Prayer
The book is beautifully printed and bound [with] 150 pages. Price $2. Order from Meyer N.
Bruskovsky, 5 W. 87th St., New York, N.Y. and he will be happy to autograph it to you if you
wish. Here is an excellent addition to HRA written books. We are getting a rather imposing
shelf of them.
******
Books here at the Study in process of reading or inspection include several on Ancient Egypt.
A splendid one based on atomic physics and biology by Gustaf Stromberg, THE SOUL OF
THE UNIVERSE, misses only the aka while describing how it functions as a pattern-mold of
wave fields, and several less important books.
LETTERS TO THE EDITOR

HRA S.G.P., one of our most experienced workers in the psycho-religious field and one who
has done outstanding experimental work with Huna, reports an experience in contact with the
na Aumakua which shows what can be done and which should encourage us all to renewed
efforts. I quote:
I have had what is, to me, a very happy and encouraging experience. Before I got up this
morning, I got the idea to make this chant or prayer. (S.P.G. once recorded one of his chanted
prayers and sent me the record. He has an excellent voice and knows just how to use it.)
The Universal Life Force is flowing through me now. We feel it and store it in our kino aka
(physical body and aka combined). We close all outlets and hold it in balance within. We
discharge this mana over the aka cord, to activate the Braided Cord to the Poè Aumakua, to
unite mana with Mana Loa of the na Aumakua, in Love, Life and Light, and in the service of
humanity.
I kept the prayer chant up and the transmission of mana for about half an hour. When I
stopped, after a little time there came such a downpour of Mana Loa from the Poè Aumakua
as I have never before experienced. It was a terrifically powerful vibration combined with a
feeling of warmth. The vibration was so high that it was really not like any vibration I have
ever before known like extremely high voltage as if higher than x-ray, and pervaded with a
light, spiritual quality like nothing I have ever experienced in all my years of occult work on
vibration. It pervaded my entire body from head to feet and remained for probably thirty
minutes. I seemed to be disembodied and floating or flying on the wings of the clouds. I
cannot say there was instantaneous healing or restoration of sight to my left eye, but there is a
wonderful feeling of coolness and well-being in both eyes. This feeling of well-being,
coolness, poise and health is not confined to my eyes, but pervades my entire body.
I have demonstrated to my own satisfaction, however, that the Poè Aumakua do pour down
great quantities of Mana Loa so I give thanks and rejoice that my occult work, over many
years, has resulted in this experience which is unlike any I have ever before known. I shall
continue with the Great Work and see if I can consistently get this downpour and if I can, so
use it as to help and heal others as well as myself.
Take a pendulum reading of this letter and see what you get. (I got a reading of 480, which
is very high.)
(In a letter written two days later, he says,) Words are too poor to express the joy of the
vibration and the Glory of the Light. The Poè Aumakua seem to be more interested in using
me as a channel for Mana Loa to the wide, wide world rather than for the healing of my
personal ills and infirmities. I am happy to serve in any way I can.
(In this letter be explains that, as a result of TMHG work last night, and mana transmission
this morning, came the following as a downpouring of Mana Loa or what I take to be that.
(With this, he found coming into his mind a number of lines, of which space allows only the
beginning.) Deep in the heart of Amanti grows a flower, flaming, expanding, drawing
backward the darkness of night in the heart a Mana Ray of great potency, life-growing,
light-giving, filling with power all who come near it.
HRA S.G.P. has done us all a great service and is to be congratulated on his progress and
accomplishments. Our thanks go to him. M.F.L.
Dianetics of L. Ron Hubbard

June 1, 1950
THE BOOK, DIANETICS

The book by L. Ron Hubbard, which was mentioned in a recent bulletin, was released all
450 pages of it and Ye Cigbo scratched faithfully to find $4.14 to buy his HRAs a copy. He
might as well have bought us a stick of dynamite. Hubbards book is just as highly explosive
to the world of psychological thought. Half of those whose interests lie in this direction will
blow up sky-high, while the other half will cock a weather eye and settle down to sort through
the authors findings, claims and theories to see what of value or bright newness is to be
found. I think that the HRAs for the most part, will belong to the second half, although our
final evaluations may show wide variance.
One HRA, after reading his copy of the book, phoned to tell me that he believed that Hubbard
had figured everything out exactly right. The method given for finding and draining off
complexes sounded workable, simple and marvelous.
Plans were already being made with a friend to begin following instructions while trying out
the system. He promises to report back later to tell what the results may be.
Another HRA, one who is well acquainted with all the angles of psychology, reported looking
through his copy and wishing that he had his money back. A third remarked after reading the
magazine article on the book, Just to rename psychology and call it Dianetics will not
work hell have to have something very good to justify the claims being made.
Still another HRA, this time one who has been a practicing psychologist and doctor for some
years, after a study of the magazine articles, wrote, It would appear that what he has
discovered is our old friend abreaction or traumatic recall. This is fine, and it produces
amazing results. It needs more public awareness, but does not justify coining a lot of new
words to add to an already confusing mass of terminology. If he has discovered a new
technique that is very speedy and a hundred per cent effective, then, of course, he has
something to contribute. However, many psychotherapists have succeeded in producing these
abreactions (draining off of the complex) in from one to fifty sessions. They are spectacular in
their results, but are not something new except to a person just learning about them.
My own reaction to Dianetics is a mixture of the several points of view given above. I look
with delighted interest on Mr. Hubbards effort to write 450 pages about psychology and
psychotherapy without using more than a half-dozen of the commonly accepted words. He
has, as he says, begun from scratch and reconstructed the entire science in an effort to make it
fit exactly with what he found and what he was able to observe in his studies in the field. But
what delights me most is the fact that I find that Huna fills in most of the gaps which he has
had to straddle, and that he may have simplified for easy general use a process by which we
can get along without a kahuna to find and drain off our fixations for us be able to do it for
one another. The inability to get at our fixations and UNBLOCK the path to the na
Aumakua, without the aid of a kahuna, has been one of our major obstacles for over two years
of HRA experimentation.
To say the least, one is slightly startled when beginning to read Mr. Hubbards book to find
that on the first page he proclaims Dianetics to be the science of mind, making no mention
of the term Psychology which dictionaries have described as the science of mind for
years. After the first startled moment, one begins to lift an eyebrow in amused questioning as
one reads the boast that Dianetics, in being created, is comparable to the finding of fire, and
the use of the wheel and arch. In the second paragraph, in italics, we are given the great news
that the concealed sources of all bodily or mental ills caused by psychic disturbances have
been discovered and ways for their unfailing cure found.
As we hope to be able to put to good use some of the methods which the author presents, it ill
behooves us to refuse him the privilege of doing what we might call talking elephant. It is,
heaven knows, BIG talk, but it is not without a certain charm in its brag-strut-and-swagger.
One becomes almost willing to permit Mr. Hubbard to claim the invention or discovery of
what he will, be it our old prenatal traumas and later fixations, dressed up and freshly
described as engrams, or be it a recording instead of a memory. It might be said that we
have before us a written record of one mans conclusions concerning his own experiences and
observations but not in any way a standard text giving the general findings and conclusions
of the majority of workers in this field. The book is a thing to place under the microscope of
interested examination while its claims are inspected much as we might look a bug over for
two heads. If we can find the second head, and it will really chew better than the first, and see
what the first cannot see, that will be well worth the effort. In a nut shell, Dianetics, after
giving its ideas concerning the fixations, their origins, the force behind them, and the way
they fade out when brought to light and subjected to the action of reason, goes on to describe
the presently used method of treatment.
Almost all major fixations are said to be originated during the prenatal period. At almost any
time after conception be it only a matter of hours the zygote (or later the embryo or fetus)
may record and fix a memory of discomfort suffered by pressure or other conditions and, at
the same time, may actually remember what was said by the father or mother or both. The
things said at a time of pain and resultant unconsciousness (this may be complete or only a
slightly lowered state of the consciousness) are not rationalized, to use the familiar terms, but
are held as illogical fixations. For instance, the mother may have said, I simply cant have a
baby now! And, years later, the infant grows to be a woman with a fixation that she simply
cant have a baby now, and so performs perfectly unreasonable acts to prevent bearing a
child of her own.
No report is made on finding memories and fixations going back even beyond the time of
conception, although this has been reported in the writings of other investigators.
In terms of Huna, it is not a primitive cell memory that is able to record and, at some point
on the way, understand the literal meaning of the words, but is the Aunihipili in its aka body
the Auhane not yet being directly-attached to the budding body and not able to offer
rationalization for any impressions forced into the memory.
Mr. Hubbard reports cases in which, during periods of unconsciousness after an accident or
when under the influence of ether during an operation, words spoken and also other sensory
impressions have been remembered but not rationalized, thus causing fixations. Again we find
in Huna an explanation. The Auhane has stopped functioning, but the Aunihipili, forced from
the body, is there in the aka body, all its senses picking up impressions and registering them as
hidden memories which may later be the concealed sources of fixations or blockages.
Later on, the fixations, when brought into action by some stimulation, show an ability to
cause the conscious or Auhane to be cut off from getting its usual supply of mana to make
into the will with which it could normally control the Aunihipili and its reaction to the fixed
and illogical idea-memory. With the supply of low mana cut off from the Auhane, the
Aunihipili seems to double the mana or low will-force and use it to command the illogical
reaction to the fixation. This reaction may be such that it is momentary or it may be so
continuous that it acts as a steady pressure to cause a continuous mental defect. It may upset
the glands or other parts of the body and cause some form of illness psychosomatic illness,
which may be behind about 70% of our mental and physical ills. (I am using our own terms to
get the materials condensed for our quick inspection.)
Before going on to the Dianetic Reverie method of getting at the fixations and draining them
off by subjecting them belatedly to the rationalization of reason, there are several points
brought up that are part and parcel of the exciting set of benefits which we are promised will
come from the use of the methods to clear away all the fixations and blockages of the
individual.
The author says that he has observed that the force which is wasted in driving the fixations
through to make us respond to them, is added to our mental and physical power and drive
once the fixation is found and removed. He calls a person who has been freed of all fixations
down to the very earliest, a clear, and tells us that a clear has an amazing increase in
powers. He is invariably good and in all ways much more of a model man. His health is as
good as it is organically possible to make it. His mind works much more swiftly and
accurately. He is free from fears which are ungrounded, and his capacity for enjoying life is
greatly enhanced. (This is the part of the talking elephant that I like. If he can make good on
a fraction of these items, he can claim to have discovered or invented whatever he likes and
have my blessing, want it or not.)
Dianetics, in its first stage of growth, has not taken up such things as the fixations or
blocking of the path which the na kahuna found preventing the successful contacting of the
Aumakua and the sending along the aka thread of contact the mana flow carrying the thoughtforms of the prayed-for conditions. However, in our work with Huna, there is no reason that
the fixation caused by impressions originating in guilts should not also be found and
drained off by using the same methods. Unfortunately, the act of making amends for hurts
done others does not remove guilt fixations always. The na kahuna knew this and took steps
to find and clear away the fixation which was no longer justified.
Dianetics proposes, as one of its next steps, to find ways of treating the insane who are
organically sound. Such things as spirit attack and obsession fall entirely outside of the scope
of the present set of theories, but just might be included later. While Huna is inclusive of
human states of consciousness in both life and death, it is still alone in the width of its scope.
The insane, whose attention cannot be attracted and held, and whose cooperation cannot be
obtained, will hardly respond to the methods used for those suffering from compulsions or
who are ill because of mental blockings.
Only in Huna, of all the many religious or psychological systems, do we find a clear-cut
division between the high magic and the low. Dianetics deals only with the low magic of
Huna that which brings about healing through work with the Aunihipili and Auhane, and the
fixations, spirit attacks and obsessions. This is psychology at its task. In the high magic we
have the instant healing of the kind known at shrines and as performed by the best na kahuna.
In this, the parts of the body which have been injured or destroyed are restored, as we say,
miraculously. In the high magic of Huna we find in use, in addition to the things used in the
low magic, the Aumakua and the high mana, also thought-forms used as patterns and the aka
body used as a mold into which to cast restored tissues to bring about instant healing. The low
magic is something we can use for ourselves. The high magic demands the cooperation of the
Aumakua as well. It is important that we keep these differences always in mind. The ideal
practice is to combine the low and high magic so that a complete train of beneficial results
may come from making amends for hurts done others, and from the following finding of
fixations and the removal of them. There are three parts to the picture, (1) the low magic or
psychological approach, (2) the high magic or combined psychological-religious approach,
and, (3) the approach necessitated by the part the spirits may play in our lives, be it for good
or bad. Not until all three elements have been considered and efforts made to take advantage
of the Huna knowledge of each, is one justified in passing on the workability of Huna.
The Dianetic Reverie is a relaxed state in which one muses in a day-dream state. The
conscious mind relaxes its hold on the subconscious and invites it to go back through the life
of the individual to recall such incidents as it may.
In order to allow the patient to let go almost completely with his conscious mind or Auhane, a
friend acts as auditor and takes the place of the Auhane, giving gentle orders to go back
along the time track and often to repeat going through a part of the past that is recalled and
which seems to hold a fixation. By letting the auditor give all the instructions or orders, and
also be the one to use his reason actively to try to decide what is or is not related to a hidden
fixation, the patient is able to relax more fully. His body is relaxed in a chair or lying down.
His Auhane relaxes and lets go, but can take over at will. Thus allowed a free hand, the
Aunihipili happily sorts through memories of all kinds and times, telling what they are as they
are recalled and the moments lived over in thought. Often the sounds, sights and smells return
as if actually coming from the original experience, The pain, emotional or physical, or the
uncomfortable sensations accompanying the origin or making of a fixation, will return. At
such times the Aunihipili may tend to back away from the remembered situation or to lose a
degree of consciousness also drawing farther away from the Auhane which has temporarily
given over its control. At this point the friend who is acting as auditor and also substituting for
the Auhane of the patient, must ask that the experience be recalled again, and often it takes
some urging to get the patient to go back to a painful or shocking experience. In this
experience many things may be hidden, but eventually these are recalled, one by one, until the
whole of the incident is brought to light, with phrases heard and the sensations felt as real. If
ills have resulted from that fixation which has blocked out a part of the normal memory, these
will perhaps be intensified. But, once the complete details of the experience have been found
by the Aunihipili and told, and once they have been explained and rationalized by the auditor,
they begin to vanish the draining off has begun. More going back over the same steps will
drain off the complex completely and permanently. The ills vanish and the physical and
mental powers of the patient increase because of the freeing of the force tied to the fixation.
Mr. Hubbard tells of finding that the very first or original fixation, usually possible to trace
back to a prenatal incident or to some incident connected with birth, may serve to set off a
series of reactions which result in related but rather different fixations formed later in life at
times of unconsciousness (partial or complete) if accompanied by enough physical or mental
pain to upset the control of the Auhane for a time. The progress back to the first or earliest
fixation may be fast or slow. It may be a matter of going back from one fixation to the one
before it, draining off parts of them, and going on back. Many sittings may be required and
the same ground may have to be covered repeatedly. But, without fail, the Aunihipili will
eventually work through all the blackings and give over the memories which have never been
accessible to the Auhane. Progressive improvement in health and mental tone is noted, and
when the work is completed, the patient then is clear he can recall all parts of his life and
nothing is hidden. No longer is there a blocked part of his time track or memory. No longer is
part of his mana wasted in the illogical obeying of fixation compulsions which are in the
hands of the momentarily uncontrolled Aunihipili.
The auditor is necessary for the simple reason that if one tries to work on himself, his
conscious or analytical mind is tossed out of the window whenever the memory of the
fixation-causing incident is approached. Being tossed out, it has no power to apply its power
of reasoning to the situation. It is robbed of mana and so of will, as we would explain it.
Here the auditor must act for it.
There are pages and pages spent in the book going over and over various aspects of the
method and giving illustrations. There are instructions, advice and warnings. One is told to
begin acting as auditor by telling the relaxed friend that he will close his eyes at the end of the
count of seven, and when eyes are closed, the auditor must say that anything he orders done
during the sitting will be canceled when the word canceled is spoken, that is, in so far as
any slightest hypnotic suggestion or influence is concerned.
That is it in a nut shell. In Dianetics, we may have another oversimplification of methods such
as the Every day, in every way, cure-all. We may see a similar vogue. Be that as it may, a
few HRAs are sure to study the method with care and to try it out. In due time we will have
reports from these and eventually we will be able to form an opinion as to whether Mr.
Hubbards work will give us a substitute for the fixation-removing kahuna or not.
IN THE MEANTIME, for those who lack the time or opportunity to experiment with the
Hubbard method in which an auditor is needed, I urge that individual HRAs join me in a test I
have already begun in my few spare moments a test easy to make and which already seems
workable to a promising degree. It is a test which I find is well adapted for the use of those of
us who are not in the class with the 200 cases which Mr. Hubbard reports working on, and
which (although there is a complete lack of details as to where the cases were found, whether
in institutions or amongst those found unfit for army duty, or just selected friends who were
suffering from troubles caused by fixations) should fit the needs of those of us who are only
slightly complexed perhaps mainly in the realm of old guilt or fear fixations. (Of course,
any illnesses which we, as individuals, may have, may be partly or entirely caused by some
train of fixations and so be psycho-somatic in their nature.)
After three sittings of about twenty minutes each, sitting relaxed in the Study, I found that I
could say aloud, in a commanding way to my Aunihipili, I am now going back in my life to
hunt up the memories of times when I was frightened or under much emotional stress in any
way connected with prayer. This is my Auhane giving a strong command to my Aunihipili.
The next thing is to relax mentally and physically and begin going back from one time in the
past to another. I found that things I had forgotten for years began to come into my mind in a
daydream form, giving me stronger and stronger reproductions of how I felt at the times
recalled and how things were in my surroundings. In doing this, I discovered a strange little
indicator in the pit of my stomach that began at once to tell me when I was getting into parts
of the memories of incidents in which fear or discouragement fixations were formed. The
word discouragement may be used in our testing for any blocking of faith, any doubt,
anything that prevents us from praying and acting in full faith and confidence and with full
use of our energies. (This is not my discovery. It is good Huna. In the language of the na
kahuna, mana ka means discouragement, faintheartedness, laziness and indifference to
undertaking some action. The literal or root meaning is very significant. It is our familar
mana plus ka which is to finish or end or to throw out, as water in bailing a boat.
Basically it means when we have a lack of mana, and in this case it is the lack caused by the
blocking or fixation. The na kahuna knew this well. Mr. Hubbard depends on the releasing of
this force to strengthen the drive of the individual when cleared.)
The indicator in the pit of the stomach is a slight or a strong sinking feeling or sudden
automatic reproduction on a small scale of the reaction experienced in times of fear,
emotional shock or danger, perhaps at times not yet recalled. I think we must all have some
type of reaction peculiar to ourselves. The na kahuna knew that the Aunihipili had the seat of
its reactions in the midriff region. They said that the Aunihipili had its thought center in the
naau, which means the intestines and also the mind. (The roots na and au give quiet
plus self, which is a good description of the Aunihipili in its automatic and hidden activities
which go on out of sight of the Auhane. This word for mind also means affections and
the moral nature in other words the EMOTIONS, and these, as we know, are something
which only the Aunihipili feels. The Auhane can only share in the emotions and can never
create them by itself.)
In attempting to set the Aunihipili moving back along the time track of my life, as Mr.
Hubbard calls it, I followed the steps to be found in the words of the na kahuna. I commanded
the naau self, or Aunihipili, to act, as explained above. I then relaxed in body and mind,
which is na na, or to quiet. Then, to the quiet state I added action and began to perform
na naò (note the added o), which means TO THINK DEEPLY, TO PENETRATE, AS
INTO THE MIND, also, TO THRUST THE HAND INTO SOME UNKNOWN AND
DARK RECEPTACLE TO SEARCH FOR SOMETHING, which is to be seized hold of, as
(with) the mind, to be drawn out. But the thing to be drawn out is described in a still
further set of meanings for the word see Andrews Hawaiian Dictionary, page 411, with
meanings numbered 1 to 4, from which the parts in quotes are taken 4. To be slippery, to be
led astray, to be turned aside.
In the three meanings of 4 just given, we see that the hidden memories which have never
been rationalized but have become fixations, are concealed in the dark sack of the
Aunihipili, that they must be sought for after quieting the mind and by the relaxed or quieted
Aunihipili part of the mind. When found, they are slippery to grasp, but are grasped by the
mind instead of the symbolic hand. In trying to find and bring out these memories, the
Aunihipili may often lead us astray and will repeatedly turn aside as the fixation memory
is approached and show every sign of wishing to avoid bringing the original fixation-forming
situation up to the light of reason so that it may be rationalized (which sometimes takes
several times of doing over) and so drained off.
A known incident which one may suspect is part of a fixation, be it large or small in the
reaction it causes, makes a good place to begin hunting memories. In my experiments I went
back and began to try to recall (by relaxing and expecting while idly observing what
memories came and then drifting here and there or back and forth in them as more and more
details were given by the Aunihipili) everything connected with times when I prayed because
I was afraid or in the midst of grave difficulties. (I wanted to see what fixations might be the
cause of my Aunihipili shying off from prayer unexpectedly at times. I think perhaps some
earlier prayer period experience is to blame.)
One of the earliest experiences formed a starting point. I thought back to the age of seven
when a visiting aunt brought the family news of a wonderful prophesy giving the time of the
end of the world as almost upon us. She read about it from a paper and, with my small sister, I
listened and was convinced by all the glib arguments based on Bible prophesy, and, by my
aunts apparent belief. On the evening of the night on which the end was to come, my
mother put sister and me to bed, nervously telling us not to be afraid. But we were both badly
frightened. To make matters worse, three or four very wicked deeds which I had done earlier,
remained fixed in my mind and even as I prayed in a panic to be caught up into the air
instead of being left to burn, I was all but sure that my sins would prevent my prayer from
being answered. (It was not until the end of the third sitting that the sins were partly
identified. One was remembered very suddenly a participation in a four-boy job of
drowning a batch of unwanted kittens for the hire of 5 each. The kittens were my first kill
and the one I had held under water had haunted [me]. It was about there in the procedure that,
at the thought of praying for mercy, my stomach turned over slightly but unmistakably.
And, right there, I found a blankish and confused spot in the memory, and I found that I
disliked very much remembering either the struggling kitten or the little boy who struggled to
forget it and to pray.
Having discovered the first probable fixation point, I ended the work for a moment, thought it
over, and then took charge with the Auhane, again commanding myself to go back to that
moment and recall it, live it all over and bring the whole memory to the light. Again I relaxed
and made the approach. Again the signal came of its own accord from the Aunihipili and in
the pit of my stomach. Oddly enough, the blank spot cleared hardly at all, but an earlier and
deeply hidden or forgotten incident suddenly came to mind. It was of my return from the
expedition to the canal with the kittens. I came into the house still shaken, and there saw my
beloved father who had been off on business for some weeks. Ordinarily I would have rushed
joyously to his arms, but now, weighted down with a world of guilt, I pretended not to see him
and tried to slip away. I recalled again the puzzled and hurt look from my father as he rose
and came uncertainly after me. It was very bad. I remembered that, but even now there is a
blank space after father reached me and asked what was the matter. I have still to penetrate
this blank in later sittings and learn what I did or said. I recall dimly that I clutched my guilty
secret to my heart and just suffered dumbly.
A second one of the three guilts standing that night of the end in the way of prayer was the
unconfessed crime of having, at the age of from five to six, spent on candy the penny given
me for the collection at Sunday school, and later lying miserably to explain to the teacher that
I had lost my penny on my way. (Again a tiny twinge in the stomach at this recall and vivid
reliving in memory.) The third memory seemed tied in with the second it was the
unconfessed theft of two pieces of candy from the box which my aunt had brought with her on
her visit and which had been passed around, then closed and placed in her room. One piece
was for my sister, and I feel that when the full details of the night of the end are recalled, it
will be found that the theft weighed heavily on both of us. On the far side of the period of fear
and inability to pray without my terrible sins rising mountain-high before me, lies the memory
of the next morning with the vast relief at finding that nothing had happened.
I will continue this delving, coming up for air with any remembered experiences which
impress me as being part of a fixation chain, and rationalizing them, then relaxing and living
them over and over to complete the rationalization. To show how hard it is to do the
rationalizing, I must admit that I am still squinging at the reapproach to the sickening physical
sensations and sounds keyed in with the kitten incident. I am sure that the stronger the
fixation, the harder it is to force oneself to face and reface the memory of its origin.
I urge all of you who can, to try out this method as I am doing and to let me know what you
learn. Already I have come to a far better understanding of my Aunihipili and how it works
behind the scenes. I am sure that we will all find this a splendid training and that it will enable
us to become auditors for others if we wish to do so. In your experimenting, watch for what
seems to be a deep-seated desire on the part of the Aunihipili, even back in early childhood, to
be punished for evil deeds perhaps because punishment has usually come as the price of
parental forgiveness and the return of parental love. In this I begin to glimpse the origin of
later troubles and ills. MFL
Faith
June 15, 1950
NEWS AND COMMENT
The Dianetics pot is swiftly coming to a boil and I think that in a few more weeks we will
begin to have an idea of whether it will work as well as claimed, or whether it will work less
well.
Here in Los Angeles, one of our able HRAs has already had letters from the author of the
book, L. Ron Hubbard, and has started to try out Dianetics, also to teach others who feel that
they are not quite able to understand and use the new system after reading the book for
themselves. This HRA gave an excellent talk on Dianetics before a gathering of over a
hundred psychologists on June 10th, and when asked what evidence there might be that
Hubbard had really had no failure in over 200 cases treated, replied that no proof was
available at the moment but that he was quite willing to take the authors word because of the
excellent results he was already getting. (Wing Anderson was kind enough to take one of his
new sleep suggestion tape recorders to the meeting and record the lecture and the questions
and answers then drop the machine off for me at the Study, where I could sit and listen to
the recording while addressing the envelopes for this bulletin.)
Two other HRAs have already reported in on their first tests of the system and both believe
they got results in their auditing efforts right from the first. Neither of these is a professional,
but both are well versed in the methods and theories of this corner of the field. My own
experiments in self-auditing have lagged because of lack of time, but I am gradually
recovering memories connected with my early prayer life and hope to find and drain off some
associated blockings of the path of prayer-actions.
The reaction of many professionals engaged in treating mental troubles, large or small, and in
making the assorted methods and theories work, has been, as I predicted, one ranging from
explosive to suspicious curiosity. They do not forget that often in the past, someone has
announced a new method of psychological treatment which has worked for few except the
inventor. Of course, there are a few who see a threat to their fat fees for protracted treatments.
To make them still more upset, we see in Hubbards work a complete set of new terms and the
strongest possible denial of the use of suggestion with careful instructions given to help
avoid even the unintentional use of anything distantly related to suggestion. With these
precautions, there would have to be a complete new set of laws put through to prevent the
layman from auditing his friends. We shall see shortly whether the system is one that will
repay us as HRAs to take up more seriously. We must keep well in mind the fact that in
Dianetics, as in most modern psycho-therapeutic theories, there is a nearly complete lack of
consideration of the part played in our lives by spirits or other entities and forces dealt with in
Psychic Science. Also, the determined ignoring of such things as the Aumakua, God, gods,
guardian angels or highly evolved spirit entities, has crippled both research and practice.
FAITH
TWO LETTERS have arrived recently which have set me searching through Huna concepts
and the words used by the na kahuna, to get for us clearer ideas as to the part faith should
play in our prayer-actions and lives. One letter reads, in part, Huna is interesting, but too
complicated. I am convinced that, did one live up to the Ten Commandments and was thus
able to ask forgiveness of sins, was re-born, as the Bible states, then his prayers could be
answered. Please discontinue my mailing of Kahuna literature.
The gist of the second letter is that the writer is going Back to Faith. In her case, the faith as
expounded in Judge Trowards books in which he based his teachings on the Bible, but had a
highly intuitive interpretation of it.
Acceptance, and letting the joy and power of God-life flow through you is the CURE. I
found Huna too mechanical to the letter rather than to the God-Spirit. I am not trying to
change your ways. You have a perfect right to search in that way. I still expect perfect
healing. I also seek instant healing power. I have studied Quimby with that in view. It comes
very simply through spiritual realization. But for us intellectuals, that is a difficult path. It
requires belief to the point of emotional acceptance.
The point of view of each writer is important because many of us may feel much the same
way. The first writer represents the usual Christian of the past twenty centuries. His formula is
based on the modern version of Christian teachings. In it, there is neither room nor need for
the discoveries of modern psychology, psychic science or Huna, the latter covering both of
these branches.
The second point of view is more inclusive. It has the same basis, but is enlarged to accept an
intuitive interpretation of the Bible teachings, and there is also room for such things as the
idea of a Universal Subconscious which we can influence by our prayers as by suggestion
of the hypnotic order, the thing influenced being unable to resist obeying the suggestion
aimed at it. Again, however, psychic science was neglected and the part played in our lives by
spirits, obsessions, multiple personality, etc. was overlooked.
We have seen that Huna deals with all the states of consciousness, not neglecting the living
state of man or his state after death as a spirit. It gives much attention to abnormal conditions,
especially of the mind of the Aunihipili, in or beyond physical life. This being the allinclusive fact, we cannot by any means refuse, as Huna students, to accept the challenge when
someone asks if Huna neglects FAITH.
Nothing is very complicated to one who has a ready understanding of it. It is only the lack of
a complete understanding that makes a foreign language or a problem in addition and
subtraction seem too complicated for daily use.
One trouble with our theology in the past two thousand years may have been that it was
overly simplified to fit the needs of those who found the complications too great to bear.
While I am, personally, distressed at having any of my good friends in HRA drop out of our
ranks, I can see very clearly that the way ahead leads not back to simplification, but on to
even greater complications though also to a full understanding that makes for ease of grasp,
use and teaching.
If anyone had asked me what the most complicated concept in all of the religions might be, I
would probably have answered, FAITH.
FAITH is a thing we cannot define in clear and simple terms so that it can be understood
readily and at once be generated. It is blind, illogical, unreasonable and impossible to predict
or obtain. It is NOT just ordinary belief it is an emotional state which lies beyond the
control of reason-from-facts.
FAITH AS DISCUSSED IN THE BIBLE & OLD TESTAMENT

After the arrival of the two letters just mentioned, I went to the Bible and examined the Old
Testament to find what could be learned about faith from it. I found in the concordance, one
instance in which faithless was used, but with the sense of disloyal. I found the word
believe used often and in the regular logical sense of the word. The Hebrews either believed
the prophets or they did not. Faith, such as is met with countless times in the New Testament,
was never a part of the older beliefs and teachings.
In the New Testament, faith appears as an invention peculiar to Christianity. It began as a
reasonable belief that Christ Jesus is the Son of God, and in short order developed into
something that fits well the quoted definition given above. We read, Your faith has made you
whole, and we realize at once that this was not just the ordinary reasonable belief in the
healing powers of God which had caused the instant healing. Something had been added
very decidedly. There was a new ingredient. But where did it come from?
A look at the dictionaries tells us that faith is a Middle English word. It was used to
translate some other word in the Greek, Latin, Hebrew or other languages in which the
Gospels were originally written. Greek and Latin were mostly used and we find in Latin the
counterpart words confidence and trust (fidere), but NOT belief, which comes from a
different set of roots even if given as a synonym. However, it was the Greek counterpart of the
word that furnished the clue. This word, which must have been used in some of the oldest
versions, exclusive of other or almost similar words, was peithein (as nearly as I can spell it
in our alphabet), and it had the very surprising meaning of TO PERSUADE, which has the
basic meaning of to induce. The words used to make the translation are of Latin origin, and
we see that they change the original meaning slightly. Translation into English changed the
original meaning still more. Make no mistake about it. To believe is NOT to induce, even
if one can induce another to do something, sometimes, by causing belief in the need of the
act.
Now, going back to the part played by faith in the New Testament as we read it, we begin to
see that the PART PLAYED BY THE ALL-IMPORTANT THING, FAITH, was that of
PERSUADING or INDUCING God to answer prayer. This makes sense. The entire
purpose of Christianity was to get help in answer to prayer during life, and salvation
(soteria in the Greek meaning a safe return) after death. (To win this salvation one had
first to believe that Jesus was divine and was able to grant salvation; second, one must
repent, which in the Greek original was metanoia which simply means a reflective turning
of the mind. See The Conquest of Fear by Basil King, page 45 and on.)
Because I have so often found in the roots of the words of the na kahuna the explanation of
lost or hidden meanings in the Gospels, I at once began to suspect that behind this early use of
what we now try to understand under the term faith, there must be a hidden mechanism
useful to persuade or induce the Higher Powers to give us answers to our prayers.
I had already made a quick search in the Old Testament and had failed to find any special
methodology behind prayer. One just asked for what one wanted after making certain that one
had lived up to the usual commands, had been purified, and perhaps had offered a sacrifice. In
two hours of going through the books on Egypt that are in the Study, I failed to find even a
single mention of faith, belief, persuasion or related words. It appeared that the
Hebrews had not borrowed any slightest fragment of a faith concept from the Egyptians,
who had given them so much. And, to go still further, it seemed that the Hebrews were
strangers to faith in the sense of the word as it was used in the New Testament.
(I am encouraged here by a recent letter from HRA, Nell Barton, able student of Dallas,
Texas, in which she wrote, Please continue to give us more of the meanings of Huna words.
That is the only way I will be able to get a full understanding of the foundation of what I
consider one of the most important things the world has ever known.)
If you have your copy of SSBM handy, check pages 398 and 399 at this point. If not, go ahead.
In the Hawaiian words used by the na kahuna of Hawaii, there is found a strange word, lele,
which has the meaning of making something fly and refers to the flying of the prayer,
once it is made in the Huna way, to the Aumakua (or, any god in modern translations). That
is a part of the mechanism of prayer-actions, a mechanism involving the making of the mental
image of the desired condition, and the sending of the image on a flow of surplus mana to the
Aumakua. This word has no relation to the word for believe, which is manaòìo, meaning
thought to be real. Nor has it any relation to the words which might be translated as to
persuade or to induce.
Now we come to the Huna concept that throws light on the mystery of the strange third-handby-translation word faith. The word in Hawaiian which translates perfectly into the faith
of the na kahuna, which was a logical and reasoning confidence, is pau`lele, or to complete
or finish plus making something fly. In the pages of SSBM in which this word was
mentioned, particularly on page 400, I gave the meaning of pau`lele and the implication that if
one had the confidence that the prayer had been correctly made and delivered, one would then
stop praying stop making his prayers and sending them flying upward. Yes, that can be
called faith. I will admit that, but the point that stands out is the fact that it is the whole
ritual mechanism of prayer that is important, and NOT THE FAITH OR CONFIDENCE
which one may have later. Of course, if one does not BELIEVE that a properly made prayer
can be sent effectively to the Aumakua, [it] will not do its part in the undertaking. (It must
obey the order to accumulate mana, to make telepathic contact with the Aumakua and to carry
the mental image of the desired conditions, with the mana flow, to the Aumakua to be grown
as a seed into a future reality.)
In the New Testament we come upon another veiled statement that takes on fresh significance
in the light of Huna and what has just been said. We read, Faith without works is dead.
Knowing the possibility that a Huna meaning is hidden under the third-hand translation, we
have but to examine the Hawaiian word for work. It is ha na. The works which go with
the exercise of faith seem to be such things as hana mana which means to cause a
miracle. So, the implication is to be seen that the prayer-action, performed in the ritual way
(faith) is dead or misses the mark, as the na kahuna used to say, if it fails to produce
some form of miracle to get an answer (which is the works). (The root ha in ha na,
to work, has the meaning of strong breathing such as accompanies aroused emotions, and
which seems to be connected with the idea of accumulating a surcharge of mana. The root has
also the significant meaning of a trough or pipe for water (symbol of mana) to run through,
which connects us with the meaning of sending the accumulated mana to the Aumakua along
the pipe or aka thread of contact. In the lore of India we come upon a similar symbolism in
which the pranic force flows through tubes.
In a letter which reached me last month, the point was raised that prayers made in the
Christian way are often answered. This is an important point. It is not difficult to see that in a
prayer of this kind the Huna mechanism may easily be used, even if unwittingly. We all have
mana in the body and aka while we are alive. We all make a mental picture of the conditions
which we pray to have given as the answer to prayer. We all reach out mentally and
emotionally to the Higher Being to whom we pray, and often with a fine rising of emotional
force, which is an excellent indication that the Aunihipili is aware of its part of the job and is
doing its best to get the mana and mental image to the Aumakua. The Aunihipili seems to
have an instinctive awareness of the presence of the Aumakua and to know how to make the
telepathic contact (if not blocked by fixations). It cannot think without using mana, and
emotions are accompanied by an automatic manufacturing of extra mana. Thus we see that,
under proper conditions, a prayer automatically is made after the Huna method from start to
finish.
A friend recently wrote to tell me of a long investigation which he has made of healing as
done in modern Christian churches, usually by traveling evangelists. He had followed up the
seeming miraculous healings and had learned that the majority of them did not last. In terms
of Huna or modern psychology we say that the fixations causing the psychosomatic troubles
were not entirely drained off, even if temporarily raised by the healing ritual and response.
Later, the familiar surroundings or circumstances almost invariably trigger the old fixation
and undo the healing work. The na kahuna were at pains to order their patients never to dwell
upon or even remember the condition once it had been changed for the better.
If, by long chance, all the necessary steps in the prayer-actions are automatically taken,
regardless of Huna, then, and only then, can the complications be ignored. While it is
possible even probable that if we can make use of the High Magic, instead of the low
magic which depends on handling mana, thought-forms, fixations and the like, we may at the
same time get the Aumakua to clear away the fixations or whatever stands in the way of the
swift answer to the prayer. A visiting HRA recently told of her experience over the years and
of how she has learned to raise her vibration or by some inner gesture of mind (combined
Aunihipili and Auhane) reach up and touch the Supreme, getting splendid healing results
when the patient was such that he or she could be helped.
As I see it, FAITH has three sides, perhaps more. There is the side seen by the Aunihipili. This
is the unreasoning confidence and belief in the loving attitude of a Higher Being toward the
Aunihipili. It is an animal and emotional reaction similar to the dogs when it becomes
confident that its master loves it and may be fully trusted to help instead of harm it. If the
dogs tail is trodden upon, there is a yelp, but the faith in the master remains firm. There can
still be this same faith, even when the dog has misbehaved and has hidden under the bed
instead of racing to greet his home-coming master. In this, the Aunihipili is the same. If it has
a sense of guilt, it reacts the same way and our prayers remain hidden with it under the bed
until all is forgiven.
The FAITH of the Auhane is based on logic and reason. It is belief based on accepted
information or experience. It is a cold and emotionless thing. It cannot overlook the fact that
some of our prayers have not been answered and so must try to find a logical excuse for the
failure.
The third FAITH stands in the realm of the na Aumakua which we can sometimes touch or
sense, but which is beyond the reach of the mental powers of the Aunihipili and Auhane. The
emotions of the Aunihipili will not give one that deep, clear and complete dog-like trust and
confidence in the Aumakua or God or whatever we wish to call the Higher Being to whom we
pray. No effort of reason will convince the Auhane with a conviction that may not change
with success or failure of prayer. The Auhane backslides habitually.
To obtain the third kind of FAITH, we need to rise above the physical senses of the Aunihipili
and the logic of the Auhane. In Zen realization I have had the usual experience of actually
becoming a part of the strange, basic pattern substance-conditions of what I take to be the
level of conscious being just above our own the level on which and in which the Aumakua
lives and has its being. This experience is, in a small way, like sensing light or sound, but the
difference is that, on the physical level, the light and sound are things outside of us. They are
recorded by eyes and ears. In the state of realization, one becomes a part of light or of sound,
and the experience is one so far surpassing ordinary sensing that it has all the earmarks of
being the exercise of a third and higher way of super-sensing and super-experiencing.
Once having BECOME a part of the vast whole of light, one returns to the normal condition
carrying a memory of the experience a memory of a strange nature that gives utter and
unchanging CONVICTION that there is that other and higher form or degree of basic light
and that one has ACTUALLY BEEN PART OF IT. This [is] the third level of FAITH. It
admits of no slightest change or doubt thereafter. Having once actually been a part of a thing
makes the reality of the thing itself beyond all question. To have been for a time a part of the
Aumakua, would undoubtedly give complete belief in its reality ever after. I have only
touched in this way the things of this level in their form as basic patterns and perfections as of
abstract ideals, but some seem to have touched the Aumakua and come back KNOWING its
personality and utter trustworthiness the latter characteristic apparently being the most
impressive since Huna was first found. It may be, of course, that one touches its aspects rather
than personality. In a recent bulletin I gave you part of the letter of HRA Sherman Peticolas
telling of entering a downpouring of white light after chanted prayer.
The secret doctrines of all religious lore deal largely with the various ways and means by
which one may become one with God for a moment or, after death, for eternity. All
meditation and much fasting and prayer aim at the same end of becoming one with. It is
apparent in the little we know of the old Mysteries of the Mediterranean Basin civilizations. It
is the central theme of Yoga teachings concerning the attainment of union. If anything in the
historicity of the New Testament is true, it is the claim of the man Jesus that he had attained
this union with the Father and that he urged a similar union upon his followers.
MEDITATION & CONTEMPLATION

The na kahuna have a surprising number of words for meditation, contemplation, reflection
and concentration. It is evident that the act generalized under the term noo noo (to search
plus to think) was one well planned to allow the kahuna to become one with the Aumakua.
The Aumakua was the parental spirit or Father, the inclusion by absorption of the
feminine half of the parent being accepted and still symbolically left as a thing still not
final. Of one thing we can be sure, and this is that the Father was not the Old Testament Javeh
which comes to us in translation as Jehovah.
In the older religions we constantly find the teaching that a man becomes what he thinks. This
idea would fail to make full sense were it not for the knowledge that this form of becoming
is the union with the basic elements or even the na Aumakua on the higher level of being.
After meditating with a searching by thought on straightness or light, one does not see or
sense these things as we would on this level. One suddenly finds himself BECOME part or
the basic and abstract pattern reality which is utter straightness and complete light without
there being any physical thing to be straight or to be lighted. With the na kahuna, the word ku
was used for become. It has two distinct meanings, both symbols of the steps taken in such
realization, (1) to rise up as from a prone position, and (2) to stand. The symbol meanings
show the process of reaching up for the contact with the Aumakua level. And, once this is
reached, one becomes or stands in with the things of that level as a part of them. (This is
called standing in line and is found in the prayer Hewahewa delivered before the
missionaries upon their arrival in Hawaii.) Another meaning of ku (it has over 20 variations),
is to be like or to resemble. Another is to reach from one place to another. Another, to be
placed or set in a state or condition.
A place for meditation, as a mountain top, was called kuà noo. Note the combination of the
ku and noo roots with the idea of going up in the symbol of mountain top. Up is the
symbol used constantly to show the progressive steps of growth from Aunihipili to Auhane
and Aumakua. It is not indicative of place. The God within concept is perhaps more
accurate in indicating an interblending of planes of consciousness. However, in Realization
it might be more exact to say Man within God to describe the becoming one state that
results in a complete and lasting faith, knowing or conviction of Aumakua reality.
To attain the new state of faith through Realization undoubtedly demands that we keep
searching and thinking keep meditating with the aim of drawing closer and closer to
the Aumakua until we come to the point of experiencing the moments of becoming one with
the Aumakua. A word for faith in Hawaiian is manaòìo, in which manaò means to think
by using mana to handle our memories, plus the root io or real. That is true knowledge. It is
the real faith.
In the Zen training to attain Realization, the student is given questions (koans) which cannot
be answered through reasoning. He is taught to ponder the question until he gets from the
Aumakua the answer, which is a realization of the REAL and enduring and perfect basic
pattern after which our physical things are made in a very clumsy and imperfect way. The
student knows how to use memory and reason already. What he is set to learn is to use the
innate ability of the Aunihipili to make a complete contact with the Aumakua and to merge
with it. This merging or becoming one with is an act quite apart from any use of the mental
powers. We say that it is a use of intuition, but even that is a poor name for the final rising to
touch and become a part of the Aumakua being able for the moment to see and sense and
KNOW, as through ITS superior powers of sensing.
Remember the story of Psyche and Amor, the human and her lover who was a god? The
Greeks gave us in this story the same information to be found in Zen. Psyche felt the presence
of her divine lover nightly, heard his voice intuitively, and was happy. Curiosity impelled her
to light her lamp (intellectual power) in order to get to see her lover, but Amor vanished
instantly. He could not be found in the realm of human reason or the limbo of emotions. Only
her love for him could aid her search. It attracted her to him in the end and she became one
with Amor permanently, thus knowing him as one with herself leaving nothing to be seen
by the light of intellect.
This highest of the three forms of believing or FAITH is gained by becoming one with the
Aumakua. The sages have spoken of the universal law of attraction and have told the secret of
it. It is that a man becomes what he thinks and draws nearer and nearer to the thing he loves.
Our meditations should be powered by our deep love of the Aumakua and by the searchingthinking of the na kahuna. If the intellect is steadily pushed aside, the way opens and the
mystic attraction grows. One day, when relaxed, or one night when half awake, one suddenly
finds himself placed in the new condition (ku) and thereafter the faith is a knowing of the
REAL beyond all logical knowing. That HIGH FAITH is undoubtedly the knowing that
makes possible the instant healing of High Magic. It is the bright goal. It is the ultimate gift
and it is for each of us when and if we are ready to make the efforts needed to claim it. With
it, one does the works hana mana the miracles. Without it, one must be patient and keep
on using the low magic.
The low magic demands belief of the reasoning Auhane and faith of the lowest or animalemotional level on the part of the Aunihipili. Fortunately, unless badly blocked by fixations of
doubt or guilt, or unless the day has been spoiled by emotional upsets, the Aunihipili will have
the happy faith that is intuitive in it and will obey and make contact with the Aumakua when
we desire to pray. One of our modern mystics wrote after long study, The animals all will to
God. The Aunihipili is an animal spirit in an animal body. We na Auhane are only guests in
its house loved guests upon whose guidance and superior mental powers the Aunihipili
gladly depends. If we do all we can to live without hurt, and to open and keep open the path
of the Aunihipili to the Aumakua, it will Will to God for us and make for us the contact we
cannot make. The law of attraction is its also on its own level. Meantime, we are given time
in this way to make our way through love and searching-thinking to the Aumakua levels
there first to find the basic straightnesses and light, and when the time ripe, the Union of
becoming one with. MFL
More About Faith

July 1, 1950
NEWS ITEMS
Word comes that Dr. Brunlers work with the pendulum in locating oil has passed with flying
colors its first major test here in California.
A well was drilled at his direction in the Edison, California district and oil found at almost the
exact depth predicted after the pendulum tests had been made. More oil is predicted for a still
deeper level.
Work on the several promising locations to uncover gold has been held up but may get under
way in due time. Cigbo has offered to help scratch wherever there is a good prospect of
digging up more stamp money.
Close neighbors of Dr. Brunler and his gracious associate, Dr. Calver, are a young couple
the Flynns. Jim has understudied Dr. Brunler and acted as field helper, with the result that he
now has developed an excellent ability with the pendulum. Mrs. Flynn, who is a very clever
artist, has promised to draw up some thank-you notes on stencils for Cigbos use.
THE ROUND ROBIN

BSRA family at San Diego report all very busy. Meade Lane, F.H.F., Editor in Chief, has been
able to see his way clear ahead to get out future issues of the ROBIN, and promises that all
new subscribers will get a full quota of numbers. Assistant Editor, Harriet Foster, HRA, writes
that she is very busy taking down much new and exciting material from the communicators at
the Mark Probert seances. She transcribes her notes and cuts the stencils for the booklets a
labor indeed, but one of love. The communicators sent a special message to me a short time
ago advising that I burn the candle here at the Study only at one end, so I try to get to bed a bit
earlier and hope to take a little more time away from my desk and mimeographs this summer.
The Seance Reports are offered in series under a subscription plan. If you are not a member of
the BSRA or a subscriber to the RR, but are interested in reports of very exceptional quality
from the communicators, drop a line to BSRA, Round Robin, 3524 Adams Ave., San Diego
16, Calif., and you will undoubtedly be sent the announcement sheet which most of us have
recently received.
Speaking of seances and similar matters, HRA D.F. writes, Before I left England in 1936 I
heard of cases of friends on the other side speaking when the radio had been turned on but
was not playing. In San Diego, in 1938, a Dr. C., an old man, had frequent and almost regular
seances in this way through his radio. Soon well be getting voices from these inquisitive
Etherians!
Another copy of Dr. Fodors Encyclopaedia of Psychic Science has arrived at the Study in
case you did not get yours. Still $7.65 to us but a dealer in the East is jumping the price to
double on the few copies he managed to corner. Dr. Fodor is now visiting in England.
Charles W. Kenn, F.H.F., who writes to me frequently and who always has new and valuable
things to tell of his wide reading on Huna background studies and translation of old writings
in Hawaiian, writes that a kahuna has been found by HRA Theodore Kelsey and his learned
field companion-worker, Mr. Kekahuna.
The work of hunting up and photographing the ruins of the old Hawaiian temples has been
going on for some time. Also, the older Hawaiians have been visited and Mr, Kelsey has
recorded many fine old chants and legends to keep them for posterity.
In the search, the kahuna has been found. He is very old and is highly respected by other
Hawaiians in the district which is that through which the recent flows of lava have cut paths
to the sea. Mr. Kenn, in his last letter, said he was leaving by air for the district at once to look
into the matter and, if the ancient cult of secrecy does not prevent it, to set about learning, if
possible, the exact theories and methods used by this gentleman.
Meantime, the officials of the Bishop Museum in Honolulu seem rather upset to have
amateurs running so far ahead of them in their work and in a field which they stuffily consider
their own.
BROADCASTS OF PARTS OF SSBM

Broadcasts on the radio in Honolulu are now planned by HRA Riley Crabb and his players.
They have given a very fine series of presentations using the LETTERS FROM A LIVING
DEAD MAN by our own HRA, Elsa Darker, as material.
The broadcast will be dramatizations of cases from my book for the most part. As Honolulu is
divided on its opinion as to the na kahuna, I look for at least a small storm of protest from
those who still believe with the missionaries of other days that everything connected with the
na kahuna was heathenish and should be banished at all costs. I would love to hear it if the
story of the early missionary, John Paris, is put on. He had the experience of having a kahuna
of the ana ana grade try to convert him to Huna. To show the superiority of his beliefs, the
kahuna prayed to death several of the converts. Rev. Paris, so the story was told to me by his
daughter, learned to use the death prayer, caught the kahuna off guard and killed him with his
own death-dealing forces. Later, when Paris was ousted from the missionary circle, he was
given a fine grant of land by Hawaiian royalty and enabled to carry on his work of helping
and teaching the Hawaiians. This is one of the great stories that still awaits the proper writing.
I once made a play of it but, sad to tell, it never was produced. (John Paris lived for many
years in the district where the lava flows are pouring down the mountain. I lived in the same
district for a year and saw a similar flow in 1917, which also covered up a number of houses.)
DIANETICS publishers returned a letter written care of them to the author of the book, L. Ron
Hubbard. No reason given for not forwarding to him first class mail. However, judging from
my own experience, I take it that Mr. Hubbard has been swamped with letters beyond his
ability to try to answer and has probably departed for parts unknown and without leaving a
forwarding address. Perhaps he has promised a science fiction yarn for a deadline and has to
get it out. It takes an average of a half hour to read the letter and reply to it. Fifty letters a day
would mean little short of disaster.
LETTERS AND COMMENTS

HERE AT THE STUDY I am constantly sharing the lives of my HRA friends through letters.
Often the problems are great sometimes too great to be met in the time allotted. But often I
share the rejoicing over the good that comes in response to mutual work with Huna methods
usually including the great help of our combined efforts in the Telepathic Mutual Healing
Group.
We cannot, of course, tell when a certain thing will come about as of its own accord, or when
it is the result of the help we are able to call down from the na Aumakua. The best we can do
is to average the results carefully. However, I feel very strongly that when the outcome of
something is in doubt, our best Huna prayer-actions are the sane thing to use. We have
everything to gain and nothing to lose.
I am happily surprised at the number of times that I am told by strangers, in their letters, that
they have figured out the best way to use Huna after reading SSBM and have already been
highly successful in bringing about healing for themselves or loved friends, or betterment of
social or financial conditions.
Other times, I have letters from those who have not joined in the work directly as HRAs, but
who have shared the bulletins with one who is a regular member.
(Always remember that we do not form a secret order and that you are urged to share your
bulletins and your knowledge of Huna in all ways with your friends. The bright lads who
pledge their customers to secrecy when selling courses do so, in most cases, to force all and
sundry to buy the course also to prevent those who have bought it from telling of it and
showing that it is just one more of those courses. Daily, I have letters in which HRAs
express their pleasure in our work because it is experimental, and because no one is
pretending to vast and superior knowledge which must never be questioned under penalty of
their lordly displeasure.)
A delightful letter came in today, together with two fine photos of mother and daughter, the
latter being the official HRA. Here is part of it. Since starting our prayer-actions, my
daughters business has quadrupled and my health is better. How grateful we are for your
years of research.
The work we are doing in the TELEPATHIC MUTUAL HEALING GROUP, with our
telepathic meetings at 3 and 7 California daylight savings time, and also at noon for those
unable to work at the other times, is more important and more effective than many realize.
HRA C.T.H. writes from Connecticut, Dont forget to include more in the bulletins re the
TMHG HEALING SERVICE. We all need inspiration and uplift to continue to add our help
to this most worthy work.
He also adds a note that was of interest to me about space ship matters. There is a series of
broadcasts on NBC Saturday nights at 8 oclock (Eastern daylight savings time) called
Dimension X. They deal with space ships, Mars, etc. While fiction, it is beautifully done in
design, plot, sound effects and PHILOSOPHY. Last week (June 17th) was tops. No sponsor.
My wifes sister is continuing to improve and will leave the hospital in a week. My mother
stays the same, having now been out of the hospital for months. I continue to work for her
eyesight again. (Both cases have been on the TMHG as well as receiving the full attention of
the writer, who is an advanced student and a man who Serves greatly.)
HRA Otis Vaniman, who deals in books in Florida, told in a recent letter the very interesting
news that Dr. N. McC., who, with her husband, belongs to our membership, was using a
surprising number of copies of SSBM. He writes, She uses it a great deal in her mental
therapy, especially with the alcoholics, and often with amazing results. That is indeed good
news. Huna makes sense for logical men.
I am so often struck by the apparent fact that there is a large truth behind the saying, When
the pupil is ready, the teacher will appear. I do not know about the teacher, in the flesh, but
time after time when we are able to realize that we need some new information, it comes by
way of an inner flash or through a book that comes accidentally or otherwise. Or, there is
the friend or even the chance acquaintance who drops the word that guides us to what is
needed in the next step. I have had at least a dozen letters telling me of the very strange ways
in which SSBM came to the notice of those who were ready for what the na kahuna had to
offer. In one case, the father, some time dead, appeared and told his daughter of the book and
where to look for it. I have saved her letter to give you that part of it, but seem now to have
misplaced it. Another HRA tells of walking past a barrel filled with things to go to the Good
Will Industries and how his eye fell on a discarded copy of SSBM. He opened it, saw at once
that it was just what he needed and asked permission to take it. (To the owner it was of no
interest.)
In my own experience I have so often come across a book which was just what I needed at the
time. Or there were chance friendships.
At times I have had the startled realization that there was some wise Something which
frequently took a hand in my affairs and in my progress. Not always has the Guidance been
easy to take. Once, some ten years ago, I was about to go into a line of business which would
probably have been the worst thing I could have done, what with the breaking of War II
almost on us. I was stopped in a drastic way by falling on wet cement stairs and breaking an
arm, being unable to go ahead with it in a sling. Later I saw what I had escaped.
I was reminded of all this by a letter from HRA Nell B., of California in which she was giving
me her very wise and matured conclusion concerning a type of individual who cannot remain
satisfied with any one set of psycho-religious systems but must hop about taking up each new
teacher as he or she appears. She writes, in part, I knew a woman in Detroit who had a
broken neck, and was in a horrible brace [with a] leather cup under her chin to hold it rigid.
Did not walk for twelve years. Could not go to bed, so lived in a wheel chair. One day she saw
a leaflet which a maid had left on her buffet, and all at once, so she told me, the words blurred
and she saw letters like fire, across the paper, saying, Take off that brace. She said she
trembled from head to foot, but crawled out of her chair and up stairs on her hands and
knees somehow, then when at the top, [she] lay there and unfastened the straps of the brace,
one by one.
Then she stood up and took a step, finding that she was still alive and able to walk.
(Completely cured,) she served as a teacher and healer for years.
But in 1936, as I recall, she became enraptured with some writings of a Hindu teacher. In
about 1940, on a trip with another lady to a type of national gathering of this teachers
followers, she was badly injured in a car accident. I visited her in 1943. She had then been
bedridden for over two years. The magic of that first dynamic visualization would not return. I
feel that she had held that pearl-beyond-price in her own hinds, but had let it go by her leaning
toward THEORIES. Instead of learning to make use of what we know and Huna is filled
with values we so often make ourselves spiritually futile by peering over the wall in search
of greener grass.
HRA Howard D. Clark of Yucca Valley, Calif., also comments in a letter on the Bulletin 34
discussion of faith.
I find Bulletin 34 very solid with thought. I find it among the most helpful and illuminating
of any so far And back to the Bible or back to faith, conveys at least to me an effort
to escape the ordeal of serious thinking. To me, it puts more strain on Faith if I ask my
Aunihipili to accept anything on blind faith without some reason, and then to communicate
my wish to a higher power, expecting it to be granted. As for Huna being complicated, the
fire-walking priest wasnt afraid his prayers had not been answered when he stepped into the
pit.
DIANETICS
Dianetics comes in for more news as I cut the stencils for this bulletin. HRA Russell
Schofield, who lectured recently on Dianetics before a psychologists club, flew to New York
to study the method at first hand. He hopes to be back in six weeks to two months and to open
an office for teaching or practice I could not learn which.
Meantime, John F. Anderson, whose psychological group played host to Huna for so many
months, is busily engaged in testing the Dianetics theories and methods. With four friends, he
has already made sufficient progress to convince him that the system is basically sound. Two
of those for whom he has acted as auditor have already been able to get back into prenatal
memories. HRA Johnnie has an excellent background of study and training in psychology,
psychic science and hypnosis. He hopes to become a clear himself in due time, and might
possibly give his time to Dianetic auditing as a professional. His wife, HRA Nadine, has
recently flown to Mexico to investigate the discovery there of a fluid which, when sprinkled
on dead plants, brings them back to life. Her great interest is in the possible finding of a
perfect rejuvenating method for humans. (The discovery of the Mexican chemist is reported to
bring back to life dead orchards. The trees are then found to need almost no watering!!)
My own experiments with Dianetics, in which I have been acting as my own auditor as
explained in Bulletin 33, have brought no prenatal memories to the surface as yet. In going
back and back to pick up possible fixations related to prayer or religion, I have managed to
puzzle or upset my George (our pet term for an HRAs Aunihipili) rather often with the
result that, in me is produced vague uneasiness and often fringes of worry. Dreams become, at
times, troubled and old nightmares bob up in slightly changed versions. Most pronounced of
these stirrings is a sudden awakening with the strong conviction that (1) there is a spirit in the
room sometimes even one which has jolted my bed to awaken me, and (2) that there is some
world catastrophe hovering over us all and ready to strike at any moment. (I earnestly hope
that this is not a genuine hunch which has no relation to my experiments with Dianetics!)
(Special note: Exactly here I stopped typing this stencil to listen to the Dimension X radio
program, and in the middle of it the program was broken into for the news flash that the Reds
had declared war on the non-Red half of Korea and that the President had announced that we
would hold Russia responsible. Having just finished telling of my premonition of world
catastrophe, the strange coincidence made my scalp prickle for all it was worth. I instantly
remembered the pendulum prediction earlier in the year that Russia and the Reds would
dominate all Asia except Japan. I also recalled the careful work with the pendulum done
earlier by HRA J.C. giving July 6th as the next great danger spot. Of course, experience
teaches us to discount most of our premonitions however, I still hope my hunch etc., etc.)
(I was stamping bulletin envelopes while I listened to the radio with its dramatic story of a trip
to the moon.)
(NEXT DAY) This bulletin begins to take on the aspects of a diary as the writing of it on the
stencils progresses. In the mail box this bright Sunday morning I found a letter from HRA
Josephine Dyer of San Fernando Valley, which lies across the hills from Hollywood. With her
wide knowledge of the materials of the field in which we are all working she was, very
naturally, much interested when she heard of DIANETICS and promptly purchased a book.
She read it and out of curiosity to know to what it might be leading [to], wrote to the author.
She has forwarded me the reply. It is a note from Dr. J.A. Winter (P.O. Box 502, Elizabeth,
N.J.) who has been associated with Mr. L. Ron Hubbard in his work.
He says that they hope to establish a Dianetics Institute in California to train auditors. A
form letter is enclosed from Mr. Hubbard which says that THE HUBBARD DIANETICS
RESEARCH FOUNDATION has been established (same address) for the purpose of
carrying on the experimental study of Dianetics and to train teachers and auditors, also to send
out information as to new methods which are discovered. It is announced that already new
things have been found such as a recently discovered way to turn on most sonic shut-offs
(those who cannot feel that they actually hear things being said near the mother before their
birth, or around them after birth). For $10 a year, one may become an associate member of the
organization and for $50 a year, a full member to whom a quarterly magazine will be sent.
Through the organization, cross-indexed possible partners may be placed together for mutual
auditing after the Dianetics method. (The morning paper says the book is now on all the Best
Seller lists of the nation, so we are seeing another fad in the making in which the callow will
plunge in and in a week or two ooze out.) Mrs. Dyer was taken by enthusiastic young
neighbors to attend meeting of these enthusiasts. She writes a most amusing account of the
meeting and the plans, saying, They are teaming up for auditing at a feverish pace eager
Deep-Enders on their way to their prenatal engrams. I suppose it is inevitable that Mr.
Hubbards dynamics should bring to the fore and into vociferous expression the unstable
fringes of the literate circles the Hot-eyed Searchers for a short cut out of a difficult world.
When the extremists lose interest on their end and the angry psychiatrists cool down at their
end, I imagine it will be possible to begin measuring the real values.
At the meeting, W. Bradford Shank distributed a mimeo sheet giving three items which may
show which way the Dianetic wind is beginning to blow.
1. Mr. Hubbard writes that his book is already partly obsolete in that new methods are
constantly being discovered to shorten the therapy.
2. A limited number of people will be accepted by the Foundation for a professional

course covering thirty days. The tuition is $500. Mr. Shank proposes to go to take the
course, but to cover the expenses, wishes to sign up others at a fifty-dollar in advance
fee who will attend one or two informal seminars to transmit the content of the course
to interested people here. Mr. Shank also distributed a mimeo sheet giving four of the
lately discovered improvements in technique. He says he had them via long distance
telephone from Editor Campbell and Mr. Hubbard. I will give a condensation in our
Huna terms of the four points for those who may be interested if not skip to the next
page. For the person who cannot return and get the old memories to revive and be
relived, it is advised that he be directed to go back and live over some period of great
pleasure or success. From these happy periods the method is learned and later more
painful periods may be entered. Repeat until sonic is properly developed. If some
engram or fixation seems to prevent backward travel on the time track, direct the
subject to go back to that fixation itself. This is called a holder. Repeat the effort
until the holder is found and drained off.
3. The work done in 2, above, will usually re-stimulate a deep fear or panic. As soon as
the fixation that prevents the backward travel in time is found and drained off and
the fear allowed to show itself in reactions it may cause, a search is made for the
original cause of the fear and the fixation which the incident produced. Repeated
efforts to send the subject back to the incident should be made until it is uncovered,
lived over and over, and drained off. After that, the way will be opened for the
backward travel along the time strip.
4. As an approach to the earliest fixations, usually formed by prenatal causes, the subject
or pre-clear may be directed to return to some pleasant sexual experience and
relive it. If there is reluctance to recount (to tell of it to the auditor), the pre-clear may
report indirectly only enough data to permit the auditor to follow and check the fact
that the pre-clear is returned and reliving the episode. Take him over this experience
several times and then direct the file clerk (our Aunihipili) and the somatic strip (our
Aunihipili holds all memories of this strip) to return to conception and recount.
(Why the two incidents should be related this closely is not explained.) Watch for
skips or blank spots in the conception story; induce the pre-clear to fill in the earliest
such skip, using the repeater technique on phrases and words picked up from the preclears reporting, recounting and rationalizations about not entering (reliving) the
skips.
A SAFE CONCLUSION at this point is: A Dianetics class limited to 100, each paying $500
for a months course, gives $50,000. Not bad!
MORE ABOUT FAITH

Several letters have come in pointing to the very great significance of the literal translation of
the New Testament passage which (from the Fenton and other modern translations) gives us
the following. (Hebrews 11:1. Especially Fenton.) But we shall not recoil with loss, but keep
our lives by Faith; for Faith is the standing-ground (foundation is a word also used) of the
hopeful, the conviction of unseen facts (11:2) so that from the unseen the visible appeared.
In Bulletin 34 I spoke of the word ku which was so important in the Huna type prayers. It
means to rise half way, then all the way, and then stand firmly or in some special way, as in
line with others.
The opening of Hewahewas prayer before the first missionaries as they landed, begins with (I
will break it up with translation made very literally behind each phrase):
Ku: Rise, ku la: rise (completely up,) ku la: stand.
Piha: fill up, as a jar with water, ku lalani: stand in line (Root la is light and lani is
heaven, symbol of [the] Aumakua level), ku la: stand (or remain in this standing position).
The prayers and chants had often three meanings: the literal, the secret, and the very secret or
symbolic which could only be understood by the kahuna of advanced knowledge. Above we
have the literal meaning of stand up, stand in lines. Fill the lines. Stand in the lines. This is
army language, as is that in Hebrews in which armed attack is being discussed.
I believe that we have here another instance in which the hidden or Huna meanings are
preserved in the New Testament writings. We see in the esoteric or Huna meaning of the
above prayer the symbolic directions to:
Cause the Aunihipili to rise in consciousness to touch the Auhane and stand united with it.
Then fill with water or take on a complete surcharge of low mana. That done, rise into the
light of the heavenly or Aumakua level and contact the Aumakua. Hold the contact.
The New Testament line, so that from the unseen the visible appeared, as given above, is a
perfect restatement of the Huna belief that all things and events and conditions are first built
up on the level of the na Aumakua and are made of the invisible but very substantial etheric
stuff (mea). This, in the course of time, appears on our lower levels of life as visible and
physically real.
The faith or belief or trust we have in this scheme of things and in the fact that the Aumakua
will respond to a prayer rightly made by Huna methods and will build what we desire (from
the thought-form seeds or molds of our prayers, and water for their maturity with the water of
mana which we provide), first as invisible realities on its plane, then as realities on our lower
plain this FAITH on our part has no physical part in the process. Faith alone moves no
mountain and heals nothing. We see that its great function is to make it possible for us to GO
AHEAD IN FULL CONFIDENCE and do our part in the building. Our part is to decide what
we want, create the seeds and send them in the right way to the Aumakua there to have
them grown.
No Reply Required
July 15, 1950
SPECIAL NOTICE SPECIAL NOTICE SPECIAL NOTICE

This spectacular heading is to be sure to attract the attention of all HRAs, including those who
glance at the bulletin, then lay it aside until time allows a full reading.
A CHANGE IS BEING MADE here at the Study, after much thought and long prayeractions for Guidance. I believe that this GUIDANCE has been given in shaping my decisions
and plans for our HRA progress, and I am showing my faith by following through.
AS YOU KNOW, I tried some months ago to trade an extra bulletin for freedom from
answering your many and GREATLY APPRECIATED AND VERY MUCH VALUED,
NEEDED AND DESIRED LETTERS. I asked that on the letters each HRA mark No answer
required if one could be gone without, and Urgent if it was absolutely necessary that an
answer be sent. As you also know, you did your part most graciously, but I could not refrain
from answering every one of my dear friends, even if only with a line. It is entirely my fault.
(Cigbo grins at me from his shelf where he is scratching hopefully in his box. This is one of
the times when I cannot say, Blame it on Cigbo!)
IN ORDER TO ANSWER ALL LETTERS, I took to writing and mimeographing short
letters filled with personal news which was of no real and lasting importance to our work. To
these tinned letters I added a paragraph or more and usually had a thank you letter from
Cigbo to enclose if a present had come for his box. It was great fun to play Cigbo and write
little notes for him to those who playfully wrote him notes. I enjoyed answering all letters and
commenting on your reports to me covering your Huna experiments, TMHG work, problems,
personal activities, thoughts, speculations, readings, etc., but I have finally made so many
close personal friends amongst you in this way that something has to be done.
THE HRA INVESTIGATIONAL AND EXPERIMENTAL WORK on my part has fallen
behind. I have a whole shelf of your books waiting for my reading. Many of these have been
urged to my attention as possibly containing things of value for all of us in our work with
Huna. I have also manuscripts and booklets and clippings all long due back to their senders.
In addition, my personal experimentation has been much hampered along healing and various
lines because I have had no time left between getting out the bulletin and answering the everincreasing number of letters.
IF OUR WORK IS TO PROGRESS WELL, I simply MUST have more free time to read,
study and experiment as well as to digest your valuable reports and ideas as they come in. I
need more and more time for the TMHG and pressing cases which need treatment of a more
intensive nature. RESEARCH must go on if I am to be able to lead the search for the ancient
Light and to direct our combined efforts. In the time I am asking you to give me, I may wade
through masses of books and other materials without coming up with a thing of importance
for us, but, on the other hand, I almost always run into things that set me off on some fresh
line of thought often setting me to delving into the roots of the language of the na kahuna
with surprising results.
A FEW LETTERS WILL HAVE TO BE ANSWERED, as those from prospective HRAs
who write to say they have read SSBM and wish to know what comes next. Orders for books
or back bulletins will still have to go out in the next mail, and now and then there will be
reports or questions which will be of much importance to our progress and which may
demand letters back and forth. However, the average questions, if they are of enough
importance to be of general interest to all of us, can be taken up in the bulletins and we can
all gain.
ALL LETTERS WILL STILL BE READ with the same care and enjoyment and research
interest as before. Even if I do not answer, be sure that I have overlooked nothing. Also
remember that your letters to me are absolutely necessary in order that I may know of your
experimental efforts and results as well as of your findings and ideas your suggestions for
the work.
THE ALL-IMPORTANT CONTRIBUTIONS FOR CIGBO must continue, even if not
acknowledged, otherwise the cloth will have to be trimmed to the pattern and the bulletins
will gradually dwindle in size and have to be sent at longer intervals. So far as I know, in all
the months in which we have worked together, not a single cent, dollar, check or stamp has
been lost. But if you wish a receipt, to be absolutely sure Cigbo has had your gift, please send
along a self-addressed post card which can be returned to you with Cigbos notation of Got it
Thanks.
I AM CERTAIN that you will agree that this Guidance is correct. With world turmoil all
about us we must pray our best for peace, and because the time and opportunity for HRA
progress may be none too long, we owe it to the na Aumakua who watch over us, to sacrifice
our personal pleasures in friendly intercourse and drive with all our combined strength as
straight to the heart of the great workable SECRET of Huna as we can. If the worst comes to
the worst heaven forbid and we slide backward into social and financial chaos because
world social structures cannot stand the strain of a final total war, we may still be able to
leave in a few scattered bulletins a few final words that would make it possible to keep alive
the spark of the lost Huna and in some brighter day, furnish the seed from which a Tree of
Life and Light could again be grown to bless the world. Save your bulletins. We do not know
where a set might remain safe for posterity when half the world has gone. There is a danger
that, largely because of the dogmas and entirely unproven claims in religions, the men of the
Bright New World that may follow the upheaval, may, as in Russia, throw overboard all
sacred and revealed systems. Only in Huna is there to be found a system based on psychic
science and inclusive of all of the science of psychology and more as well as on the
physics of the aka and the manas. Only in Huna may there be enough proof and freedom from
dogmas and absurdities to survive a purge and a revolt of such reactionary force as may come.
I ASK HUMBLY AND IN ALL SINCERITY that you ask often that I be Guided and my
hand upheld in all the needed ways so that I may better lead the HRA work. I feel that it
demands of us all that we can give in whatever way each of us is best able. We are trying to
keep alight a very small and flickering light in a swiftly darkening world.
MFL
NEWS LETTERS COMMENTS

DIANETICS is still of much interest to many HRAs. Of the several who have tried it with
their friends and who have reported, nothing final or conclusive has been noted. Our HRA
who writes for Round Robin under the signature of M.C., tried it out with her husband in a
preliminary way and was sufficiently interested to fly back to enter the first class. She is
exceptionally well trained for such work and will be able to give us really expert judgment on
the value of Mr. Hubbards system. It may be September before we really begin to know how
it pans out in actual practice.
Any HRA in the Burlingame or San Mateo (California) district, who wishes to have a partner
for Dianetic auditing experiments is invited to drop a line to HRA L.B.S., care of me at the
Study. I will see that it is forwarded. This HRA is also exceptionally trained in psychological
lines and, in addition, has an exceptionally logical and penetrating mind. Let me quote parts
from a letter which has just arrived from her.
Did you gather whether unconscious moments when engrams are recorded would include
sleep? If so, how thoroughly could the reactive mind misinterpret records of positive
instruction played during sleep? The possibilities seem slightly fantastic for the young woman
who might be promoting a family that is, in the light of Dianetics. What?
As I read Hubbards work, he claims that the period of unconsciousness must be one brought
about by the impact of pain or some painful emotion. One may be out cold as in an accident
or when on the operating table. Or, one may just be dazed by emotional shock so that, in
our terms, the Auhane has its mana supply cut off temporarily by the Aunihipili in which
case the former does not function and cannot rationalize impressions had by way of words, or
sights or other sensory impressions.
In ordinary sleep there is no pain or shock of this dangerous proportion. A very wild
nightmare might give sufficient shock, but if wild enough, one usually awakens and
rationalizes the experience for what it is just a nightmare.
As to sleep suggestion, mechanically administered or by the voice of another, I have as yet to
hear of any difficulty being caused by a misinterpretation of the worded suggestions. Most
such misinterpretations, according to Dianetics, are made when the Aunihipili of the
unconscious person identifies itself with the one speaking, be it the mother or father in
prenatal pain-moments, or the doctors and nurses around the operating table. Ordinary sleep,
without the Dianetic pain or shock ingredient, must be very different. Moreover, the carefully
planned recorded suggestions are aimed at getting the Aunihipili to identify itself with the
things and conditions presented to it by voice in the suggestions. I can recall no single
suggestion which is not simple and direct to be taken literally. It seems to me that even the
illogical Aunihipili would find it hard to put the wrong interpretation on what it repeatedly
hears voiced through the recording machine. I will go into this angle with Wing Anderson
when he gets back from Colorado in a few weeks. His experience with sleep suggestion is
wide and varied. (He is having a home built at Montrose, just in case, and will give us the
latest in prophetic materials soon, so I understand, to go with his PROPHETIC YEARS.)
Continuing our discussion of Dianetics, I wish to point up again a very reasonable set of
conclusions to be found on pages 150 and 151 of the book. Speaking of the fixations (our
terms again), Mr. Hubbard tells us that in certain cases the methods he advocates do not have
to be used. He has observed the same thing that our Dr. Fodor describes in his reports on his
practice that if a patient can be given an artificial or imaginary first-cause of his fixations,
and can be made to believe that this is the cause of all his fears and physical reactions or ills,
the fixations often will drain off and all be well.
Mr. Hubbard remarks that if one can be educated in such a way that a strong and
unquestioning faith in some Higher Power or cult is built up (and driven home to the
Aunihipili, we must add), the old fixations cease to cause trouble. That is of great importance
to us as HRAs. As one HRA recently wrote, The Aumakua, as I understand it, is an entity
farther evolved than the Auhane or Aunihipili, and, for this reason, certainly should be able to
do what neither of the less evolved selves can do, that is, clear away fixations in the Aunihipili
when conditions allow it to take a hand in our lives and help us in that way. I think we will
all agree that we have evidence in the lives of the serene religionists about us, showing that
they are not thrown for a loop at every whip-stitch by the reactivation of old fixations.
We have all known of sudden and almost miraculous cures which have followed religious
uplift and/or psychological treatment. In such cases, the fixations may not have been
identified at all, but the patient has been able to rise above the level of thinking on which the
fixations and guilts are lodged. We do not know just what one does to raise the vibration,
but we are on our way to finding out exactly so that we may set about doing it in orderly
fashion. (This is one of the problems which I have begun to work on and for the solving of
which I need more free time. On a later page I will discuss the matter in detail.)
REINCARNATION
Reincarnation was not stressed as a thing important to living by the na kahuna, in so far as I
have been able to learn. They seemed to have made no effort to recall memories of past
incarnations, and used no rites of any sort to counteract the boogies which plague India and
also some of our modern psycho-religionists. The boogies are really twins. The first one is
called Karma and we all know to what illogical lengths some cults teach that man must go
(1) to stop making karma, either good or bad, and (2) to free the individual from the effects of
past lives in which bad karma was generated.
The psycho-religionists or more adventurous psychologists have first accepted the fact that we
remember from the time of conception, then have pushed on further back and have decided
that some fixations had their origin in past incarnations and are the cause of troubles in the
present life.
HRA C.F. Stone, of Knoxville, Tenn., who has a healthy curiosity about everything that may
be connected with the materials of the field in which we work, reported at length in a recent
letter on his experience in answering an ad in an astrology magazine and having his past lives
read for a fee. In the same magazine he had read an article by the advertiser, in which she told
of having learned in India a method by which past incarnations could be read and reasons thus
discovered for certain difficulties in the present life.
The writer, Gervee Baronte, calls such a delineation an Incarnascope and, to make one for
a client, needs only the birth time and place, the full name, and the sex. She then uses certain
symbols and presto is able to draw on some form of surviving memory or records, with
the result that she can tell you in great detail who and what you were and what you did in
incarnations past.
It took nearly five typed pages to tell C.F. what his Incarnascope revealed. He began as the
close friend of Alexander the Great, as a general, but apparently his name evaded the reader,
although she was careful to set down a most interesting thing, supposedly discovered by her
methods. It was that in that incarnation he shaved. Alexander has left much to his men. He
was the first man to shave, and to insist upon his men following his example. He used the
STRIGEL, the ancient Greek razor. (Now we may guess why this was so important that it
needed to be reported at this late date.)
There was an incarnation in Cilicia around 628 A.D. This time he was a Christian priest who
was sent to England and who had an affair or two, the result being karma to be contended
with in the later lives, including possibly the present. In 1532 he incarnated on Malta and
became one of the famous Knights of Malta. There he was over-bearing and very
dictatorial. In Wales, in the XIII Century he was a minor baron and lived a very mixed and
interesting life. Many details were given. He had an arranged marriage, two children, and his
wife was English. He made a trip to France and promoted education, as did his wife. (C.F. was
amused and entertained.)
Such things as readings of past incarnations are all a part of the playground activities of
occultism. Together with the fun of endless speculation and the entertaining reading furnished
by the many available courses fill the time of the average student almost completely. The
bulk of the things found as vast and unquestionable truths or presented as Word-of-God
Revelations will be found to be contradicted from one writing to another all down the line.
Not only are statements NOT proven, but seldom is an effort made to show where they came
from or why they should be accepted as more veritable or more useful in the job of living than
Aesops Fables.
I keep hammering away at the job of reminding my friends to pause and question the
authority of the ones who appear as self-appointed teachers. I have learned the hard way
and have looked behind the scenes too often at the individuals who have had the brass and the
dishonesty to try to sell me their statements in pig-in-a-poke packages. Not once have I found
one of these men or women who lived the life they preached or demonstrated the powers they
offered to teach others to use for the usual fee. I respect very greatly the men and women who
are honest enough to admit that they do not know, and who are bent on research instead of
profitable deception of the unwary. When someone tells me where he found certain
information, and how, and whether or not it seems to be historically correct or valid in
practical use, I will stop delightedly to listen.
As HRAs we are all entitled to play and have entertaining reading in any form we prefer, but
when anyone offers us something to take and swallow whole, we disgrace ourselves and HRA
if we accept it.
THE PROBLEM OF RAISING THE VIBRATION

Most students in the realm of religions and the psychologies, have a vague idea of what is
meant by Raising the Vibrations. It is a phrase which came into use about the turn of the
century when the idea that all things were made of vibrations in basic ether was developing.
Modern religions have struggled to keep up with physical science. In the older religions there
were endless claims that could not be accepted because they could neither be proven nor made
to work because they could not be understood in the clear light of mature logic.
In Christianity we were taught to pray and to have faith if we were to get help in the job of
living. We tried this the best we could and found that faith was very difficult to generate.
About one prayer in a thousand seemed to get results.
In modern times the world of the West discovered the East Indian psycho-religious systems
which were combined and sifted to give us our several schools of Theosophy. In these, a
slightly different way of getting help from Higher Beings was described even if hastily
garnished with the warning that to use any method was to tamper with karma and was
therefore not to be tolerated.
As a young man I eventually came to Theosophy in my search for something that would hold
water. Blavatsky seemed to favor trying to use the Eastern systems in fact, claimed to have
used them with some success herself. Later, heads of dividing branches of the cult which she
founded undertook to correct the mistakes of the founder. They increasingly warned that no
occult practice should be tried that offered anything other than spiritual growth. This meant
that one must live down old karma and try not to make new. The doctrine was the simple one
of Do what you must to live, but desire nothing. Become impersonal and selfless. Break all
ties with things earthly. In the increasingly thinner airs of Indian aspiration, the student was
taught that he must not even desire spiritual evolution, the final breaking of the wheel of
reincarnation and karma NOTHING. The Bhagavad Gita was the Bible of desirelessness
and selflessness. However, the Yoga Aphorisms of Patanjali was an equally popular text, even
if its whole teaching was aimed at desiring mightily to learn to control the mind and guide it
in meditation and concentration to the end that the student might eventually perform a feat
of mental and spiritual straddling fit for one afflicted by dual personality symptoms of the first
degree.
The teachings of the sage promised on pages 70 to 73 of my copy that, If the ascetic is not
desirous of the fruits, even when perfect knowledge has been attained, he could rise to the
exalted mental or spiritual state that his GREAT DESIRE had driven him for years into ascetic
labor and practice to reach.
I well remember my own early puzzlement. In the first flush of enthusiasm I had plunged into
meditation and concentration. I had done so because I wanted something. I found it hard work
and I knew very well that if there was nothing to be gained, I would not exert myself. What I
wanted was the ability to do the things mentioned on pages 52 to 61 (Judge translation). I
wanted to be able to be transferred to any other body and have complete control. I read,
From the acquirement of such power over the elements, there results to the ascetic various
perfections, to wit, the power to project his inner-self into the smallest atom, to expand his
inner-self to the size of the largest body, to render his material body light or heavy at will
Therefrom spring up in the ascetic the powers to move his body from one place to another
with the quickness of thought, to extend the operations of his senses beyond the trammels of
place or the obstructions of matter, and to alter any natural object from one form to another.
There was much more, and it all sounded most worthwhile.
I suppose that there were hundreds of eager students around that time whose reactions were
much like mine. We tried, we failed, we became suspicious. We became convinced that
something was left out of the teachings, and turned our attention to inventing variations of the
meditation and concentration methods. Oh, yes, we all had our tries at living the ascetic
form of life, and many, like myself, narrowly missed psychic tangles that might have wrecked
us with fixations or obsessions or both. Many must have had their teachers just as I had
mine, only to find that these posers had never arrived at first-base themselves.
There resulted from these efforts on the part of the bright young men and women of my youth
a great blossoming of courses and of teaching. Older HRAs will recall how budding
psychology was stripped of ideas to use to patch up Patanjali and make him work. There was
a great to-do about developing the WILL, and everyone who would buy the book or take
the course was assured that by daily practice the will could be developed to the point of
levering the world. Personal Magnetism was the name of another ingredient. On my shelves
I have a group of old books dating back to 1910, and which are good for a burst of laughter at
any time I care to take one down and begin a random reading.
A little later, when nothing was found to work more than about a dimes worth, sanity began
to creep back into literature and the little magazines which we all read. In Theosophy, all
efforts to follow Patanjalis instructions were increasingly frowned upon. It was true that
Leadbeater and Besant were privileged to demonstrate the promised occult abilities in a very
small way not flying through the air and the like, but getting into the heart of the atom so
that drawings of its form and motions could be made and past incarnations investigated for the
faithful. But when all was said and done, the students who were growing gray by this time
still had nothing very practical for their personal use or to fill their needs. Some tried to revert
to Christianity. Many went over to Buddhism, as I did for a season. Some tried Zen at least I
did and many, also including myself, turned to Spiritualism, finding in Psychic Science the
ability of the spirits to do almost all of the things that Patanjali had promised that the living
might learn to do. A few turned to mysticism and contented themselves with its unpredictable
intangibles. For my part, I accidentally fell in with Huna while in the midst of having a closeat-hand look into psychic matters.
In forty years of search I have still to find any who can do the things Patanjali promised
except the spirits, and they must have help from the living, as in the matter of mana and
perhaps other items. I have seen one pretender after another appear and have his turn at lying
to the people. Aside from good use of some of the psychic powers, such as in telepathy,
premonition and the like, I have yet to see anything more startling than cataleptic states
brought on by autosuggestion, in which men of India and the Occident alike have been
buried alive.
I NOW PROPOSE that we go on from there as HRAs and put our heads together to see if,
from the springboard of meditation and concentration, we can do something along the lines of
the vague raising of the vibration. I ask that each of you take stock of your present ideas of
this basic need to lift ourselves in some way to closer contact with the higher somethings, be
they selves or planes of consciousness of Triune God and the All Good. Do you agree
with me that there may be some action of mind to be taken? That there may be some physical
condition to be reached? That the Aunihipili must be caused to join in the effort in some way?
If you agree, even in part, our first problem is to decide on what form of mental action we will
try to use in our experimental approach. Will it be training attention and will to obtain the
most perfect state of concentration? And if the Aunihipili is to go to the Aumakua for
glimpses of its realm in Realization, shall we use something like the Zen method with the
koans or riddles which have no answer?
In this very important work together, which I am proposing, we will not be selfless or lacking
desire. We want to learn how to raise our vibrations in order to get freed from our fixations
and so stop reactivating them to our sorrow, physically, mentally or in relation to our living
conditions. We want to learn to rise into this different state at will and to be able, from there,
to help get healing of body, mind and purse for our fellows. This is, in my opinion, legitimate.
Despite any claims to the contrary, we have no pure religion. We do not worship for worships
sake. The element of magic always has been mixed into religious worship and may always be,
at least while humans continue to have problems and need of help.
Shall we turn to some form of ordination to get the uplift? Does the spiritually uplifted state
pass from one who has it to one who has not? Shall we look to some form of initiation given
by man or spirits?
How shall we use the manas? The aka threads of contact? Is it possible, while still in the flesh,
to learn to duplicate the causing of psychic phenomena such as that so well described in the
passage from Patanjala which I have quoted?
If you will marshall your personal knowledge and experience on these lines during the next
two weeks, I will do my best to dig into the roots of the language used by the na kahuna and
to find out what I can from the ancient Secret to help us. I have already discovered the fact
that accumulating a mana surcharge enables one to focus the sight and the mind on a picture
or view or drawn symbol with great strength and force. Try it, and see if you can go on from
there. MFL
The Use of Pendulum or Radionics

Instruments
in Psychic Diagnosis
August 1, 1950
THANKS and MORE THANKS

Thanks to you all for your splendid response to my plea in the last bulletin for your continued
reports and suggestions by letters to which no reply is expected. I am beginning work on this
bulletin on July 25th. This is just ten days after sending off Bulletin 36. In this ten day period,
during which many of you have just received the bulletin and the announcement of the change
in the correspondence set-up, I have been answering most letters in the usual way with a
tinned letter. But now even this is being given up, and with the expected free time so
allowed, I shall get on with the serious investigative and experimental work with Huna. I shall
also get into the careful study of your letters on these and related projects. All letters will be
much appreciated, even if they give only your personal news and comments. I will try to keep
in touch with you through the bulletins while you keep in touch with your letters. I think it is
going to work out very well.
CIGBO ALSO WISHES TO THANK YOU for any help, large or small, which you may
have sent in and for which he has been unable (without the assistance of boss) to send his
personal note of thanks.
LETTERS
Letters with material marked for the bulletins have accumulated to make a most valuable and
interesting collection. I hope soon to begin to sort them through and try to arrange them by
topics so that I can select things from them in orderly fashion to pass on. I may use my shears
to cut up letters to get parts into the right files, and in doing this I may be unable to credit the
right HRAs with their materials, so bear with me if there are mistakes or omissions in the
matter of crediting names or initials. I plan a file for questions which may be of interest to us
all. There will be one for comments, news reports on experiments with Huna which have been
undertaken and whose results can be told, also one for information such as that concerning
radionics and the pendulum in their relation to Huna. I have a special file for clippings and
articles and will begin to sort this material to come under different headings. The items
covering TMHG attempts and results will fill a goodly file compartment all by themselves, as
will the items covering more generalized aspects of healing through Huna or related methods.
NEWS ON THE NEWLY FOUND KAHUNA
News comes from HRA Charles W. Kenn, who made the remarkable investigation last year of
the fire-walking in Honolulu. (Some of the books giving the report and pictures are still
available. $1.10 post paid.) This kahuna is eighty-seven years old and he lives in the section
of Hawaii where the lava flowed into the sea recently. He has been giving freely of his
knowledge to HRA Theodore Kelsey and Mr. Henry Kekahuna, as well as to Charles. The
remains of many ancient Hawaiian temples have been pointed out and the history and
significance of each described in so far as possible. A check of Bishop Museum materials on
this part of the field is well started and will soon be completed. Pictures will be made ready
for classification and reproduction and, if all goes well, Mr. Kenn will publish the material,
perhaps with much additional material which he has been accumulating on Huna. Owing to
the very wide scope covered by the na kahuna, the volume may be an Encyclopedia of Huna
in its eventual form. The kahuna does not appear to have been of the healing school so much
as was hoped. However, there seems to be emerging a definite line of thought deriving its
source from the old beliefs. This has been described in his letter by Mr. Kenn as giving a set
of practices aimed at physical, mental, and spiritual well being. Charles, fortunately, was able
to establish a blood relationship with the kahuna through his mothers family, thus getting past
the stumbling block of the cult of secrecy which has so largely prevented the full knowledge
of Huna from being given to the world. This work is being carried on at much expense by
those engaged in it as a labor of love. On behalf of the HRAs, I wish to extend our most
sincere thanks for the efforts being made to preserve information of such value.
A CORRECTION is due for the impression I have given several of my friends in Bulletin 36
that I have given up the present civilization as lost. Will you all add these: IF, IF IF, IF, IFS, to
what I meant to say? My anxiety came particularly from the fact that I scented danger to Huna
in the wind and wished to make an impressive request that all HRAs keep in mind the need of
saving the little knowledge we have from being lost IF, IF, IF we got into an atom or H bomb
war and IF we had some of the always-predicted quakes which have been foretold in each
decade as means of sinking large sections of the lands upon which we live and have our
being. HRA E.B. writes, human society, especially in the United States, is in a very
hysterical state [because of the war threats]. She philosophically passes on to us the
following, which voices her feelings in times of seeming danger. Underneath us are the
Everlasting Arms, and we cant get out of the Universe. That is a long and comforting
sermon in a single line. We have discovered, in the century just past, that we all survive
physical death and go right on in one form or another of living and growing. No accident of
living on this plane makes a permanent mark on the record. All things change. We do what we
can at any given time, and that is enough.
OUR PRAYER FOR PEACE

Our Prayer for Peace comes in for comment by HRA H.M. Wagner, of Florida. He is an
advanced student and is wise in psychic as well as worldly matters. He concludes, from his
long study of history and his personal observations that the Powers That Be have often found
it necessary to have wars and disasters in order to bring about better conditions in a step-bystep progression in human affairs. This takes us back to the prayer, Thy will be done. I
recall that in the last war, in England, one of my friends who is the spiritual leader of a small
but forward-looking group, caused ritual prayers to be made for the bringing of justice in the
great conflict. He and his group did not flinch from accepting any part of punishment that
might be measured out as Englands share. Here we run into the idea of race karma again a
thing that, in Huna, falls into a karma for the Aunihipili, one for the associated Auhane, which
is the self which knows better, and one for the Aumakua, which is difficult for us to
postulate. On the level of the Aunihipili, the karma would, logically, be the same as for the big
fish that eat the little ones, or the school of big fish that has eaten the school of little fish. Here
we are in the world of accident of Huna a level of life which we may find filled with
cruelties and what, to us, is unjust. On the level of the Auhane, we begin to make our own
conditions and to arrive at more of our logical form of justice. We know right from wrong, in
a very blind, muddled and imperfect way and, because of our muddled understanding, often
suspect some Higher Being or Ultimate God of being painfully lacking in seeing that justice is
done down here below at least justice according to our ideas of what it should be. For those
who have forgotten, may I remind once more that Huna has a new and quite unusual concept
which we tend to forget or whose significance we overlook? This is the concept of a set of
three justices, one for each level of life, as represented by our Aunihipili, Auhane and
Aumakua. What is just for an animal or our Aunihipili is by no means just for the purposes of
living of the Auhane. And, for the justice of the Aumakua level, we can only guess that up
there one does not content himself by giving just dues to others one loves them instead. Or
on that high level we may at last attain such a unity of brotherhood that to give or to take
away is to give and take away as from ones very own self. How pitifully little we know or
can know on this level. But how bravely and confidently and gloriously we can lift our tired
and soiled faces to the Light and make our little endeavors to Love and Serve and feel
Brotherhood with even those who seem to be our deadly enemies.
THE NEWS ON DIANETICS

The news on Dianetics remains of interest to us as HRAs. I dare not let myself hope too
strongly that this new version of complex-finding systems will be the one to help us get at our
guilt and other fixations and drain them off, thus clearing the path as the na kahuna have
called it for thousands of years.
L. Ron Hubbard, originator of Dianetics, has finished his first class in the East and will
shortly be in Los Angeles to give classes here, so an ad in a Los Angeles paper announces.
Tuition will still be $500, it is to be supposed.
No definite word has come in from HRAs who, at this writing, are just about to finish the
course in New Jersey, but fragmentary reports are drifting back.
Perhaps a half dozen HRAs have been sufficiently interested to get and study the book, then
hunt up an auditing partner and try out the system. Three report that they have been able to go
back to the period before their birth and recall words spoken by or near the mother at times
when they, as unborn infants, had been pained by something that had happened such as a
bump, fall, illness, etc. This, in the hands of amateurs, is something really remarkable to
accomplish. Hats off to L. Ron on that one. Such recalling and reliving of the event seems to
have been effective in draining off a connected fixation in at least part of the experiences.
One HRA had the unhappy experience of not getting such an experience completely drained
off at the time it was uncovered. As a result, his fixation caused emotional reactions which he
could not control, these taking place every two hours or so until he could resume the auditing
and finish the draining off of that fixation.
My own experiments in self-auditing to uncover guilt complexes connected with my early life
and especially with prayer, have not been finished as yet. I have found that I recall many
things long forgotten, but fail to relive them vividly enough to cause a real run with final
clearing away. One very strange thing is that I have brought back the memories of
nightmares suffered through shortly after the experience which I related in a recent bulletin
that of the drowning of the kittens and the resultant oppressive sense of guilt. The nightmare
which followed shortly, included nothing of the kitten incident, but seems to have been
connected in some way with the fact that I was too sinful to be protected by God. In it I was
being chased by a dark man in a turban. Eventually I was caught, thrown to the ground, and
my throat cut no friend being able to rescue me. Unlike most such dreams, I did not awaken
after the worst had befallen. Instead, I lived on in my dream, watching the dark man race on
after others, and marveling that I was still alive although certainly very, very dead.
A letter arrived July 25th from a gentleman in the East who was given Bulletin 33 to read
because of his interest in Dianetics. He hastened to send a warning to me and other HRAs. I
will pass on part of his letter.
My first Dianetic auditing partner was transferred to another state, so being of a curious and
exploratory nature, I disregarded Rons advice and tried running myself, without an auditor. I
will never try it again. Compared with your little tummy-rumblings of a childhood guilt
complex, a real honest-to-god engram is like comparing loves young dream to delirium
tremens.
I have not led a sheltered life. I have been run over, blown up, electrocuted, poisoned, and
have fallen off a cliff, to mention a few minor mishaps. But never in my life have I been so
completely terrified as when I ran into a nice fat engram when I was all by myself.
The experience is not only terrifying and unnecessarily uncomfortable, it is absolutely futile.
I had run (relived) engrams before under the auditing of my friend. I was perfectly conscious
and knew the whole thing was perfectly silly. All I had to do was repeat what I was seeing and
hearing, and it would release. (Drain off.) No go. I finally had to bring myself up to present
time, leaving myself in the middle of the engram. I am stubborn, and I tried to run it out by
myself the next day. Still no go. All this time I had no appetite, my arms and legs jumped, my
scalp crawled at the slightest noise, and I felt continually on the verge of tears. Finally I gave
it up and had my oldest son run me through it. Together, we discharged it in less than two
hours. I only hope that any of your fellow HRAs who try to do a solo in reverie know where
they can quickly find an experienced auditor to get them out of the mess they are very apt to
land in.
My sole purpose in writing is to try to save your associates from a very unpleasant and stupid
experience, and save yourself the embarrassment of having suggested it.
I have written to thank this gentleman for his letter. It is evident that when one pushes the
Aunihipili back into remembering very vividly some situation which was tied in with a
complex, the usual control over the Aunihipili is lost and it reacts wildly and out of control
until help is obtained and the complex is rationalized. It may be that autosuggestion of the
first water may fail one in such a situation. I may stop my own experiments until I can work
with an auditor.
I suggest that we all wait a time and see what develops before we plunge in. Some report
excellent early results with Dianetics and amateur auditors, so far as they have gone, but Mr.
Hubbard is frequently announcing changes in his methods, one of the latest being to refrain
from picking up engrams of later life first. Go first to the prenatal period and the very earliest
engrams. These early engrams, so he explains, are tied in with most later engrams which may
be turned up, and the latter may be difficult to handle because the early ones remain
untouched. If the earliest engrams are first found and removed, the later ones which are
related to it will drain off almost automatically or with very little effort.
I further suggest that unless you are greatly interested, you hold off buying a copy of
DIANETICS. It is difficult reading and you may never care to wade through the 450 pages
which are already out of date. Because of the call, your library will eventually have the book,
even if it is decidedly NOT on the accepted list, (neither is SSBM, for that matter. Libraries
are very conservative, as we all know.) New discoveries in methods are announced frequently,
and there may be a later printing to contain them, although at present, one is supposed to pay
$50 a year into the Foundation in order to be kept informed.
One of our HRAs who lives near Los Angeles, has behind him a long and very successful
practice in standard ways of finding and draining off fixations. From him comes the warning
that there is a grave danger in amateur auditing with Dianetics. The prime danger comes if the
one being audited is even slightly paranoiac has some large or small delusions, such as those
of persecution or grandeur. To stir up the fixations for a person of this type almost always
means that he transfers his blame for all his misfortunes, real or imaginary, to the auditor, as
to the regular psychologist. He will tell the world that you are using the blackest of arts on
him. A second serious danger lies in the fact that almost everyone has, at low spots,
contemplated suicide. If the engrams covering this urge are activated and not fully drained off
at once, the patient may kill himself between sittings. The professional, from whom this
warning comes, also adds that the use of suggestion is a great help in getting the fixations to
the surface and getting them drained off. Most of us are able to live with our fixations in
comfort if we dont stir up the Aunihipili and activate the sleeping dogs which should
ordinarily be allowed to lie. Go slow while we keep an ear to the ground.
NO BOVIS BIOMETERS are to be had as yet. My letters to the old address in France weeks
ago brought no reply.
MANY LETTERS OF APPROVAL have come for the new plan to save time here at the
Study. L.B.S. writes a typical note: Ill miss your kindly notes, but the silence wont hurt.
You long ago EARNED some leisure for serious reflection and unhurried research.
She also corrects my mistaken idea of what she meant (see last bulletin) about possible
dangers in sleep and sleep suggestion, diametrically speaking. A recorded voice might key-in
pre-existing engrams and the silly reactive mind work out the stimulated engram instead of
the constructive intent of the record. Hubbard gives examples of engrams keyed-in while the
pre-clear is fully conscious but NOT conscious of WHY an idea flashed into his mind with
compelling force.
THE NEWS OF GREGG

The news of Gregg, the insane young man we have been treating in the TMHG and as a
special case for some months, has been more and more encouraging for the past few weeks. A
very decided change for the better has been noted in his condition. Recently he was able to
understand and carry on a conversation. He looked through a window and recognized the car
of his parents, indicating a desire to ride in it. We can feel greatly encouraged in our efforts. It
would seem that time is a necessity in this, his treatment.
PENDULUM AND RADIONICS MACHINES

The pendulum and radionics machines have by no means been forgotten. Letters accumulate
in a special file here at the Study, and to these are added clippings and articles from HRAs and
from various sources.
A recent article tells how two Yale professors have made a long study of the electrical
discharges from the body and brain. They found no separate rates of discharge for different
organs, such as are supposedly measured by the radionics instruments, but they did find that
cancer tissue sends out a negative discharge while healthy tissue sends out a positive. Tests for
possible starts of cancer in internal organs have been made for some time with such success
that the early diagnosis of cancer, especially those in the reachable generative tract, is far
more certain.
I am becoming increasingly convinced that diagnosis with the radionics type of instrument
depends in large part on the psychic ability of the doctor, just as in the case of the use of the
pendulum. What I still wish to determine is the part played by the doctor when he sets his
instrument at a certain dial reading and goes about treating the patient for the registered ills.
In CHALLENGE, a small Chicago magazine, there recently appeared an article telling how we
were being poisoned by aluminum cooking vessels. Almost all doctors who use radionics
instruments seem to place much stress on this form of poisoning. They treat it with a setting
of their machines, and claim many benefits. One such doctor, here in Southern California, so I
gather, has found that cancers contain this poison. He is quoted as writing, we know what we
are doing in treating out the aluminum we find in very large amounts in cancers and tumors.
We do not have any trouble in correcting this condition in any place in the body. Have not had
a single failure in over 27 cases to date. It is not exactly clear to me whether the cancers and
tumors were the things unfailingly corrected or just the deposits of aluminum discovered in
parts of the body.
A long and thoughtful letter from F.E. on the East Coast, tells of his observations over a
period of twenty years, covering the use by a doctor friend of radionics instruments of various
kinds. Under test conditions, this doctor successfully picked out test tubes which contained
clear water, and others which contained much or little of certain chemicals. Recently he has
carried his experiments well into the pioneer fringe of things. Let me quote from the letter.
By tuning in to the higher octaves of the given rates, he believes he can tune in to the finer
bodies, and has discovered infections and diseases not present in the physical. He thinks these
are caused by destructive emotions such as fear, anger, hatred, etc., which will in time
manifest in the physical body. He is highly psychic, and during diagnosis is always conscious
of the presence of a spirit who calls himself The Healer and who aids him. The Healer has
given him many rates not known to the radionics research laboratories, and also rates for
many emotions such as love, hatred, fear, anger, and so on. I recently showed him several
pages from the bulletin, and he was much interested and wonders whether other chiropractors
or other operators of similar machines have had similar experiences, and would be glad to put
his findings at their disposal. (Letters may be sent to me to forward through F.E. if desired.)
I talked over the possible rates for guilt complexes, and Dr. R., after some meditation, came
up with a rate which seems to apply. There are often several rates for the same thing, and he
would like to know whether any other HRA experimenter had discovered rates for fixations
blocking the path to the Aumakua. I will continue work with him on this line and will report
progress.
PSYCHIC DIAGNOSIS
Psychic diagnosis without the use of pendulum or radionics instruments has long been
successful to a degree, but has gained very little recognition. Dr. Brunler and others tell us that
the etheric body may be seen by the trained observer or through the use of the Kilner
Screens, and diseased conditions diagnosed by its color, shape, degree of extension, etc.
In the new issue of ROUND ROBIN, together with a number of other fine articles, is one by
Dr. Frances J. McInerney of Los Angeles. She gives many very interesting details of the
method of psychic diagnosis which she practices in conjunction with Dr. Stalons, the latter
being hypnotized and making the diagnosis while in that condition. Dr. Stalons also gives
instructions for the treatment of the ills she discovers in this way. Edgar Cayce is given as a
fine example of early workers who used the method with telling effect.
Dr. Stalons also pays much attention to the aura. (We would call this the aka body and note
that part of it might include the aka of the Auhane as well. The mana actions in the aka of the
Aunihipili would account for many changes which might be observed.)
In the article it is also called the magnetic field. Let me quote. The health of the individual
is shown clearly in this field. It extends from one to two feet, and even more in some
individuals, and the outside of it, in the case of a healthy person, shows as a definite band, but
as a ragged or feathered edge in one of low vitality or poor health. Lines seem to run out from
the physical body to the outer edge of the magnetic field. These are really vibrations, and
when the ends of these vibrations are hooked, then the Doctor is sure to find pathological or
nervous conditions in the area where she sees these hooked lines.
Editor, HRA Meade Layne, in a footnote to the article, comments on the successful diagnosis
of patients at a distance by this method and thinks that such success argues equally well for
the absent treatment mechanism. (Which, in Huna, we work with in the Telepathic Mutual
Healing Group work.)
SPIRIT DIAGNOSIS AND TREATMENT THROUGH MEDIUMS must not be left out
of a discussion such as this. Here and there we find great help given through the circle, the
medium, and the Guides. In late years, materialized former doctors have performed operations
of an amazing nature on living patients. The strange and delightful part of such operations
seems to be that materialization and de-materialization are used. Out comes the appendix to
be left on a tray for inspection, but no incision has been made.)
VIBRATION is a very general term and is very loosely used in these days. We say that light
and electricity, heat and sound, all are vibratory rates. We agree that something must be there
to vibrate, and that there must be some force acting to cause the vibration and to keep it going.
As announced in Bulletin 36, our next Huna research project will center on the problem of
whether or not we can learn to cause changes in our lives, health, circumstances, thought, etc.,
by making changes in such vibrations as may be connected with us as conscious entities living
in bodies on the earth level or living as spirits in aka bodies on the invisible levels.
Every departure from the normal pattern of vibrations may cause illness or trouble. This
applies to bodily organs and to the thoughts and emotions alike. It may apply to other things
not yet taken into consideration.
In the foregoing pages of this bulletin I have touched on several things which come under the
classification of units which are not vibrating in tune with the perfect pattern which we
postulate exists under the hand of the Aumakua for each of us.
The fixation may be considered a vibrating cluster of memory thought-forms which is out of
tune. Radionics and the pendulum aim at discovering the vibrations and measuring them. All
healing methods may be said to aim at restoring the vibratory harmony or action of mind,
emotions, organs, or tissues.
All research needs to have a definite direction. We need to know, if even in a very dim way,
what we are to look for in making a search. When we find something that is strange to us, we
need to have some criterion by which to judge its possible value to the investigation proper.
In our project we will have the criterion of vibration. If we come upon anything that seems to
vibrate in such a way that it might affect our triple man in his aka bodies, or his manas or his
physical body even his surroundings or circumstances, as the moon and stars may do that
will be grist in our mills.
All HRAs are invited to help think this through. All are urged to try some way of raising
ones vibration. Keep in mind the possibilities derived from Huna that there will be used:
1. some particular mental action on the part of the Auhane, and that this will
2. cause the Aunihipili to use its form of mental power or its emotions, and
3. set to work with mana to make certain changes in or around us.
This could be dangerous for some. Watch your reactions and stop if you find yourself out of
your depth or frightened. Strange things may happen. One HRA has already reported, I have
had the hunch to try to raise my vibrations. I cant tell you just how I went at it except that it
had something to do with my solar plexus. The other night when I tried it, I fell asleep, but
was soon awakened by someone calling my name loudly. I struggled to consciousness and
answered before I realized that I was alone. I cannot be sure, but it seemed to be my mothers
voice. She passed on, however, when I was about sixteen.
Vibrations
August 15, 1950
THANK YOU FOR YOUR SUPPORT AND UNDERSTANDING

Your many valued letters which have come in since the last bulletin are appreciated more than
you will ever know. I have been deeply touched by the warmth and support and understanding
which you have all given me at this time when it is such a pull on my shall I say, heartstrings to put aside letters from such dear friends without sending an answer. I suppose that I
have been unaware until just now, of the large part your letters and my visiting back with lines
or pages have meant in the past two years and more. I have taken it too much as a matter of
course, and so am just a little startled to discover the strong and clear undertone of loyalty to
our work and to such leadership as I have been able to offer.
I have so often had the dismal feeling that unless our Huna work together produced some
miracles rather soon, everyone would lose interest. This feeling has been fed by the rather
large number of HRAs who have joined in the work in months past, stayed on for a short
time, then written to say that they were dropping out to take up some other line of reading or
study. Recently, however, I am discovering that the HRAs at the core of our organization have
had more than enough abiding interest and understanding to offset the ones who have come
and gone, and those who will continue to do so.
THREE UPLIFTING LETTERS

I was greatly impressed and uplifted last week by parts of three letters which arrived. In one
of them the writer mentioned in passing the fact that she loved our HRA work so much
because in it she had at last found honesty honest admission that we do not know to a
certainty and are doggedly holding ourselves open to truth of any kind and from any source
which we come across. This gave me a great uplift of spirit because it showed that I am not
alone in my almost fanatical determination that we shall not be lied to by anyone. In my early
years I accepted the teachings of the self-appointed teachers because they sounded
convincing and because I knew too little to judge what was said or written. In time, I came to
know that half of the teachers were not intellectually honest enough to even try to verify
their statements. A quarter of them mouthed the false statements of others, not knowing
enough to test and judge and sort materials. The rest made up a conglomerate group tainted
with outright intention to win cash for teachings they knew were false, or with fanatical lust to
become leaders, or with the various grades of ignorance, willful blindness, black cunning and
puerile silliness.
My determination has been, from the first, and continues to be, that we, as HRAs, shall
remain a body of men and women who are able to carry on our investigations and
experimental studies regardless of the end results for the sake of honest work itself. If, in the
end, we come to a point where we see that we cannot continue to progress, we will disband
and hang up a shield which is still bright and unsmirched. Meantime, those who seek a
teacher and who wish to be spoon-fed with unproved and unprovable assertions and
dogmas, be they old or new dogmas, will continue to drift in and out of our open doors. I am
sinfully proud of the way most of you THINK.
A second letter contained this. Ill miss your letters rather much, but I know that your time
must be spent to get the most Light for the most HRAs. I havent time to hunt up books or to
read them for myself, or to experiment more than just a little. So carry on, Max. I am
depending on you to let me know through the bulletins about anything new and important in
our line. Ill keep feeding Cigbo his catnip if youll keep feeding us all what strong meat you
can find.
From a third letter came this. and I suppose I had become a little tired after years of
looking for something logical and something which didnt turn out to be a monument to
someones egotism or bank account. Huna is like a clean mountain breeze to me. You gave
your reasons for your conclusions but did not try to force them on others. In the bulletins I
find the same sincerity, even if you do get a little off the straight Huna line now and then. In
the TMHG, I am finding an inner companionship and am catching little glimpses of the Light
that I have always known intuitively was there, but which I could not see because of the
dogmas and the intrusion of personalities in groups and churches.
MYSTICISM AND INTUITION

To counterbalance the materialistic approach which we are forced to make to the psychoreligious field and so Huna in particular, we have the mysticism built on such intuitions as are
mentioned above. The greatest sense of having found utter verity has come to me in moments
of realization or through strange flashes or vaguely remembered dreams. This is evidence
for the individual, not for the friend or neighbor. Here we tread one of the lonely paths whose
markers and sign posts are graven faintly with the cryptic phrases of those who have gone that
way.
We have, in our HRA circle, mystics armed with little more than fainting endurance, enduring
love and miraculous patience. How often I stand abashed almost ashamed of my own little
selfishnesses as I read some simple line from one of these whose entire life and strength is
spent in a desperately continuing effort to help some other. In these lines one may catch the
flashing of the ancient Light between the words.
This morning I had a letter from such a mystic. Some time ago she became interested in the
strange story of the rise and fall of the Order of the Golden Dawn in England and America.
After reading a book which mentioned Waites translation of Levis Transendental Magic, she
asked to borrow my old copy. She poured over it and over Waites critical notes. In her letter
she gave me her findings: However, I believe that Levi reveals the Huna steps in healing. I
came to the conclusion that it is useless to try to explain this method. One has to take certain
outer steps, but the action takes place on inner planes which are never physically explainable.
One deals with an INNER SUBSTANCE which may be mana or prana but IS faith. One
simply lets IT work. Yes, as in Huna, one sets the seed, lets it mature watering it meantime
but NEVER digging it up.
How deeply we long to find that which is true and which will stand the acid test of logic and
workability which will sound that single perfect note within us when plucked with the
fingers of the hidden mystic in our beings. How unforgettable are the moments of fragmentary
findings, either while waking or sleeping.
HRA Dr. Nandor Fodor is back from his flying trip to England and European cities where he
met friends and hunted down several more copies of his ENCYCLOPAEDIA OF PSYCHIC
SCIENCE, which, as you know, is our invaluable reference book on the greatly important part
of Huna which deals with our psychic powers and with the conditions of life on the other side
of physical death. The price remains $7.66 post paid. You may place your order with Cigbo,
who has reserved five copies for us, just to be sure, or directly with Dr. Fodor, The Park
Central Hotel, 7th Ave. at 56th St., New York, N.Y.
Dr. Fodor has the finest faculty imaginable for collecting the data on given topics and pulling
together a sane and lucid summary of facts, historic happenings, theories, and, what is of
greatest value to the student, the real significance to be found in the many reports and cases
which are cited. He has had the courage to handle reports, cases and materials from which the
average professor or scientist would flee as from a plague. Even more impressive is his
moral and mental honesty. You know at once when you begin to read, that here is someone
who has no ax to grind and who is giving the facts as he finds them without the sickening
slanting or misleading propaganda coloring usually met in cult writings or teachings.
No field in the world of thought is so fascinating in its materials as that of the psychic, and in
no book covering the field have I found such exciting and absorbingly interesting outlays of
cases and reports which have been known to so few. For example, let me quote parts from the
long and thought-provoking article on Dowsing, pages 97, 98 and 99 of the Encyclopaedia.
Comments in ( ) will be mine.
DIVINING ROD, a V-shaped twig, 6-18 inches long, of hazel wood or wire, whale-bone,
uncoiled watch spring, etc., which, if the two ends are rigidly grasped by a sensitive, will, in
the apex, forcibly move over hidden springs not over stagnant water lode of metal or other
objects of search subterranean caves, graves, etc. unless the grip is relaxed it will, under
the effect of the rhabdic force the Greek equivalent of the rod emanating from
underground, snap, change shape or revolve, like the bow-shaped rod of the French dowser,
Bleyton, which sometimes executed as many as 80 revolutions a minute. The force apparently
acts on the muscles through the nervous system. (As in using the pendulum.) It is stopped by a
silken or woolen glove, India rubber shoes, or a tight bandage on one or both arms or legs.
(There follows at this point in the article a discussion of the theories, relations to other psychic
activities, etc., etc.)
Experience shows that the rod itself has little to do with the mysterious faculty. Some
dowsers do not use it at all. Leicester Gataker relied solely on the sensations experienced
in his arms. His hands, hung down, extended a little outwards, and on observing closely, we
could see, from time to time, a vibration in the middle fingers which appeared to be drawn
downwards, just as in the case of the apex of the twig. Abbe Bouly stated in a lecture in 1928:
I no longer require a rod. I can see the stream with my eyes; I attune my mind; I am looking
for lead. I fix my eyes; I feel a wavy sensation like hot air over a radiator; I see it. In the case
of John Timms, studied by Oxford scientists in 1924, the demonstration was further
complicated by a foreknowledge of where the hidden streams would be found. The attraction
of hidden metals on his rod varied in this order: that to produce as much action on the rod as
one gram of gold does, one has to bury of silver 1.2 grams, of nickel 6, of aluminum 15, of
zinc 40, of lead 75, and of copper 125 grams.
According to what the dowser (or user of the pendulum) desires to find, he may hold a bottle
of water, a piece of metal, an empty tube if in search of caverns or a personal object for
corpse in water in his hand. Once a stream (underground) is found, it is possible, by varying
the substances, or by holding tubes of bacterial cultures, to determine the alkaline content or
infectious state. From the latter discovery the idea was developed in France to use the
divining rod for medical diagnosis. Promising results have been recorded in noting human
reactions to disease germs, to remedies and foods, and also in noting the difference between
radiations given off by a sound organ as compared with whose of an unsound one. (There is
given at this point a history of dowsing from ancient times, also some of the theories which
have been advanced to explain radiations from the organs of the body, from water and inert
objects or substances.)
Sir William Barrett was the first modern investigator for psychical research. He
experimented with a dowser who successfully found coins placed under inverted saucers on
the table. He attributed the twisting of the rod to motor automatism and considered it a
phenomenon allied to automatic writing. Since then, considerable progress has been made.
Before the International Congress of Experimental Psychology in 1913 in Paris, Joseph
Mathieu desired to be tested for a strange claim: to divine water from maps alone. The claim
was proved later. E.M. Penrose, official water-diviner of British Columbia, is said to be
successful in duplicating the feat. (Dr. Oscar Brunler uses maps in searching with the
pendulum for water, oil, etc.)
VIBRATIONS
Another odd item which is of interest to us at this time because we are examining the idea of
raising ones vibrations, is found under the heading of VIBRATIONS on page 401. I quote:
VIBRATIONS of sound play a mysterious part in the production of psychic phenomena. In

the form of lively conversation, singing or music they are often asked for by the invisible
operators. We can walk on the vibrations made by your laughing, said Walter, the control of
Margery. He claimed to get more than half the energy used in the production of the
phenomena from the gramaphone vibrations but the only explanation he gave was that as they
come off the machine they are converted into another and more useful form of energy.
Music as the means to induce the trance state is found on record as far back as Biblical times.
Elisha says, But now bring me a minstrel, and it came to pass when the minstrel played that
the hand of the Lord came upon him.
According to Dr. Taraknath Das, quoted by G.K. Hack in MODERN PSYCHIC MYSTERIES
AT MILIESIMO CASTLE, the following curious history is handed down in India: It is well
known that the great Indian musician, Tan Sen, in the court of Emperor Altar the Great, used
to sing a special music known as Dupak Rag, which produced lightning effect. In performing
for the Emperor the musician had to sit by a lake. The singer had to jump into this artificial
lake to save himself from being burned and suffering from electrical shock. The lightning
effect was caused by the vibrations of the music.'
OAHSPE
I have been looking in many places for information to give us hints on the matter of raising
the vibrations whatever that may be, and whatever it may mean to us in our study and
experimentation with Huna. It occurred to me that we might get leads from reading of the
lives of men who had made strides along the path of what we might call spiritual
development. One of the most interesting modern psychics who falls under this classification
in all probability, was the author of OAHSPE, Dr. John Ballou Newbrough. Let me quote now
on the article on him.
See page 263, under that name, in the Encyclopaedia.
A New York dentist (1828-1891), clairvoyant and clairaudient from childhood, automatic
writer and painter. He could paint in total darkness, with both hands at once. It is claimed that
closing his eyes he could read printed pages of any book in any library, that he could bring
back recollections of astral travels and that under control he could lift enormous weights, even
a ton, without apparent effort. He is chiefly remembered in Spiritualism for OAHSPE, A
Kosmon Bible in the Words of Jehovah and His Angel Ambassadors, first published in 1882 in
New York. It is a new Bible purporting to come from the higher heavens, and to have been
directed and looked over by God, the creators chief representative in the heavens of this
earth. In a letter dated January 21st, 1883, Dr. Newbrough wrote to the editor of THE
BANNER OF LIGHT:
I was crying for the light of Heaven. I did not desire communication from friends or relatives
or information about earthly things; I wished to learn something about the spirit world, what
the angels did, how they traveled, and the general plan of the universe. I was directed to get a
typewriter which writes by keys like a piano. This I did and I applied myself industriously to
learn it, but only with indifferent success. For two years more the angels propounded to me
questions relative to heaven and earth, which no mortal could answer very intelligently,
One morning the light struck both my hands on the back, and they went for the typewriter for
some fifteen minutes very vigorously. I was told not to read what was printed, and I have
worked myself into such a religious fear of losing this new power that I obeyed reverently.
The next morning, also before sunrise, the same power came and wrote or rather printed
again. Again I laid the matter away very religiously, saying little about it to anybody. One
morning I accidentally seemingly accidental to me looked out of the window and beheld
the line of light that rested on my hands extending heavenward like a telegraph wire towards
the sky. Over my head were three pairs of hands, fully materialized; behind me stood another
angel with her hands on my shoulders. My look did not disturb the scene, my hands kept right
on printing, printing. For fifty weeks this continued, every morning, half an hour or so before
sunrise, and then it ceased, and I was told to read and publish the book, OAHSPE. The
peculiar drawings in Oahspe were made with pencil in the same way.' (In reading of this
experience one is prone to wonder if, in some way, raising the vibration is something that
has to do with making an aka cord contact with higher or more evolved spirit entities.)
MORE VIBRATIONS
THE CHIEF PROBLEM confronting us, as I now see it, in our study of raising the
vibrations is to find a reliable method of determining whether or not our various
experimental efforts have raised the vibrations, and if so, to what degree.
I have been reading your letters giving your several ideas on what it is we must raise and on
how it may be done. I have tried out some of the methods which do not demand a lengthy
training in diet, etc., and for the best available TEST of the results, have used the Bovis
Biometer which is on loan here at the study from HRA Dr. Hanoka.
Dr. Oscar Brunler told me some months ago that on his Brunler Bovis model of the biometer
he could tell from the reading of the vibration whether a folded sheet of paper contained a
prayer, the word God perhaps, or a curse or something evil. This gave me the lead in that
direction.
For my personal test, as a beginning, I wrote on two separate slips of paper, God and
Evil. I brushed the slips and the biometer and my pendulum with my strongest magnet to
clear them of other vibrations they might be holding, and made my test, expecting to pull the
metal ruler out or push it in under the instruments plate (above which the pendulum is
swung) and perhaps getting a high number reading for one slip and a low reading for the
other. It can hardly be said that my expectation caused my Aunihipili to so move the
pendulum that I got the answers which I did.
The God slip gave me a strong clockwise circling over the plate regardless of how far in or
out the metal ruler was placed.
I remembered that a clockwise swing was the indication of a good and normal man of kindly
intentions.
The Evil slip was then placed on the instrument after it had been cleansed with the magnet.
I waited. I pulled the ruler in and out, rapidly and slowly. I held the pendulum for a matter of
some five minutes waiting for it to begin to react in some way, but to my surprise, it simply
refused to move at all in any way or direction.
Each of you will possibly have ideas on the whys and wherefores of this strange test, just as I
have. My guess is that the idea which is embodied in the God concept is one of good
creative action. The one behind the concept of evil might be expected to be active tearing
down of all that is good and creative. I would have said that this was probably correct before
making the test, but after the test I am forced to recall the fact that EVIL is only the negative
aspect of GOOD. Several modern schools of thought have postulated this, in contradiction to
the ancient belief in an ACTIVE EVIL or Devil which was an entity in itself and which fought
the Good as a fallen angel. In Huna there is no personalization of active evil. GOOD is the
real and creative condition under which all things have life and being; evil or non-good is
only a missing of the mark, a mistake in conforming in our lives to the perfect pattern or
plan or blueprint for all living and being.
I am reminded all too often in my experiments and studies that one is distressingly apt to
forget a later concept and go back to older ones learned earlier in life. One is forced to keep
reviewing ones fresh findings and careful conclusions to prevent the Aunihipili from
substituting the old and accustomed ideas. It is indeed hard to teach the old dog new tricks
of thought, as we all know to our sorrow. What the Aunihipili dislikes because it is contrary
to its accepted and set ideas is usually forgotten in short order.
After making the tests with the two words on the slips of paper, I expected to find that the
progressively raised vibrations might be indicated for me on the biometer by a
progressively stronger and wider clockwise swinging of the pendulum. I placed my left hand
on the testing point of the biometer and mentally asked my George to try for a reading with
the pendulum and ruler for whatever vibration in the spiritual chain I might show at the
moment.
The response was unexpected in that a regular reading was given, just as for brain radiations
testing intelligence. However, the pendulum swung back and forth on a right angle line over
the plate or in just the opposite direction from normal. I turned the biometer half way around
and placed my left hand on the test plate, thus getting a to-and-fro or normal swing.
This swing did not give me my normal reading for my mana charge or for my brain radiation.
Instead, it gave me the reading of 470, which is about a hundred points higher.
I then made a mental effort to contact my Aumakua, but without any action to accumulate a
surcharge of mana. The reading was then 630. This convinced me that I was not getting a
measure on either my mana at least not the low mana or my intelligence level.
Next I went through the usual exercise to accumulate a good surcharge of mana, breathing
deeply and taking the arms-out, feet-apart position. I pictured mana collecting as water rising
in a fountain and overflowing at my crown. I followed through by affirming that I was
raising my vibration higher and higher. The test was again made with the biometer and the
reading advanced to 760.
After a rest period, I again went through the exercise to collect mana and raise the vibration.
Then, reciting aloud my affirmation and some old passages from other days passages which
had often inspired me to a degree I was able to arouse a very definite emotion of love and
devotion for my Aumakua and the Great Poè Aumakua. There was no physical sensation, no
tingle such as I have often felt when trying to make the complete contact. I took up the
pendulum and made the test. This time the reading was 910. But something new was
observed. The strength of the pendulum swing had weakened down to the point of being very
feeble. In fact, I remembered that the higher the reading had gone, the weaker the pendulum
swing had been.
I do not know how to account for this weakening of the swing unless it might indicate that the
higher vibrations used up more of the basic mana, or that more mana had been given to the na
Aumakua, or that the shorter beat of the higher vibration showed in the weaker swings.
All this is very fascinating to me. I have been set to doing some rather wild speculating and I
wonder if, when the full contact with the completely raised vibrations is made, whether the
reading would be 1000, which is the limit of the biometer and its scale, and whether the
weakening of the swing would be so great that the reading could not be made.
So far, so good. It becomes apparent that there does not need to be a physical sensation, even
a tingling, as a part of the state attained by raising the vibration by lifting ourselves to
contact the Aumakua level. This in itself may be considered a great step ahead in discovery. If
we can be sure that there is also no sensation of a mental sort to show us that we have raised
our vibrations successfully, we can then go ahead with our experiments, confident that we are
making the grade, EVEN IF WE FEEL NO PHYSICAL OR MENTAL REACTION. It may
be that emotional upsurges the ones we have felt at rare times in prayer are a part of the
condition, or it may be that there is a return-flow of raised mana which causes this emotion
and the tingles. Perhaps we will be able to know enough of this matter to raise our vibrations,
have faith that they are raised to the point of contact, and then to go ahead to work our part of
magic. Keep thinking. Keep experimenting. Report your findings.
In your experimental work with any phase of Huna, as in attempts to raise the vibration to a
higher level, it has been my experience that several things should be kept in mind:
1. It takes a good supply of mana to enable the Auhane to get enough to control the
Aunihipili well. Ordinarily the Aunihipili takes care of its duties with one hand and
uses the other to fabricate its amusing dreams behind the back of the Auhane.
o
If you try to meditate or concentrate, your mind usually wanders in a few seconds.
George is not paying attention. The way to get George to pay full attention is not to
take a stick to him literally. One takes a mana stick to him, only with the will that is
built and made strong by being stuffed with low mana until we have a veritable Big
Stick can we force George to pay full attention and to like it.
o
In the last bulletin I told how I had found my eyes sharper after accumulating mana. In
still later experiments I find that with more mana on board, I can see and think and act
more clearly all along the line. I can get the meaning of a difficult passage in a book
much faster after taking on a surcharge, and taking George by the scruff of his neck
while I set him to do his part in what is on the program. One of the most valuable
things Huna has given us is the knowledge that we can accumulate a surplus of mana
and can use it to control the Aunihipili to say nothing of the other uses we can make
of this force.
o
2. A second thing to be kept everlastingly in mind is the fact that we are composed of
three selves, and that the AIM and GOAL of lifes activities is NOT to try to force the
Aunihipili and Auhane to become one permanently with the Aumakua. That idea is
another of the several grave mistakes made by the men of India when they lost the true
significance of that part of Huna which evidently was once their heritage.
YOGA MEANS UNION

The concept was, undoubtedly, in the beginning, that of raising the vibration and making a
complete and working contact with the Aumakua, furnishing the seed thought of the prayer
and the mana to water it into growth, into actuality on this physical or mental level.
The eight stages of yoga training have long since come to be worked through, in the hope of
being absorbed in the One-All. The aim is at a state of omnipotence and omniscience with
freedom from the wheel of rebirth freedom from further sins and troubles. (See Hereward
Carringtons HIGHER PSYCHICAL DEVELOPMENT for the stages or see Dr. Fodors
ENCYCLOPAEDIA, page 415 under YOGA.)
If Huna tells us anything of value, it tells us that Whatever Intelligent Power it is that has
made us, has not made a blunder of which we little humans would not be guilty. We were
made correctly, with three selves, each evolved to its own place in the scale of growth. The
great SECRET of the na kahuna was centered on the momentary contacting or union with
the Aumakua for the interchange of force in the form of mana and of the contents of the
consciousness involved in the working out of prayer. We plan to DO SOMETHING with
the privilege the God-given privilege of making contact with the Aumakua or the na
Aumakua. Life is for living, not to try to throw away.
HRA News & Letters

September 1, 1950
THIS IS TO BE A LETTER BULLETIN FOR THE MOST PART

I always plan to share a large number of HRA letters with you, but usually get off on some
preachment or other and come to page 8 with letters hardly used at all.
SUCH INTEREST has been shown in the healing work being done by HRAs and by
Spiritualists the world around. A surprisingly scant number of the HRAs have more than a
small and secondhand amount of information on the very broad subject of spirit
communication, mediumship and spiritistic phenomena.
Spirit intercourse on the part of the uninformed can be very dangerous. I have had several
letters in the past two years from people who have discovered that they could contact spirits
and who have happily cultivated this association, only to find later that they could not rid
themselves of the spirits. Some were unable to shutout the voices speaking to them
psychically and often urging them to do strange things. Some were awakened at night with all
the horrors of being choked or otherwise attacked by spirits. Not a few went beyond the reach
of good sense and took the lies and bad advice of spirits as true and perfect, finding later how
badly they had been served.
Not only Aunihipili spirits separated from their na Auhane at death but normal two-self
spirits of evil nature are dangerous to the beginner. These are the horrid things of darkness
which na kahuna fought with surcharges of mana backed by hypnotic suggestion and by
prayer to the Aumakua or with the help of good spirit friends who could be given a heavy
surcharge of mana and thus made able to drive away the spirits which were attacking the
living patient.
From my personal experience and my studies, I pass on to all of you the conclusion that the
beginner should sit with an experienced medium who has a set of reliable and tested spirit
friends guides. These guides will almost always find reliable friends to watch over the
beginner and tell what dangers may be encountered. Even after such an association has been
established by the beginner and after he has developed his ability to let the spirits work
through him as a medium or after learning to hold converse through automatic writing,
ability to hear psychically when they speak, or by some other method, there remains a slight
danger. Now and then an uninvited spirit entity will break through the guard of the guides and
make itself known.
However, once guides of a high order have been found, there can often be accomplished,
through their help, healing which ranges from slight to the instant and miraculous. My long
study of the instant healing through spirit aid has made me conclude that advanced spirits
probably have, more often than we, learned to contact the na Aumakua and call down their
aid. (This applies to all of the production of what we call physical phenomena.) The na
kahuna were able the best of them to make the Aumakua contact directly for instant
healing, but thus far none of us has learned to be a good kahuna.
HEALING WITH SPIRIT HELP

Not all patients can be healed by spirits working through and with the living. (Huna tells us
that guilt or other fixations which stand in the way of Huna healing do the same in the case of
spirit healers.) As a rule, spirit healing is more or less a progressive matter which takes a
series of treatments. Often there is considerable need for instruction which will make the
patient change his attitude of mind and give up hates and fears so that the healing can be
undertaken. In one of my favorite Spiritualistic magazines, HARBINGER CF LIGHT, (Box 64
A, G.P.O., Adelaide, South Australia. Subscription $1.75 per year, post free. Edited by the
good friend of Huna, Rev. J.T. Huston, N.D. You can get an international money order at the
post office.) the July issue of which has just arrived, there is a very excellent account of the
history and work of the top-grade healers in England. Let me give a few highlights from the
article as taken from THE TWO WORLDS magazine of England.
W. T. PARISH, in about 1927, was instructed to lay on hands and give absent treatment, with
spirit aid, the patient being his wife. She had been operated on for cancer and had been told
that her case was hopeless. She was cured in nine months. The news of the case was spread
swiftly. The churches refused to be interested. The doctors caused a law to be passed making
it a crime to state that cancer was or could be cured. Soon, however, Parish was getting
15,000 letters a year asking for treatment. He was instrumental in healing many whom he had
never seen. He died after seventeen years and after his death his work was carried on by
others, especially by Harry Edwards. Mr. Edwards not only demonstrates the healing powers,
but travels extensively in England, healing at public meetings and spreading the knowledge of
Spiritualism energetically. (He does absent healing also. His address is Healing Sanctuary,
Burrows Lea, Shere, Surrey, England. Contributions are expected with all requests for
healing aid, about $10 being the lowest, with more to be given when cured.)
C.A. SIMPSON is another well-established healing medium. His guide is Dr. Lascelles and
his work includes healing by a combination of spiritual teaching and spirit healing. Dr.
Lascelles lectures through the entranced medium and attaches great importance to prayer. On
file with this Harmony Prayer Circle are over 20,000 letters telling of healing and protection
obtained through this center.
W.H. LILLEY has for a guide a Hindu, Dr. Lejan Tari Singh, who passed over in 1914 and
who diagnoses disease and decides on the cure, often herbs. With herbs and other items to
help, the healing is often spectacular. The cures made while the medium toured Africa were
reported to be as good as in England. The movement is reported to be growing rapidly.
A LETTER FROM HRA D.G.H. of Chicago gives us an excellent report on this branch of
healing as used in conjunction with the basic understanding of Huna elements. I quote: As I
told you in a previous letter, I am honored by being used as an instrument for healing by such
Spirit Forces as Prof. Samuel Springer, Sir Cecil Rathbourne, Dr, Heinrich Himmler and
many others. In the healing process or ritual I also use some of the Huna ritual or methods
which I have learned through my association with you. Every case has been successful when
the patient has been co-operative, but as you know, it is impossible to push over the Bank of
America with your little finger.
I have been told not to slight the other Forces that have helped me in other capacities, so here
goes. There is one (spirit) that travels constantly with my wife and me when we are driving.
We have escaped several mishaps that could have been serious. He told us that he is called
Nehod. Believe it or not, we never have to worry over finding parking space. There is
always ONE space wherever we go whether it is in Chicago or another city. We are just back
from a Texas vacation and we always found a space in every city that we visited, regardless of
the time, day or evening. This may seem pretty far-fetched but, on my honor, it is true.
The first named Forces have told me that they have a mission for me and are now grooming
me to that end. I am grateful for this opportunity to help those in need. I have wanted to write
to you many times, but like you, I am trying to burn the candle at both ends. But I do want to
tell you that I appreciate receiving the bulletins at all times.
From ETHEL M. ROBINSON, HRA, of Route 1, Box 187, Leavenworth, Wash., comes
this letter of interest to our TMHG circle and to any in her part of the land who may be
interested in a place away from war conditions in the coast cities.
Dear Max:
I received your card and many healing vibrations are coming my [way] from TMHG. The xray picture showed bones overlapped in the cast. (Broken wrist being treated. MFL) The day I
wrote you I felt a desire to pull the fingers protruding from the cast, it resulted in a warm
sensation in the wrist and ease of pain. I feel certain the broken bones are now knitting end-toend. Tell Cigbo it wasnt his kind of scratching that I was doing. I was scratching a horse and
he took off and landed me on my wrist.
P.S. Most inland bomb shelters and retreats are filled up. I am offering my home as
Sunshine Retreat, east of the Cascades, for HRAs and BSRAs or Spiritualists who wish to
store food and clothing here and have a place to come to in event of coastal bombing or
geological upheaval. There are three vacant rooms; perhaps you might mention it in the
bulletins.
COMMENT: A rough drawing of the Sunshine Shelter shows also a 3030 roam in which a
dozen bunks are along the walls and tables and shelves at the end where there is a 1010
room indicated. (Cigbo wishes to send this message. Please, Auntie Ethel Mary, preserve ME
a little spot near any mouse hole you might have, and close to the stove mebby on top of the
wood box, if it has a lid if you have a stove and a wood box.)
HRA LEWIS C. CORNELL, RR 1, Poland, Indiana, who might welcome a few letters from
other HRAs who are earnestly experimenting, has been an ardent worker in making all the
tests suggested in the bulletins. He writes: I had a little experience in raising the vibrations
last Sunday evening. I went down to work (with the pendulum), with that question uppermost
in my mind. I put George to work (the Aunihipili) and kept him on the job. I had to call him
back a few times as he wanted to daydream and build air castles. The last time I called him
back, I told him I wanted to know how to raise the vibrations and he came up with the answer.
The subconscious, and the answer satisfied me that if you want to raise the vibrations you
must put George to work to do it and keep him on the job until he does.
COMMENT: That is true, in all probability. What we have still to learn is just what the
Auhane can best do as its part of guiding the Aunihipili and getting it to do what is expected
of it. In the last bulletin I said that the Auhane needed a good surcharge-supply of mana to
enable it to keep the Aunihipili under full control to make it pay attention closely to the
work in hand, otherwise there would be a quick loss of attention and failure of concentration.
One of my friends read the bulletin and objected that the Auhane was the one who had the
logic and who should certainly be the one to do the concentrating on the thing selected to
think about.
As I see it, concentration is a state in which the Aunihipili and Auhane BOTH must focus
their entire power of mentation on a single item. For example, I wish to solve a problem in
mathematics. I have to look over the problem with great care to see whether it can be solved
by arithmetic, algebra, geometry, or what. It is easy to see what happens if, in the middle of
the fine-pointed effort, the Aunihipili pulls us away from the task and we find clipped, into the
focus of the mind, thoughts of the war news from Korea, so that we have to stop and bring the
Aunihipili back to the problem.
CONTEMPLATION, MEDITATION AND CONCENTRATION

Recently I experimented with what I thought might be contemplation, meditation and
concentration. I tried to hold before my minds eye the concept of the na Aumakua. In order to
think contemplatively or meditatively on this concept, I had to depend upon the Aunihipili to
recall for me all the associated memories which I possessed in relation to it. With a surcharge
of mana taken on beforehand, it was no less than amazing how much better George did his
part of passing along the flow of memories and staying right with the job instead of going bug
hunting, or is the word, wool gathering.
HRA A.M.H., who joined us rather recently, is already well into the work. After being slightly
mixed up by the materials at first contact, she now writes:
Thanks very much for your letter and for the back bulletins. I see from them that I am not the
only one who did not come to a clear understanding of mana and what it is. I study and find
the material more and more stimulating and helpful. I feel that I have contacted the Aumakua
something infinitely real, comforting and unforgettable. To me, it became a presence to
which I turn daily.
ERA Howard D. Clark, Box 208, Yucca Valley, Calif., deep student, provides a book review
in a paragraph for us.
I have been reading Overstreets THE MATURE MIND. Many striking passages such as
patterns of society are planned to create dependence and can succeed only by doing so. No
doubt its why many need to be soothed like children by some religious pablum, so terribly
dependent on it that if the dose doesnt taste good they dash frantically to another. Overstreet
says, One mark of growth is the lengthening of the attention span, the immature mind hops
from one thing to another, the mature mind follows through. He finds society full of
immature patterns.
Bulletin 38 yes (he continues later in his letter) Huna gives me the grand feeling of vast
horizons, limitless fields, the thrill of possible discovery and the feeling that no matter what
we learn, it will not be the end. Most of the isms I have encountered seem to have finished
all growth, nothing more to learn, and had closed the openings for more to come in. I want to
give my emphatic approval of your use of time and energy for work instead of writing too
many letters. There is no loss of contact when we feel and know you are there, keeping the
fine work going.
From HRA H.M. Wagner, now regional director of BSRA and resident in Florida at DeFuniak
Springs, comes valuable confirmation of the beliefs of the na kahuna. It was their belief that
only parts of the future were set and fixed well in advance, and only these parts can be
foreseen (through the aid of the Aumakua). Reporting on his protracted research this time in
the field of spirit communication, he tells us:
At another time (sance), I had remarked that we had found the communicators to be
dependable in their predictions. He (the spirit) replied, As far as we can see, but in many
things the future is not formed perfectly yet because there is an element of free will. At least
seeming free will. From where you are, paths go in every direction and we cannot tell what
you will do which path you will take from any given point. If you take the left hand we can
tell you what you will meet on that road; if you take the right we can tell what you will
encounter on it. But these radiate like a spiders web and your choice of paths seems to be a
matter of free will. The affairs of nations are formed somewhat farther ahead, naturally, as the
machinery is more cumbersome, this seems to be a restatement of the fan-shaped destiny
expounded in Africa by Wamba to William Seabrook. (The communicating spirit was a
former African chief.)
Concerning the Korean situation, this communicator had a very interesting thing to say.
this is a contest between two groups, each seeking control of the world and its resources. One
group is entirely conscious of its aims while the other is only partly conscious. Those in the
background know what they are doing, but in the front they have innocent actors who imagine
they are strictly humanitarian.
RAISING THE VIBRATION

From HRA Ernest S. Bateman of Seattle, known by letter to many of you because of his offer
some time ago to use his pendulum to get answers to problems from what he believes to be
his Aumakua, took up the matter of raising the vibrations with his pendulum method and
reported. Here are parts of the report.
After a lengthy conference with my Aumakua via pendulum, we make the following report
on findings:
Our na Aumakua make all necessary adjustments in our rate of vibrations to accomplish
results for which we pray, if a surcharge of mana accompanies the beginning of the prayer
rituals. On page 8 of Bulletin 37 you suggest that there may be vibrating clusters of thoughtforms which are out of tune. WE claim that proof of this is evident when fixations are drained
off and one is cured, and concerning your aim at restoring the vibratory harmony, WE
believe that a surcharge of mana furnishes the power while direct healing thoughts applied
when requested, under the direction of the Aumakua, restores the harmony of vibration and
completes the cure.
When I succeed in hooking up the loose ends of my research in the technique of the na
kahuna when securing complete domination of the heat vibrations in fire-walking, I will
report. But, I have yet to fail to heal on any case accepted, and several remarkable successes
will be reported in the near future.
ERA Howard Weber, 7238 Senator Ave., Detroit 9, Michigan, writes:
Dear Friend Max:
When, by error, you mixed my letters with those of Herman Weber, you began what looks
like a start of a grand friendship; I am going to stop to see Herman on my way east next
month. If there are any HRAs in the Detroit area who would like to get into a good sincere
discussion occasionally and perform some experiments once in a while, please let me know; I
would like very much to meet a few. Really, Max, there is no one of my acquaintance with
whom I may discuss Huna or any subject closely related without having them give me the
look that says, Why isnt this guy in a straight jacket instead of being allowed to go free to
threaten our women and children?
The bulletins are great!!! I mean it. I feel that sometimes you may wander away from Huna,
but they are interesting and enjoyable. A few have really kept the gears in this skull of mine
moving, and believe me, Max, we Huna Associates are on the path to something this old earth
is yearning for.
HRA Bessie Neeper, of San Diego, tells of a method of raising the vibration.
I think my first conscious sensing of a method was back around 1918 or 1919, when I was
reading Max Heindel. On the last page of one of his books dont ask me which one he had
full length drawings of a man, and demonstrated with swirls the aura, the auric egg, the lines
or stresses in that aura. His point was that this aura would move in one direction or the other,
as the individual was either positive in his approach to life, or negative.
In experimenting with that swirl in the aura Im probably using unauthentic terms I tried
moving it left to right, then right to left. I finally settled on a movement up-right-to-top and
top down-left-to-bottom and up-right and around again, same direction of movement as a
watch hand. For me, the force and thought are centered in the solar plexus, with the breath a
slow in drawing, to as full as I can hold it, and then as long as I can hold it. With my feelings
and consciousness centered in this swirl, I wind it, as one would wind a watch spring if
without a key, round and round and round the heart center being the key to the rhythm of
the heartbeat and the blood pulse. As you do it you can feel the heart beat responding, and as
the heart beat responds to this winding around and around, the tension in the auric spring
becomes tighter and tighter and the swirls (also the vibrations) rise. I have never pursued the
winding beyond what I have felt was sufficient for the time. It would perhaps blow off the lid
at some point if I continued too long at a stretch. It clears the mind, the sight, and the
understanding. It strengthens the protective wall through which adverse forces cannot go. I
have used it when I felt low physically to tide me over until I could get out of the office and
stretch out on the grass. I have used it when I am around too many people of too conglomerate
vibrations. I have used it when I have to contact those with colds, flu, or minor contagions.
And, I have also forgotten to use it when I needed it most.
HRA John Hilliard, of St. Paul, and familiar to most of you through his Round Robin articles
and booklet, sent in an eight page letter on raising the vibrations. Here are a few bits for us to
consider. (I wish I had space for all.)
so here are my two bits worth of experience and theory. To raise the vibrations so to
speak, the physical condition to be reached is simply one of complete but wide awake
relaxation. The Aunihipili is definitely involved. Hes what gets his vibrations raised. After we
have accumulated a surcharge of mana, the next step is to arouse the mental-emotional state.
(He goes on to explain his belief that the Auhane must make the mental picture of the desired
condition in any such undertaking, and that emotion the element furnished by the Aunihipili
must be aroused. The result is a mixed feeling-reaction, in which the Aunihipili and Auhane
function more or less as a unit and in which condition the thing visualized by the Auhane
appears real enough to cause the combined selves to react in accord with the visualization.
He writes: I found that sympathy, affection, reverence, etc, do not feel in the pure state as
they do in the mixed state when they are focused on a physical object. Sympathy is green,
affection red or pink, and reverence [is] blue (as seen psychically in the aka body or human
aura).
How to contact the Aumakua is the next and harder step. The Aunihipili and the Ahune must
be refined and concentrated (as to their vibrations). The highest vibration is white with the
faintest tinge of purple. The Auhane visualizes it and keeps the aura blue (by visualizing),
while the Aunihipili relaxes and reflects in feeling the coming together of the two visualized
colors. The Auhane tries to build up a perception of the presence of the Aumakua. That is, one
tries to become identified with the Highest. The contact, once made, may be for some like a
climax, a rising to the Samhadi State (one of union?). For others, it may be a slow unfolding
of the understanding and the ability to accomplish things through the use of the manas.
The world of the Aumakua is that of abstract thought, hence the practice of color-feeling.
What we are trying to do is link up the awareness of the three selves. When this linking is
complete, we are spiritually lifted up, as you put it. Until we have taught our Auhane and
Aunihipili to act with the Aumakua as a team, in harmony, we get few percepts, and no good
results from our prayer efforts. I believe that our first goal is to awaken to the wholeness of
our being hence the need of practice to become well acquainted with George (Aunihipili),
and to make him work with the Auhane, Mary, to seek reunion with the Aumakua. But we
have to become clearly aware of each as a living sentient entity, and learn what each can do.
Each has his peculiarities, his specialties. Altogether they make the Superman. Separated and
uncooperative we have the usual knitted wit called homo sap!
HRA Mrs. G.H., of Palo Alto, who has been ill for some time and who has been working hard
to learn to use Huna, won through soon after reading Bulletin 38. She found, as I have done,
that phrases from the religion of early years come back and bring with them trains of thoughtreaction related to moments of highest vibration or what we vaguely call spiritual uplifting.
Or I started to accumulate mana at about twenty to twelve (night), and between that time and
twelve I went through the Thomas a Kempis prayer and then I got some more mana and really
got to work on George. (Suddenly) the words came to me. For my yoke is easy and my
burden is light, and with the words came the blue of the Virgins robe and lovely coral pinks
and everything that was beautiful in the way of colors great patches of them. And I said all
the prayers I could, quickly, because I felt that the glory and the power had touched me and
that I could pass some of it on. And when I said my own prayer, one thing I did which I shall
always do after this: between each request I said, THE DOOR IS OPEN. And between times
I went on saying or singing softly, For my yoke is easy etc., knowing that it was indeed a
magic text, both high and low, because, you see, it is a constant suggestion, like every day in
every way, and it also tells us that if we would let our beloved na Aumakua help us as they
would like to do, the yoke they had eased would be easy indeed, and any burden we had to
bear would be light.
Then I said to myself, I must have raised my vibrations. So I got up and brought my
pendulum. (To test and compare with her normal reading.) I stopped counting at around five
hundred great powerful swings. I knew that the pendulum would go on, but I felt that I was
keeping my Aumakua waiting. I knew that my Aumakua was again in the room.
(later) My eye is much better: another miracle the lamps are lit, but I keep glancing aside
(with the sensation that) the sun is shining on the white paper beside me This was worth
waiting for.
HRA Dr. M.E. McFall, of the Dakotas, with HRA from its first month, writes:
I am using Huna on nearly all my patients. (He makes adjustments so has a fine opportunity.)
Occasionally I get very good results. Some time ago I was giving my daughter a treatment,
when all at once she was startled by seeing three old time Indians in moccasins etc., standing
in front of her. I had the strangest feeling I have ever had in all my life. The treatment did her
a lot of good. I still sit at midnight and send you nightly power.
THANKS FROM CIGBO

HRA Cigbo, resident in his cigar box, third shelf over desk of boss, writes:
Estra terrible wonderful BIG THANKS to all you Aunties and Uncles who have been
sending me catnip even if ME and boss dont write to say MY thanks to you. About this thing
of rising the vibrating, I admit it must be terrible important, whatever it is. BUT did you ever
stop to think how much more important the work is that YOU and ME do together? the kind
of work that keeps us HRAs going scratching for three selves, or all if us, to beat the band,
and always RAISING THE ANTE in MY box. Love, Cigbo
Work at the Study, Hawaiian

Pronunciation,
and a New Project: Prophetic Dreams
September 15, 1950
MANY GRAND LETTERS have come in during the time since the last bulletin was mailed.
Herewith my very best thanks for those not marked urgent and no answer required, also
for unmarked letters and notes which were enjoyed even more because they were not
answered and more time was allowed for work here at the study.
CIGBO SENDS HIS THANKS

Cigbo sends his thanks and most musical MEOW! to all of his Aunts and Uncles who
have remembered him. Someone sent him two perfectly wonderful dollars but didnt say
who they were or have a return address on the envelope. The postmark could not be made out.
Cigbo has credited the gift to the Poè Aumakua and has spent it for stamps. He wishes to tell
you all that he has never lost a bill, check or stamp that came folded loose in any sealed
envelope. But he has lost his best Sunday temper several times because some Auntie or Uncle
has stuck a stamp to a letter or has used a stapler to staple check or bill to a letter. Cigbo
breaks all his claws trying to get the staples pried up. Worst of all is the bill that is stuck to the
letter with Scotch tape and which gets peeled in taking off the tape. Cigbo wishes to ask,
How would YOU like to break all the claws off of your front and hind paws opening your
bulletin if I borrowed bosss stapler and clinched all the pages together right in the middle, or
stuck the sheets together with some of that glue [or] did something else that was terrible
inconsiderate? Last but not least, Cigbo sadly announces that next month is time again for
the quarterly sorting of his list to see who hasnt been heard from for so long that he must be
placed on the inactive list. As stamps and envelopes are in short supply now, Cigbo warns
that this time no letter will be sent the bulletin will just fail to come. (About ten bulletins
come back each month from HRAs who have lost interest or have moved away and have not
had the grace to send a postal to say Please stop bulletin and count me out.)
A QUESTION HAS BEEN ASKED

A question has been asked by HRA R.L.A. concerning the pronunciation of the several most
used words in Huna. In Hawaiian, the vowel sounds are approximately: pronounce a as in
arm, e as in obey, i as long e in machine, o as in old, u as in moon. Accent all syllables about
the same. Aumakua as aum-mah-kooah. Huna as who-nah. Auhane as oo-ha-nay. Aunihipili as
oo-knee-he-pea-lee. Mana as mah-nah, water, symbol of mana is wai pronounced as if the w
were half v and the a and i were both short and run together something like saying y or
vy. Kahuna as kah-who-nah. Aka as ah-kah. Honolulu has a long o each time and an oo for
each u, as Hoe-no-loo-loo. Hawaii as Hah-vah-ee. Most usual mistakes are hue-na instead of
who-nah, Ha-way-yuh for Haw-vah-ee, Hony-lulu for Hoe-no-loo-loo, Y-ki-ki for Vy-kee-kee.
These pronunciations are not perfect, but will get any good HRA past unless he visits Hawaii
and runs into HRAs, Charlie Kenn or Theodore Kelsey, our two Hawaiian language experts.
SPEAKING OF HRA CHARLES W. KENN reminds me of a letter received from him not
long ago concerning the elements in Dianetics which were known and used by the na kahuna
and the Hawaiian people in general to a surprising extent. But let the letter tell the details:
Dear Max:
Just a brief note to say that I have purchased and read the Hubbard book, DIANETICS. It took
me some time to get the material soaked in. It was, as you said, rather slow reading.
Then your bulletin reporting on the book came and I read it through carefully. I soon became
convinced that the old na kahuna were proficient in the use of auditing and Dianetic reverie
also in handling the engrams etc.
I reviewed my notes, made when I was the secretary of a Hawaiian study group organized at
the instigation of Dr. Buck in 1937, with such people as the late Prof. Beckley and other old
timers as members. There were eleven members. All have passed on now but me. At that time
we spent much time on the herbal medicines and lore of the ancients. One woman member,
who had practiced healing with Hawaiian herbs for forty years or more and who has given me
much important information, spoke at length on pregnancy, prenatal conditions etc.
She would say, in effect, that the unborn child in its mothers womb was able to hear and
absorb whatever conversation went on near the expectant mother. For that reason, in former
days, everyone tried to hoo`hauoli (make happy) the mother. Only pleasant things were said
in her presence and everything was done to make her condition more pleasant. She was taken
to the sea beach and there her stomach was carefully worked on, so that the child inside would
be hoo`huli (be turned around) from time to time. This was like a mother hen turning the eggs
around or as is done in a modern incubator for chicks.
Lullabies were chanted to the expectant mother as her body was slowly rubbed, to quiet the
child inside. Before delivery the child was spoken to and told to make its entrance into this
world quietly and safely for the mothers sake.
There is a na kahuna term for Dianetics, dianetic reverie, engrams and every comparative
step. The na kahuna tried to do all that was possible to bring the child into the world without
engrams, or with the minimum number of them. He also did dianetic auditing.
The woman above mentioned always talked to the unborn children of her own children,
telling them such things as to be kindly and obedient, to have sweet tempers, and always to
have respect for their elders. She (being versed in herb lore) was careful what food should be
taken by the expectant mothers nothing that would develop what the Hawaiians called ea
(white thrush or Aphtha, a vesicular disease which affects the mouth, genitals, brain, spinal
cord, and other parts and organs of the child).
In this art our present kahuna friend in Kona is a master. It prevents bodily debility because all
possible parental weaknesses are gotten rid of through feeding the child herb juices as soon as
it is safe to do so. I might add here that the kahuna in Kona is of the laoaau (herbal) class,
also of haha paacao (diagnostician) and of the kahea (instantaneous healing) order. In
addition, he is a kaula (prophet), his special kind of prophet being of the order of Papa Kaula
Kuialua (the class skilled in foretelling the success or failure of battle, also versed in the lua
or Hawaiian counterpart of jiujutsu. It is the highest manifestation and its success is based on
gerontology, which is the maintenance of physical and mental well-being and which, in its
esoteric sense, depends upon the development of psychic ability to foresee disaster and ward
it off).
As I told you in a previous letter, our kahuna friend demonstrated on Mr. Kekahuna for me the
method of diagnosis, using the index and middle fingers of the right hand like a stethoscope.
The lomi`lomi art is also a part of the skill of the kahuna haha`paaoao, as here the diagnosis
and lomi`lomi arts are combined. He could also be termed a kahuna lapaau because he is able
to prescribe the proper remedy after his diagnosis. Hell tell what is wrong with you, then
what remedy to apply or to take. He is known from Hawaii to Kauai and highly respected for
his knowledge, being referred to as he na kanaka kaulana a famous man.
Best wishes, Charlie
I anticipate letters from a number of HRAs asking where to find this kahuna and whether he
will give healing treatments from a distance, so will try to answer the questions in advance.
This very old Hawaiian remembers all of the old lore as he learned it in his youth, but seems
no longer to be practicing. In his letters to me, Charlie has said nothing of any healing work
being undertaken at this late date. As to the additions to our knowledge of Huna which are
being supplied, nothing has come through from Mr. Kenn or from Mr. Kelsey to help us as
yet. It is one thing to have learned to use fine natural psychic powers and to have been able to
get results with the various simple rituals, but another to teach others what took many years to
master, even when naturally psychic. If Cigbo had $10,000 for use in his box, it might be
possible to bring this kahuna to California for a time, together with Charlie to translate. It is
not against the law to be a kahuna and to use the old methods of healing over here, so
something might be accomplished. However, as things are, Mr. Kenn will eventually put all
he has been able to learn into book form.
TWO TYPES OF HEALING

For the past year we have been trying out, as HRAs, two types of healing, (1) treatment of
those who can work with us and in that way co-operate in the healing effort, and (2) those
who can do little or nothing to help themselves.
Both methods have been successful beyond question when the prayers hit the mark as the
na kahuna would say. In the past few weeks I have had much reason to rejoice and give thanks
to the na Aumakua for the improvement in our insane young man, Gregg, whom a number of
us have continued to treat regularly despite the outward appearance of alternate gains and
failures. A letter came from Greggs mother four days ago, and one this morning as I work on
this bulletin. She visits him frequently, taking him special foods and doing all she can to keep
him physically fit. I know that you will all be greatly pleased to have this good news, so
reproduce parts of both letters.
Just a short note to tell you Gregg continues to come thru the astral fogs. Yesterday, Sunday,
he was ahead of his all-time gain to date. He was on the patio when we arrived and we walked
him a little. He talked logically, although he had a hard time finding sufficient words to
express himself at times. I had his own camera with me and he recognized it and asked me to
be careful of it and take it home. When we were going into his room, he saw me pick up a
rather heavy grip-container in which I carry his food. He reached out and said, Let me help
with that. He took it and carried it to his room, but there the thought persisted and he still
wanted to help not to put it down. You see what I mean. THOUGHT is coming back to him,
but needs regulating that sort of thing.
A few days later : I know that you will be happy to know that Gregg was finer than ever
yesterday again. He really was. Ate his own meal talked with us. We heard a patient at a
distance yelling loudly and he said to me, Dont mind him, let him yell, his mind is on that
plane. All minds have their own plane, thats his, so let him alone. It was a bit of a jolt to me.
Frankly, Ill never encourage depths of thought in him, ever again. He saw so clearly TOO
early. He got LOST to earth completely couldnt get back. Not good. He again insisted on
carrying my grip in, saying, It must be heavy. For the moment, it is enough that he is finding
balance again. Wonderful. I am almost stunned. No words for it. GLAD and thankful. Beyond
a step at a time now I cannot think or go.
HRA H. J. Schnedler, of Detroit, wrote on August 15th: At the TMHG hour I am, and have
been for some time, concentrating on the case of Mr. Gregg. Quite a flow of mana is leaving
my body at these times, so I will continue it in the future. I am very happy in taking my part in
this work and look forward to greater things. I also want to report more success in healing
since I last wrote. I have long been afflicted with hay fever. Last season I noticed a marked
improvement, and this season not a trace of it. I am at last, also, completely rid of a very
annoying form of itching eczema above my right knee which spread constantly for over ten
years and no doctor could cure it. It all left recently. You will recall that I asked THMG [for]
treatment for it some time ago.
HRA B. K. of Alabama writes: I am still praying for Gregg B. and know that he will be OK
in time.
HRA R.H. writes concerning the training of her little son who is nine and has had same
experiences already in psychic lines. She hopes that he may grow to be a great kahuna, but is
uncertain what to teach him. Considering the above letter from Greggs mother in which she
expresses the fear that her son was allowed to go too deeply into occultism too young, this is
of interest to us all. I am fascinated watching Johnny and I have talked a lot about our
guardian angels as I always did, but I am shy about introducing him to the more abstract
concepts of Huna. He would be puzzled about the guilt fixations, etc. I think the reason he is
so protected is that he has none. I have worked ever since he was born to prevent that, even
when I went through a fundamentalist stage, for I know how handicapped I was in that
respect. If anything occurs to you that I should include in my training, would you let me
know? I mean, my training of him. (I think it very wise to go slowly with the youngsters.
Give them the simpler and less confusing ideas of Huna as a matter of course, however. They
can understand the idea of the Auhane and Aunihipili and the Aumakua at an early ago, also
the doctrine of non-hurt as the guiding principle of life.)
A NEW HRA PROJECT

We seem to have become bogged down in our efforts to find just the right thing to do to raise
the vibrations. I have been reading with great care the letters that have come in on the subject
and also have been checking back and forth in books, but the best I can do as yet, using the
Bovis biometer for testing, is 900. I will continue to work on this problem, and request that
those of you who are working forward on these lines of thought and experimentation will
continue to do so. I feel that it is important.
What may be of even greater urgency in the near future is to combine our efforts to use our
psychic powers and get glimpses of events in the near future. Several HRAs have written to
ask me what I thought was going to happen in the next few years, and how the coming events
may best be met.
I have just been looking over HRA Wing Andersons book in which he gives a collection of
prophecies taken from sources other than the Bible. I have also seen several books written to
give the conclusions as to cycles which effect business and prices, cause booms and
depressions. The four cycles which are most generally recognized have their lows all
arriving at the same time within a matter of a few weeks in 1952.
The spirit communicators of the Mark Probert circle (known to most of you through HRA
Meade Laynes ROUND ROBIN magazine and the BSRA releases) are most pessimistic in
their predictions, as are the majority of communicators whose messages come to my desk via
various HRAs.
In my years of observation, I have seen that the great majority of predictions made by spirits
had, as a common fault, the fact that they were colored and influenced very strongly by the
thoughts held by the sitters in the circle or what the medium may have been thinking. As the
subconscious and the body of the medium must be used by the communicating spirits, it
seems that they cannot prevent their own ideas and those of the medium from getting tangled
and worked into the body of the prediction.
I have been warned twice of small dangers which lay ahead for me and which were later
passed successfully when they came. On the other hand, I have sat in circles where dire end
of the world types of prediction were very earnestly urged upon us. In Honolulu, around the
year 1923 as I recall it, there was a gentleman who used the pendulum and his psychic powers
with great enthusiasm. He lectured, gathered around him a circle of interested people, and
climaxed his activities by presenting what seemed to be an almost letter-perfect case for a
series of vast tidal waves to strike on a certain date. I remained skeptical, having seen too
many such predictions fail, and on the Great Night did not join the group, which took
refuge with food stores and other things on the top of a high hill back of Honolulu. Nothing
happened, but still it might have been a genuine event and it might have been correctly
foreseen. I could have been overwhelmed by a great wave as a reward for my skepticism but
that time I was not. I am not so sure about the predictions of this present day. All I am sure of
is that there is a long chance that most predictions are no better than your guess or mine.
If you have a copy of HRA Dr. Nandor Fodors ENCYCLOPAEDIA OF PSYCHIC SCIENCE,
you will find, beginning with page 297, five pages of fascinating and illuminating information
covering prophecy and prevision or premonition. On page 73 begins a splendid article on
crystal gazing. On pages 44 and 45, clairaudience and clairvoyance are discussed. In my book
on Huna, SSBM, Chapters VII through X review the subject from the Huna point of view as
well as that of psychic science.
I suggest that you take time to go over this and any similar material you may have in hand to
get your mind turned into this channel of thought before you begin to work on this new
project by which I hope that we may collect a good amount of prediction, then see what parts
of it agree. If we find certain events foreseen by several HRAs in much the same way, we will
have something rather important to go on.
A thing that HRA O.F. Stone of Knoxville, pointed out some time ago for us, seems to me at
this time to be a most promising key to successful prediction. I intend to keep it well in mind
as I get into the experiment.
This is the key to the subconscious and its strange method of presenting in symbols the things
it gets, at our request, from the Aumakua things relating to the future.
Mr. Stone found that, in his dreams or during his relaxed moments, the symbols would be
given to him not the actual visual picture of the future event or condition. After some study
of the matter, he learned that if, as soon as he awakened or otherwise became aware of the
symbol, he would at once ask aloud that his George give him the meaning of the dream or
symbol, the meaning would very quickly flash into his mind.
We do not know why the Aunihipili works so much in symbols, but we know that it does. In
psychoanalysis we find constantly that past events and fixations are all bundled up to make a
symbolic picture. Dr. Fodor, in his many recent books and articles on this method of probing
the contents of mind, has repeatedly told of his own experiences in running into symbols of
this kind when working on his patients.
It is now known that many of our dreams contain parts which cover up prevision in symbols.
In using the method invented by Mr. Dunne, as described in SSBM, there was not enough
stress laid on the fact that one must watch for symbols which may embody things to come. If
you try that very excellent method of taking paper and pencil and writing down dreams as you
awaken at night, be sure to ask your Aunihipili the first thing in the morning to give you the
meaning of all the symbolic things it has presented.
One of the stumbling blocks over which I have already tripped, is that I may remember a
dream in the morning or when awakening in the night the dream being of some seemingly
non-symbolic happening or condition only to discover that there was definite symbolic
prediction behind the simple and ordinary-seeming thing seen or done or found happening in
the dream.
If, after you have worked a time every day for a few days to saturate your George with the
needed understanding of what you are desirous of doing, you make your request that he
contact the Aumakua and get prevision, and give it to you in a dream or clear foreseeing of
some sort, George responds and gives you a dream of Great Aunt Clara smoking a large
black cigar well, then you will get the idea. You will ask George at the moment of
awakening what he was trying to pass on to you. You might just have it flash into your mind
that you were going to have to do something that you greatly disliked doing and then you
might remember that the thing Great Aunt Clara loathed above all else was tobacco and that,
if she had to smoke a cigar, it would be symbolic of something most heartily disliked.
If the symbol is not explained quickly, it may be that the dream event was just ordinary and
not symbolic or concerned with the future. However, it will do no harm to tell George (or
Georgette, if more appropriate) to repeat the dream or be ready to give you the flashing
solution the following morning, at which time ask him again.
Prayer to the Aumakua for guidance for yourself and your HRA fellows in the project should
be a regular part of the work. This will help get George into the swing. Also, speak to him
directly and tell him what he is to do. If you can develop some lasting interest and enthusiasm
in the effort, and can hold your expectant attitude at the proper times before going to sleep,
for instance it should not be long before you will begin to get results.
I plan to get a calendar for 1951 if I can find one and start in January, circling a date in each
week and telling my George to try to get information as to happenings and conditions for that
time. I have been visualizing the front page of my daily newspaper and seeing in my minds
eye some future date. After a pause to allow George to try to get information as to what the
news will be, I try to get a reading of the headlines. If nothing is obtained, I tell George to
sleep over it and show me the headlines the next day. It is most interesting to see what comes
through. Phrases, single words, pictures, symbols, sounds, and even smells, colors and tunes
are arriving. Old headings of former Extras may also come back and, as they may contain a
symbolic meaning, I keep careful track of them.
For those HRAs who are accustomed to using suggestion, it may be possible to get us some
prevision material through some gifted subject. Two years ago, when we were having regular
group meetings in Los Angeles, one of the group told us of a series of experiments in which
he had used suggestion to progress a young married woman into the future by years. I have
forgotten how far ahead she was when they came to a period so filled with sorrow, trouble and
terror that the young woman refused to go on farther.
I was very much interested in the method as it was described. The subject was given the
suggestion that she would progress to the desired year. Time was allowed for the progression
to take place. Are you able to hear me? And can you tell me the date? would be asked.
Eventually the date would be given. Following that there would be questions such as, Where
are you? Where is your husband and what is he doing? Are you happy and well?
The young woman was a resident of Los Angeles. As she went ahead into the future, she
described her surroundings and told where she was and what she and her husband and friends
were doing. In the end, she was someplace in Arizona and the bottom had dropped out of her
little world. She was so stunned by events that she was hardly coherent, in a dazed way she
tried to tell what had happened, but could not make the conditions clear. She had lost all track
of her husband and of her friends, she no longer knew what was going on in the world
seemed to be isolated in some small settlement.
I suggest that you make a few notes each day as to your work and, when the results become
certain, set them down. In a longer or shorter time you will have material enough to use in
making a report.
In making your report, give the method used briefly, as dreams crystal gazing, etc. Be
sure to record the dates of all the readings you get in the newspaper type of experiment. Also
watch for the place, if you find you are getting an AP dispatch. If you ask for letters from
loved ones as they may arrive in certain weeks in the future as, say Christmas 1951, you may
bring through things of importance to relatives and friends as well as to the project.
One thing I wish to ask, and that is that you do not write me accounts of your dreams if they
are filled with symbols that you cannot get your George to explain. If you cannot explain
them, I will not be able to do so. (I have already run into this situation and speak from
experience.)
One more thing a very important thing please do not expect me to write acknowledging
your letter or commenting on your dreams or symbols or report unless it is of urgent
importance that I do so. Also, if you will remember to tell me on your report whether or not I
can put the material in a future bulletin, I will be greatly helped. And please say whether or
not I can credit it to you or not, and whether to your initials only or full name, and if your
address or just your city may be given.
HRA Wing Anderson, in his collection of prophecies already mentioned (PROPHETIC
YEARS 1947-1953) page 99, has a prophecy made by a Wisconsin minister. It was received
from him in 1945 and seems to have been based on fore visions covering some years.
This prophecy is of particular interest to me and will be to all HRAs because of parts of it in
which Huna principles seem to be described as part of the predicted new world religion
modeled upon a basic formula. People will respond to it willingly, for it will be a soul religion
as well as an intellectual one.
Here are other parts: There shall none hurt any more his neighbor. (Check the non-HURT
basic doctrine of Huna.) Within the next decade (by 1955) all the changes predicted will take
place, such as the downfall of the greedy and wicked and the setting up of a new economic
system. (Note the mother-father Aumakua hint in the following.) Now they will learn that
breaking the laws of Mother Nature and Father Creator has made disease-ridden bodies.
I will report progress of the project in the bulletins as we go along. It may take us a short time
to get results or a long time. In any event, I will keep you posted.
Prophetic Dreams & Symbols

October 1, 1950
REPORTS ON DREAMS OF THE FUTURE

Reports on dreams of the future have not begun to come in yet. This is to be expected, as it
takes about ten days after the bulletin is mailed for it to be delivered in many places. The
practice of dreaming into the future may need some weeks or even months to get us enough
material to check and average so that we can come to a fair conclusion as to what may be
ahead for us and the world.
Naturally, I have a head start in the project, and I am happy to be able to report my own
findings. I think it may be well to use a numbering system and the initials of the dreamer (or
full name and address, if permission is given) in the reports we will have in the bulletins from
now on for probably several months all according to what results we get and how important
they seem to be.
DREAM REPORT No. 1 MFL

After reading about prevision and going through prophetic material off and on for a few days
to get George into the swing of things, I began to ask silently before sleep that George
contact the na Aumakua, get information as to future events, and show me (1) date and
headlines of newspapers, or (2) any other form of dream information bearing on future
happenings of personal, national or world importance. I took care to tell myself that when I
awoke and said, George, give me the meaning of the dream or the symbols in my dreams,
the Aunihipili would at once do as requested.
DREAM: I met a gray stranger and asked him to tell me, as he seemed to be an authority on
such matters, whether we would have trouble in America with a Red revolution, and if so,
what the outcome would be.
The stranger nodded, but seemed to change the subject abruptly. He pointed to his left side,
well below the belt line, and said, Ive had some operations been tunneled clear through
from left to right five times. The first four times failed, but the fifth seems as if it will do the
trick. With that he turned to go, and I awakened. I roused, considered the dream, suspecting
it of being just one more meaningless dream, but when I asked George for the meaning of it,
if any, there at once flashed into my mind the explanation in so far as it related to a Red
revolt. The tunnels were the usual boring within of Red cell tactics, and the fifth
tunnel that seems as if it will do the trick, was a double check given by George it
indicated the famous Fifth Column which has been organized in several lands to bore
within and strike at a time when there was an opening.
DREAM: On another night I dreamed of seeing under the date line of March 4, 1954, in my
morning paper, the heading, LAND ALLOTMENTS TO BEGIN TOMORROW. I did not
know at the time of the dream that the customary English term allotment was used in
translating the Red word for dividing out the land to individuals for farming and other uses. It
was a week later that I saw a news item from Mexico saying that several tracts of land were
being divided as allotments. Apparently there was no symbolism here. I can only guess at
what may be implied by the heading. There is the possibility that, after a civil war and Redengineered revolt, the country might go Red and its own governments allot the land. The other
possibility would be that some Red power would have conquered us and taken control. I
asked George if there was a symbol to explain, but got no answering flash.
DREAM: I was in a strange village, which was little more than a cluster of a dozen houses on
a back road. The poplar trees were bare and it was either early spring or winter in a mild
climate. I had been sleeping in an excellent sleeping bag on a stone floor out in the open
before a house. I rose and went into the nearest house for something, returning in a few
moments to find that my fine bag was gone and in its place a very old and shabby one, only
half as warm or as well padded to soften the stone floor. I could see no trace of anyone who
might have made the exchange. A few strangers gathered around and morning began to break.
I asked them if there were thieves about who might have taken my bag and have left the old
one. They shook their heads gravely.
Upon awakening and remembering the dream, I asked George for its meaning. After some
waiting and uncertainty on my part, I at last decided that what was trying to come to me as the
answer was the fact that the future would see my possessions cut to half their present worth or
usefulness that everyone would be forced to do with about half of what they have at this
time. There was no time element against which to place the year of the condition. The change
was one that came swiftly and which seemed inevitable. The pinch of all-out war would be
well indicated by such augury.
For an additional check on the three dreams, I used the pendulum, asking whether I had the
meanings correct and the date right for the newspaper heading. The pendulum gave the yes
swing on each point. For a more or less correct evaluation of the dreams, they will have to be
averaged in their significance with your dreams, if and when you send them in. Also, in any
evaluation of probable predictive correctness, it must be kept in mind that I (1) rather expect a
total war effort with taxes high and supplies scarce and costly, (2) possible internal trouble
nationally, with the Reds endeavoring to take over, and (3) that I may eventually move out of
the city into some village. (What I would love, of course, would be to be able to have a place
away from the city where we could have an HRA center and carry out experiments in healing.
And we might some day have just that. Nice to think about at any rate.)
NOW THAT YOU SEE the way reports can be made on your dreams of the future, let me
have your reports, when ready. I have been sent two calendars by HRA friends many thanks
to you both so that now I can mark off dates in 1951 and 1952 in the process of impressing
my George to ask the na Aumakua for visions of headlines for those dates or for information
given in symbols or in direct vision covering the events of the future. In passing, may I
remind you that the J.W. Dunne method of awakening and writing down dreams is excellent?
I have explained in SSBM how I came to be unable to make use of that method. I have an old
wire recorder, however, and plan to get it to running again so that I may awaken at night and
whisper an account of any dream into the microphone. The whisper would not be loud enough
to awaken the household. We shall see how it works.
AGAIN, MY BEST THANKS
Thanks for all your letters with reports on your Huna experiments, with help for the hardscratching Cigbo, and with reports on healing progress in the TMHG effort or requests for
healing through this special work which we share. Your kindness in excusing me from
answering your letters is very greatly appreciated. I have been freed sufficiently from my desk
in the daytime to enable me to do some necessary bread winning for our household. I have
been able recently to make prayer actions for work, to have it come right along, and to be able
to handle the work. I am continually aware of Guidance and feel strongly that our HRA
endeavors will be steered in the right direction.
TMHG
THE TMHG HEALING TIMES are still at 3 and 7 PM California time, but as daylight
savings time changed to standard in late September and clocks were set back an hour here,
your time will need to be adjusted accordingly. If you have been on daylight savings time, the
change will be automatic and you will continue to observe the same times as before. If you
have been on standard time all summer, you will have to drop back an hour for TMHG. Many
good reports on the healing results continue to come in. I have been able to observe the
healing periods despite the bread winning activities so far, most of the outside work being on
writing lines and done at home with the time free to use as long as the work did not fall
behind.
DIANETICS
A FURTHER REPORT: A recent letter asked, Why the very loud silence concerning
Dianetics? My answer is that I have been waiting to see what would develop along that line.
While it is still rather early to pass even a tentative judgment on the ultimate value of L. Ron
Hubbards Dianetics system, I have been getting reports from many friends and learning more
of the working out of the system in practice.
A few weeks ago Mr. Hubbard appeared at the Shrine Auditorium in Los Angeles and lectured
to an overflow crowd. I attended and, before the lecture, was able to talk with a professional
psychologist who told in glowing terms of the good results he had been having with the
Hubbard methods used to replace the older ones. Results came more quickly a thing that is
very important to a patient who is paying the standard price of $25 an hour for being
audited.
Mr. Hubbard entertained the audience and at the same time was able to get across
considerable information as to his system and to demonstrate briefly the way to go about the
auditing. The period given to questions and answers was slightly confused, what with a few
hecklers on hand to try to stop the flow of questions from the many students in the audience
who had read the book and had been trying to audit their friends and be audited in turn.
The first class given in Los Angeles was expanded to about 125 students, and while I did not
attend and have no first-hand information, I understand that things were in a tangle. One
friend called on me to complain bitterly of the value she got for her $500 tuition for a week, to
say nothing of the expense of coming down from Oregon and staying here for the course.
Only a few of the class were certificated as professional auditors, and it is evident that many
improvements will have to be made in the way things are handled.
These difficulties in administration, however, have little to do with the thing that interests us
with whether or not the system works or can be improved to be made to work so that fixations
can be fished up from the black sack of the Aunihipili and dissipated by the strong light of
Auhane reason and logic.
As I have said before in an earlier bulletin, the thing that marked the healing done by the na
kahuna was the finding and removal of such fixations as might be blocking the path of the
patient so that communication with the Aumakua was cut off and illness or trouble the result.
In case there was a guilt sense which had not been driven so deeply into the subconscious self
as to become a fixation, the na kahuna caused the patient to make amends for hurts done to
others. This automatically removed the guilt sense and unblocked the path.
If, however, the guilt had become a fixation, it was attacked, as were other fixations, through
the use of a large or shock charge of mana delivered with telling effect by the kahuna. The
thought-form cluster of which the fixation is composed, has been made by the Aunihipili with
the low mana, and contains none of the rationalized units from the Auhane. It is something to
which the Aunihipili reacts unreasonably and despite the objection of the Auhane. (This is
discussed at length in SSBM.) The fixation may have been changed in its outer aspect, or
translated. It is like a wild animal which is hidden in a dark cave inside us, there to gnaw at
our vitals. It has no rope of rationalization tied around its neck as the normal or tame
fixation may be said to have and so cannot be pulled out of the dark cave and tamed. It is very
hard to identify because it often translates itself by changing color or shedding its skin. The
long process of tracing down these wild things has been our practice of psychoanalysis. It is
the thousand-hour process and is slow and difficult.
Dianetics offered a method in which an auditor sat by and talked directly to the Aunihipili of
the relaxed patient. George was coaxed and cudgeled to get him to go back in his memories
to recall painful memories which might have been turned into fixations. The bait of recalling
many of the happiest incidents in life was used and, once the Aunihipili of the patient became
accustomed to taking orders, it was gradually caused to go back to recall and bring to light the
wild beasts of fixation. By repeated living over of the painful incidents in retrospect, they lost
their power and were rationalized a rope tied to their necks and they were returned to the
dark cave of memory tethered and tamed to be drawn out and tamed again if by chance they
returned to wild ways and the injuries to the insides reappeared as illness, compulsions or
bad luck, accidents, fears or what not.
All the standard methods of psychoanalysis have made much use of the religious faith of the
patient. Prayer was advised. The confessional was a useful mechanism. In Dianetics, this
element was left out, partly, it is to be supposed, to avoid bringing into the picture the alwayscontroversial subject of faiths and dogmas. Mr. Hubbard, so it is said, has been greatly
interested, however, in the part which religion can play in the process of removing fixations. It
is even suggested that in due time he will take up this matter with those who look to him for
further guidance as he continues to broaden his system and better the methods used in
auditing.
Dianetics, as practiced at present, appeals only to the Aunihipili and Auhane. It daily becomes
more evident that the Aumakua must be brought into the system to obtain complete and best
results.
In the instant healing accomplished by the na kahuna, the Aumakua was the major factor. It
was known to have the ability and power to make changes in the physical body under certain
conditions.
Now, thanks to the eager labors of a few of the HRAs who have been experimentally adding
the Huna system to the Dianetics methods, we are discovering that the Aumakua can be
appealed to frequently during a course of auditing, and its aid gained in sweeping away
thought-form clusters which are blocking the path and are preventing the return through recall
to the fixations which are causing trouble. We may logically conclude that the Aumakua can,
if conditions have been made right by amends made for hurts done others, actually remove the
hindering fixations caused by the pain and emotional storms which engendered them. I am not
at liberty to give the full details of the experimental work being carried out at this time by
some of our able and experienced HRAs, but as soon as the work is well along, I am sure that
we will have the findings made available to us in a new version of mixed psychoanalysis,
Dianetics and Huna. If the good things from all three of these can be blended and utilized, I
believe that we will have what we have long needed in our attempts to learn to duplicate the
healing practices of the na kahuna.
Through the generosity of an HRA friend who has taken the basic course in Dianetic auditing
and who uses that system without the admixture of Huna elements, I have had the opportunity
to study the auditing methods at first hand having taken three hours of auditing and thus
being made keenly aware of the technique. Mr. Hubbards hope that a good clearance of
fixations could be made in less than fifty hours of auditing has hardly been realized as yet.
The system seems to grow more and more complicated and the work more complex as it
advances. Also, the hope that one beginner might easily learn to work with another on the
lines laid out in the book, Dianetics, seems to have faded rapidly. Most of the amateurs of
whom I have heard have become bogged down before getting very far along. My own
tentative opinion, from where we now stand, is that the major fault is the lack of the Huna
element of the Aumakua in the practice.
As the standard fee of $25 per hour for auditing by a certified Dianetics auditor is quite a
different thing from the book promise that we could all audit and be audited in turn, and free
of charge, the poor man is left out in the cold to suffer with his engrams. The promise of
free treatment is made through the Dianetics Foundation, but this is not what was promised in
the book. It would seem, looking on from the outside, that either the promises must be kept by
adding Huna or its equivalent to Dianetic methods, or that such additions will be made on the
outside. Already there are strong signs of splits in the organization, with some of the original
professional auditors going off on their own lines.
For those of you who are depending on me to look into Dianetics and to keep you posted, I
would say at this point that things look very promising. If you have the time and are so
inclined, borrow the book, DIANETICS, when it is available at your regular or rental library.
Go through it rapidly and get a general view of the context but wait a while longer before you
try auditing without having the more complete training. I think that before long we will have
the matter threshed out and the methodology, as well as the rather amusing muddle of coined
terms, straightened out, at least for our own use as HRAs. WE MUST ALWAYS
REMEMBER that there are two sides to every question and that this applies to this side of life
and the other side when it comes to healing. Dianetics very certainly lacks the third part of a
complete philosophy the Aumakua and, by the same token, it lacks the element of the
other side lacks it very completely.
The na kahuna never forgot or overlooked the part that the there living spirit friends or
enemies or illogical poltergeist na Aunihipili play in the lives of the here living. From
the spirit level of life there can, and there often does, come telling influences which are felt
for good or bad in our lives.
The ideal healing team for the future would be composed of a good medical man, a good
chiropractor (for adjustments, diet advice and other valuable aids), (the Osteopaths have gone
over to the M.D.s in large part and no longer will adjust for patients), a good psychologist
who knows his Huna down to the ground, (plus all that is good in Dianetics), and a good
medium who is skilled in diagnosing and in working with the good spirit friends in healing.
We might also include in the team one skilled in diagnosis with the pendulum.
NEW BOOKS
I have before me a new book by the famous psychic healer, Harry Edwards, A GUIDE TO
SPIRIT HEALING, in which he gives such information as one may need for an approach to
that phase of healing work. (8 shillings, 6 pence, plus 14 postage. Your post office will figure
the exchange rate for you and furnish an international money order at request. Address:
Spiritualist Press, Ltd., 48 Old Bailey, London E.C. 4, England.)
In his foreword, Mr. Edwards tells the purpose of the book:
In setting out in printed form advice as to how one may develop any psychic gift is a difficult
task, but it is hoped that this book will be of some service to those who desire to heal the sick.
Many of the methods suggested are contrary to common ideas held by some healers. No
apology is offered for this. During past years there has been adopted much traditional
technique that serves no purpose and which it is wise to avoid.
Later in his book he writes, No one can LEARN to heal. What we can do, and this is of
primary importance, is to train ourselves to attune to spirit and so become more useful
instruments of spirit healing operators. The healing power comes through us and is not of us.
This is one of the best available books on the subject, in so far as my reading has gone.
A list of the chapter headings in this 162-page book will show its scope and the various angles
touched upon.
1. The healing potential
2. The healing gift
3. The spirit mind of man
4. The spirit bodies of man
5. The first phase of development
6. Absent healing
7. Second phase of development
8. The healing guides
9. General rules for guidance

10. The third phase of development
11. The fourth phase of development
12. The value of healing passes
13. Magnetic healing
14. Disease and the mind
15. Psychological aspect of healing
16. Vibrations
17. Why do some healings fail
18. Medical co-operation
19. Introductory notes to treatments The spine
20. Mental conditions
21. Cancers and growths
22. Arthritis and rheumatism
23. Paralysis
24. Tuberculosis and chest conditions
25. Nerve diseases
26. Functional diseases
27. The senses
28. Childrens diseases
29. Color healing, radiesthesia, electronics
30. Final conclusions
On page 161, ending his discussion of electronics, Mr. Edwards has this to say:
To suggest that the healers body can, of itself, generate the corrective healing forces is a
new idea, and contrary to everything that we have so far learned. Further, to suppose that the
healer is in some way able to generate the various kinds of healing forces to deal with various
diseases renders the idea more difficult to accept.
It is true that the human body produces electrical impulses, but it is straining reason very far
to suggest that these impulses, supplemented by an additional force of electrical current from
a battery or other means, can be the explanation of the delicately adjusted, intelligently
directed spirit healing forces.
The records of spirit healings are impressive; they come from all sources, from many
medium-healers from all parts of this country and the world. They have taken place simply,
naturally, and without apparatus of any kind.
The reader is reminded of the opening words of this chapter. The healer is only an instrument
of the SPIRIT he does not heal.
Harry Edwards address is Burrows Lea, Shere, Surrey, England, if you should desire to know
it.
SPECIAL BOOK REVIEW FOR HRA WRITERS

THE LOUD LITERARY LAMAS OF NEW YORK By Jack Woodford, ($2.50 from Vantage
Press, Inc., 35 So. William St., New York 4, N.Y. 1950.)
HRA Naomi Holly, of Colton, Calif., who, like a surprising number of the HRAs, is a writer,
has sent in her copy of the book listed above, requesting that it be reviewed for the benefit of
us all.
Author Jack Woodford is well known to those who write or who are learning the gentle art.
His texts are excellent. Now he gives an inside view of the publishing business a most
enlightening view indeed. After telling of the many rackets in the publishing field, of the way
in which editors, agents and publishers prey on the writers, he gives the sage advice to
publish your own book and sell it yourself. If you take your writing seriously and wonder
what is wrong with editors, agents, and publishers of books and magazines, this little book of
91 pages is for you. If you have been through the writing mill, it will make you hopping mad.
It may make the writing game seem far less attractive.
In reading the book I was reminded of what I once saw in the Reading Department of a
famous magazine. There were about twenty desks at which sat boys and girls of hardly more
than high school age. On one side of each desk was a tall pile of story manuscripts, properly
sent unfolded for ease in handling, by the hopeful writers. Opposite this pile was another
growing pile ready to go back into the mail. The reader opened each envelope, glanced at
the name of the author to make sure that it was not one on the list of regulars acceptable to
that particular editorial office, and then took up the stamps, which had been sent dutifully
loose (not stuck on the self addressed return envelope). As the magazines have managed to
get a postal regulation passed that they can return a sealed MSS at about half the first-class
rate which the writer is required to pay, the profit derived in handling the invited
manuscripts is half of the return postage. A very inexpensive rejection slip is inserted in the
return envelope with the manuscript and the flap is closed, the envelope decorated with half
the stamps, and placed in the outgoing mail pile. The excuse is that it costs the magazines
much money to pay for keeping up a Reading Department and to handle the thousands of
stories arriving each day. Therefore it is legitimate to pay expenses by clipping stamps.
To publish and sell ones own short stories, except in book form, would be out of the question
because of the selling expense. In the form of a book, a few authors have managed to get
known after a considerable time and to make a go of it. Practically the only type of book
that one can have printed and sell by mail with success is the very unusual. It must offer
something spectacular or something that will help the reader to exciting new abilities or skills.
The thousand and one courses pay off because a book is divided into lessons and each
lesson is sold for the price of a book. The price of advertising in magazines or by direct mail
is very high averaging about $5 per course sold, so I understand. MFL
Quarterly Report, Prophetic Dreams

Project
October 15, 1950
QUARTERLY REPORT
During the third quarter of 1950 a few more HRAs were added to the list to whom the bulletin
goes once a quarter, but the list is still too small to make a special report bulletin worthwhile.
Also, by incorporating in the regular bulletins the periodic report, it acts as a review for us all
and helps show the direction which is being taken in our experiments, studies and
speculations measured against the background of Huna and other psycho-religious systems
that offer information of possible value. Healing of body, mind and circumstances remains the
main goal for practical living. Spiritual growth is a thing so differently described in so
many religions that it becomes, of necessity, a secondary goal.
Bulletin 35, of July 1st, reported on Dr. Brunlers efforts to get results in the matter of
obtaining oil from the deposits he pointed out with the use of the pendulum. His difficulty was
one of getting operators to drill where he stipulated and to go deep enough. (No fresh reports
of better strikes have come in up to the time of this writing.) A letter from HRA Meade Layne
was reported, giving his promise that all new subscribers to ROUND ROBIN magazine would
get a full quota of issues eventually. (So far this year three issues have been managed. Many
difficulties, financial for the most part, have slowed down the scheduled production.
However, the BSRA reports and the booklets giving the Mark Probert seance reports have
been managed well.) More copies of Dr. Nandor Fodors ENCYCLOPAEDIA OF PSYCHIC
SCIENCE were found in England and made available here at $7.65 post paid. (A few are still
available at this time, but are the very last, so Dr. Fodor tells us.) Charles Kenn and Theodore
Kelsey, both HRAs living in Honolulu, found a very old kahuna of a special kind in the island
of Hawaii, Kona district. (Since then they have obtained from him much information on old
beliefs and rituals, also on sites of ancient native temples and early history. No healing was
found available through this kahuna, however, at this late date.) Dianetics came in for more
discussion. A number of letters from HRAs were reproduced. Excellent results through the use
of Huna methods by individual HRAs and through the Telepathic Mutual Healing Group were
detailed. Page 8 was given over to an article on faith presenting the subject in terms of
Huna as presently understood, and giving words and meanings from the opening of the
famous prayer by the master kahuna of his day, Hewahewa.
Bulletin 36, of July 15th, began with a SPECIAL NOTICE saying that it had become
impossible to answer each letter which arrived here at the Study, and that from that time on,
only letters of urgency would be answered. This would make it possible for me to continue to
get out two bulletins a month as usual and also allow a much needed chance for me to spend
time away from the Study doing some needed bread winning. (So far, this plan has worked
out fairly well although it is very hard to have to lay away letters which I would dearly love to
answer, and send no reply. Evenings and part of my weekends remain open and in this limited
time I must read the many welcome letters, also write, mimeograph and mail the bulletins.
The outside work to keep the home pot boiling has been prayed for, searched for and found.
More and more I am convinced that Guidance is being given and that ways and means will be
given to keep our HRA work going so long as it is part of the Intention.
Cigbo was on the verge of cutting me off with other dead wood when making his quarterly
inspection of his list of contributing members, but reinstated me in time for the present
bulletin when given a bribe in the form of an extra 600 this representing my brithday
presink, Cigbo style, for this October. He is still trying to find time, between bursts of fast
scratching in his box, to complete the cutting out of dead wood which he threatened in a
recent bulletin. He wishes to send his very best thanks again to all of his friends who
remembered him since last bulletin. The extra time given me through the generous marking of
your letters, no reply requested, has made it possible also to get in some spotty but widely
inclusive reading also to carry on some special correspondence aimed at finding for us
material of worth in our HRA investigations. I plan soon to find time to begin mailing back
books sent on loan and greatly appreciated. Page 3 had more on Dianetics. Pages 6, 7 and 8
were given over to laying out a new project in which we would try to see what could be
learned about raising ones vibrations. The meaning of the idea of such vibrations was
discussed. (Letters are continually arriving giving the findings, speculations and general
comments of HRAs on this project and its subject matter.)
Bulletin 37, of August 1st, gives news of the HRA work, more information concerning the
aged kahuna found in Hawaii, and letters and comments on recent bulletin materials.
Discussion of our prayers for peace and TMHG work. Much news and comment on the matter
of Dianetics, with letters from HRAs on the subject and reports on personal experiences with
Dianetics. Pages 6 and 7 give an article on the pendulum and radionics machines with a letter
from one of the HRAs giving new and valuable findings and speculative material developed
by an experimenting doctor in the East one who thinks he may have found the right setting
on his radionics machine to match emotions such as hate and fear, or even the rates for
fixations which block the paths of patients. Notes on the psychic diagnosis methods of Los
Angeles team of doctors, McInerney & Stalons, in which one of the team is placed in a
hypnotic state . Notes on psychic and pendulum diagnostic methods in general. Page 8,
reporting on the work done in our experimental project of Raising the Vibrations, with more
of the matter from a Huna angle. (This project is still going forward, and reports are being
sent in as HRAs make more tests or get new ideas.)
Bulletin 38, of August 15th, is given over almost entirely to the matter of vibrations, with
fresh materials and discussions, quoted sections from source books, etc. I reported the fact
that my own personal experiments showed that something or other was raised with a
biometric reading of 900 degrees registered after performing certain mental-breathing actions.
My guess was given that at 1,000 degrees, instant healing might be possible.
Bulletin 39, of September 1st, was given over to many very interesting and informative HRA
letters and to comments on them. A wide number of subjects were touched upon and an
insight given into the thought processes of some exceptionally able students.
Bulletin 40, of September 15th, gives news of the work at the Study, a short table to be used
in pronouncing Hawaiian words, and then a letter from HRA Charles W. Kenn, of Honolulu,
showing that many of the elements of Dianetic practice had long been known and used in
ancient times as well as fairly recent years in Hawaii by the na kahuna. The common people
were versed in a system of special care for mother and child before birth the aim being to
prevent the formation of fixations or blocks in the child. A number of important letters were
reproduced. A new HRA project was announced and four pages used to give the theories and
most promising methods to use in experimentation. The project was that of combining our
efforts to get prophetic dreams or other impressions of the future, to the end that an average
might be struck and some light thrown on the events of the years just ahead.
Bulletin 41, of October 1st, gave reports on the new project, with several dreams and the
symbols contained in them. A long report was made on Dianetics and the fact that it appeared
that a need was evident for a place for the Aumakua in the system. A book on healing through
spirit agencies, by Harry Edwards, was reviewed, as was one by Jack Woodford on the
difficulties of writers who are prevented from reaching print by editors.
NOTE: Copies of all back bulletins are available.
PROPHETIC DREAMS
The prophetic dreams for which we are watching, seem slow to arrive for most of us, and I
can only guess that the stars may be wrong at this time. Perhaps some of our several
excellent astrologer HRAs will check on the planet Neptune and any other combination that
may be more favorable a little later on.
I rigged up my wire recorder and planned to talk a record of any symbolic dreams into the
machine in the night when awakening, but none came. Later, just upon my final awakening
before getting up, I had a vivid dream which was very easy to remember in detail. I was on a
ship sailing from Honolulu for California. The ship ran aground and only got clear of the
rocky shelf by a miracle of luck and rising tide. I found myself looking down into the ship,
only to discover that its entire cargo space was empty and painted the same gray as a
battleship. I asked my George for the meaning of the dream and got at once the thought that
our battle forces would be getting home with difficulty and with a great emptiness of anything
to show for the Korean effort.
A letter from one HRA friend asked what good this prophetic dream project would do us. I
would say that, if we can make it work, and should several of us report seeing the same future
headlines in newspapers, or get the same meaning in dreams or their symbols, we would have
good evidence of events to come, also good scientific (psychic science, of course) data on
predictive powers. Of more lasting benefit to us as individuals would be the training. In our
busy lives it is hard to find time and good ways of learning to use our psychic (ESP) powers.
And, as success in the use of Huna or any of the related systems depends on the team work of
the three selves, any practice which brings about that team work is of great importance.
IF YOU THINK YOU DO NOT DREAM, as many tell me is the case with them, try this
little experiment to make sure you do not. Set your alarm clock to awaken you with a few
gentle taps in the late night. I have yet to learn of anyone who is awakened gently who has not
found himself in the midst of a dream. Of course, it may not be a dream related to the future,
but it might be. Ask your George to give you the flash as to its meaning.
HRA A.J.L. wrote, I wont be able to participate in the dream research as I seldom dream.
Once in a while I get a visionary flash in symbols that are always identified by THREES a
triangle, three trees, a house with three windows, someone wearing a coat with three buttons,
or three paths converging. Then I know it has come from the Higher Self. The letter goes on
to tell of another quite different matter, but one which will be of interest to us all. Listening
to the radio the other night, the program, Incredible But True was on and one story impressed
me very much. It was about a man with a scientific leaning who wanted to be left alone with a
dying son or daughter and later made the same request when his wife was dying. The
attending doctor found him in the room with a camera. When the pictures were developed,
there appeared three luminous balls leaving the body and later merging into one large ball.
Again we have the substantiation of the three in one or triune principle. By way of comment,
may I say that last year I had the pleasure of examining two books, written in French, in
which the author had made and presented as illustrations, pictures of a very similar nature.
Many psychics have seen the entity departing the body of one in the process of dying. It is of
great interest to know that the camera can register the impression.
HRA Dr. Harold J. Jolet draws these conclusions from his recent dreams, premonitions or
other source not specified: War ends about October 30th. Then watch Jerusalem. Next year
revolution in India. In U.S.A. next year, greater prosperity than ever known, with very heavy
employment perhaps because of the situation in India.
HRA Mrs. G.H. reports, The only significant thing I have to tell is of the seemingly
ridiculous insistence in three separate dreams as to a rise in the price of eggs. She goes on to
explain that eggs have no special symbolic meaning to her, but are an important part of the
family diet. It may well be that in her dreams the eggs represent a rise in the price of all foods.
MORE PENDULUM TESTS

More pendulum tests are being made from time to time by HRAs and by me in the Study. A
very interesting test was run last week with HRA Dr. F.L.C. Christiansen of San Francisco. He
wrote down a set of ten questions concerning the possible physical condition of a friend, then
used his pendulum to get yes and no answers to the questions. Keeping a record, he sent the
questions to me with a bit of the writing of the person to be tested. I used my pendulum and
sent back the answers it gave to the questions. Our pendulum answers turned out to be seven
ninths identical, (one question was ruled out as an duplication). A similar test will be run each
month. One may be getting only the results of telepathic contact and thus of ideas read via the
shadowy thread of contact running between the ones making the test, or one may read the
thoughts in the mind of the patient. Or the Aunihipili may possibly contact the Aumakua for
information with which to give correct answers.
SPIRITUAL PROGRESS AND HUNA ~ 2 BOOKS

There are two kinds of spiritual progress, perhaps more. (I have been reading again, thanks
to the release of time made possible by the No answer required letters.) One is set forth
most vividly in a book, Witchcraft and Magic of Africa, by Frederick Kaigh, a physician
retired to England and his writing desk after many years of experience in Africa. This is the
ancient way of life in which the natives of Africa progress through life with the aid of the
spirits, or despite the efforts of evil spirits to cause them trouble.
Spiritual and Spirit have the same connotations in this very ancient and little changed
common basis of psycho-religious belief and practice. God is a Spirit, says the Holy Writ,
and from the Nile to the Congo and far beyond, the witchdoctor will affirm the fact.
To be spiritual in untouched Africa, one simply becomes like a spirit. The good man tries to
be good and helpful. The bad man elects to be bad for the sake of the questionable benefits to
be derived from pledging himself to the side of evil. Both men progress through life, and
each undoubtedly makes some growth if only in the matter of experience.
Dr. Kaigh describes his contact with numerous witchdoctors, and also with witches male
and female. The first has for a part of his or her work, the business of smelling out the
witches so that they may be tried in native fashion and done away with. In the Bible may be
read the age-old command that has always pervaded Africa, Thou shalt not suffer a witch to
live. (Ex.22:18)
The living die and become spirits. Good men become good spirits. Bad men become bad
spirits bent on causing trouble for the living. Then there are the totem spirits, be they those of
animal, bird, tree or rock. These are mans contact with Nature, and through them he tries,
with ritual and observance, to keep his good place in the world of Nature. The dead who
became spirits long ago become gradually more and more powerful so they range from low to
high in the native pantheon in which all gods are simply spirits of differing degrees.
Ultimate Highest God is seldom addressed directly in Africa. As in Christianity, we have
come to pray to a mediator. In Huna the good parental spirits were the mediators and could be
trusted to carry prayers to higher spirits if necessary.
All of which is important to us in our efforts to win back to better understanding of the basic
things of the psycho-religious field win back to better psychological healing, better instant
healing through the na Aumakua, and better freedom from bedevilment caused by such spirits
as may be against instead of for us.
In Polynesia, we find the remains of a surprising number of small sects or cults which once
broke off from the main structure of Huna, each developing its own dogmas. In Christianity,
despite a printed book which tends to keep dogmas slightly similar, we keep splitting off new
sects and cults. The religions of Islam and India, despite their books, show the same
degradation.
For the student who realizes the fact that there has been this gradual contamination, there is
but one thing to do that is to go back and back and back, sifting the masses of dogmatic
beliefs, rituals and practices, always searching for the grains of truth which, under the
mountains of chaff, give us the seeds from which to grow again a living structure.
When I began my search for basic truths in Hawaii, I came upon this condition. There the
scant remaining records of cult beliefs and rituals were muddled almost beyond hope by the
many investigators who had inquired into them and come to conflicting conclusions. In his
rather amazing book, Dr. Kaigh picks out a basic concept and with modesty but skill, traces it
through change after change, giving the name for it in tribe after tribe. He often goes far
afield, but in the end he comes back to the kernel of fact that he elects to discuss.
While it is possible that we will yet find in the language of the na kahuna, or the chaff-pile of
their beliefs and rituals, the things that will tell us the exact method of working the High
Magic, the search may be well spread around the world on the long chance that we may find
the common source of the earliest genuine and workable magic.
HRA Charles W. Kenn, who is doing such yeoman service in conducting the search for Huna
information in Hawaii, has long been well aware of the necessity of spreading the scope of the
search. He was generous enough to lend me a rare book some months ago, Origin and
Evolution of the Human Race, by Dr. Albert Churchward. (Not she Churchward of the Mu
books.) In this book, the origin of the human race is traced with care and with telling logic,
back to the extremely early Nile men. He traces their growth and development and their
travels around the world. If his conclusions will hold as much water as they seem to do, we
have more proof that the Polynesian kahuna and his people came originally from the
neighborhood of the Nile.
Every new fragment of information that tends to prove that the Huna system was known in
Egypt at some very early date, is of value to us. If we can be sure of the homeland of the
Polynesians, we can be safe to search for fragments of Huna left behind in the long move to
the Pacific.
There are many striking things that link Polynesian beginnings to the Nile basin, and from
there to all of Africa and most of Asia, to say nothing of the Americas even Australia.
The world-around similarity of the stories of the Creation, of the Flood and even of Adam and
Eve these and dozens of others take us back and back toward a common center. They may
have come from some Atlantis, but we cannot go there to make sure. Customs and rituals of
various kinds tie in the na kahuna and the early Jews in surprising ways. Dr. Kaigh tells us
that the many kinds of offerings mentioned in the Bible in Leviticus, are all represented in
native African rituals today, OBLATIONS of this kind were offered to propitiate spirits of all
degrees, including God who is a Spirit.
In Hawaii, we come upon the striking fact that the several kinds of offerings or oblations were
known, named, and used by at least some school of Kahunaism. Mo`hai is the Hawaiian word
for offering.
The root mo has for its ordinary meaning the act of breaking, as breaking a stick in two
pieces. As in making an oblation or an offering, a part is broken off in many instances and
offered to the spirits. In offering first fruits, a part of the harvest is set apart and used. When
animals were sacrificed, only a part of them was broken off and offered. The priest usually
got the flesh while the blood was sprinkled on something and the fat, together with certain
other parts of sheep, goats and oxen, were burned. Hawaii had no such animals, but did have
pigs, dogs, chickens etc. Using what they had, perhaps poi in place of the fine flour of the
Old Testament rites and of Africa in general. They had the burnt offering, (mo`haiài), the
wave offering (mo`haià`li), and on down the list of free-will, sweet-smelling, peace, heave,
thanksgiving etc.
The root hai has the meaning of to speak as well as break. We gather that the part was
broken off and presented as an oblation to the spirit or spirits or Spirit-of-High-Degree with
an accompanying and appropriate mental action, performed as words are spoken in the ritual.
In the word (mo`hai) or in this form of sacrifice, there is nothing to suggest the idea of
offering mana to the spirits, unless it might be the mana of the sacrificial beast or thing. We
may be safe to look on the foregoing ritual forms as dogmatic and as having lost the inner
secret of the sacrifice of ones own mana as a basic mechanism of prayer.
In the Old Testament and in Africa at large, only the outer form is to be seen, but in Polynesia
we find still another form of sacrifice named and used. This is mo`hai`hoo`mana, and the
literal translation is to sacrifice plus to make mana. Or, we may say that the secret or
inner significance behind all sacrifice is to be found in the accumulation of the surplus charge
of mana and in the sending of it along the aka or aha cord to the spirit-na-Aumakua. (See
pages 6, 7 and 8, of the second of the HRA Basic Lessons for a detailed discussion of this
secret mechanism in Huna in connection with the word wai`pa for pray, in which the root
wai is water, the usual symbol for mana, while the root pa means to divide, indicating a
division or sharing of the mana with the na Aumakua.)
The Huna or secret method of making sacrifice to the spirits is, therefore, the second of the
two sides of making SPIRITUAL PROGRESS to use the modern and much abused term.
If we think of the conscious entity of the Aunihipili, of the Auhane and of the Aumakua, we
have three spirits needing to make progress, not just one. Each is at a different point in the
progressive journey through the life cycle. This is Huna, clear and straight. If you prefer,
consider your individual spirit as one self, but even then you may find it necessary to divide
it in some way to get the ancient trinity into it the Trinity of the gods of most religions, and
the trinity of selves we are being slowly forced to recognize in psychology as the conscious,
subconscious and [super]conscious.
If all religions, old and new, are not basically wrong on the one point at which they all meet,
spiritual progress is made by striving to be GOOD and helpful and kind, by refraining from
hurting others. It is made by moving steadfastly away from evil and all evil spirits moving
daily a little more in the direction of the good na Aumakua. Daily contact makes for steady
moving and progress.
Note: Dr. Kaighs book was a gift from HRA Maj. O.G., of England. It costs 12/6 plus about
10 our money for postage. Publisher: Richard Lesley & Co. Ltd., 187 Piccadilly, W1,
London, England. The book by Dr. Albert Churchward was published in England in 1921 and
is out of print, but might be found in used book collections. 504 pages, well illustrated.
Paul Brunton, who set out as a journalist to search for much the same basics as we hope to
find, and whose books are familiar to most HRAs, did us a signal service. After doing as
many of us have done running the gamut from one religion to the next and finally arriving at
the emptiness of the idealistic heights of India this earnest investigator sat down and
evaluated his findings in his book, The Hidden Teachings Beyond Yoga. This followed his The
Quest of the Overself and his Discover Yourself, both of which fell short of giving a balanced
ration to sustain man or woman engaged in fighting the ordinary and blessed battles of life
not running away from life and responsibility to sit in the rarefied air of high seclusion,
meditating and stressing only the top third of the three-self needs, and depending on others to
till the soil and grow the food run the outside world upon which his empty and parasitic life
depends.
Brunton, like all men and women who are sane and normal, found in the end that there is no
such thing as living the spiritual life while neglecting the lower two thirds of the three-self
needs for growth, action and experience. He came down from his barren mountain top
convinced at last that NORMAL LIVING was the ideal with all its toil, all its obligations
and all its opportunities to love and help to teach and heal and Serve to help in the old, old
war against the evil men, things and conditions through which mankind must fight a way to
GOOD.
It is enough to serve our purpose to shape our days in such a way that we can find momentary
inner calm to make swift contact with the Aumakua as we confront each task, each difficult
situation. Our first duty is to school ourselves until we have learned by practice the fine art of
stopping, suddenly still in mind, gripping the worried, fearful or angry Aunihipili in a clutch
of concentration which uses the middle mana of will quieting the Aunihipili, and getting
from it immediate response as part of the working team of two selves which must pause to
listen to the commands of the third, Aumakua self which sits high up on the drivers seat and
is able to see which road to take and how best to negotiate its grades.
Those who have lived long on the mountain tops but have been forced to return to the world
without having learned to make this quick contact in the midst of the heavy pulling, have
made no kind of progress. They have only crippled themselves by overlong sitting with
crossed legs and folded hands. Still worse, they have formed the most weakening and narcotic
habit ever known to man the habit of mouthing high-sounding phrases which have no
meaning at all on the levels of the Aunihipili and Auhane, and little enough meaning on the
level of the Aumakua. This is the escapist habit. All around us we can see it doing its daily
work of making individuals worse than useless to themselves or others. These victims fly
from reality. They will pay any price for their drug, and daily strive to still their cravings by
reading the endless teachings in courses or books by other addicts or even crafty
scoundrels. Blessed be our HRA sanity!
Dreams of the Future &

Communication from a Spirit Friend
November 1, 1950
AGAIN MY MOST HEARTY THANKS

AGAIN my most hearty thanks to all of you who have delighted me by writing in your
dreams, experimental results, comments, conclusions and suggestions but who have not
asked for or received an answer from me here at the Study. I was, in this way, able to get
enough time off to run down to San Diego for a short visit with HRA Meade Layne, who is
working on a new issue of ROUND ROBIN and who had many interesting things to talk over.
I feel that if I could live closer to him I might be of some help in mimeographing and
addressing. So, I took a hurried look around the back country outside of San Diego and some
miles north, hoping to find some large old place for which one might trade a large old place in
Hollywood. I also had in mind the many letters from HRAs suggesting that we should have a
country place as a center one where HRAs could come and stay awhile for mutual study,
consultation, and benefit. Nothing turned up that was our size. Country prices are much higher
than city prices owing to the city people moving out as a precaution against the possibility of
atom bombs and resultant panic conditions. Even worse was the fact that Cigbo (who had
hoped to find a nice barn for his cigar box and a plentiful supply of small, plump and tame
mice) found all available barns falling down and their mouse and rat denizens large, lean and
frighteningly fierce. (Cigbo, by the way, wishes to send his very finest expression of thanks to
those generous HRAs who remembered him and his box since last bulletin time. He has a new
pitcher drew from life or maybe after-life by his Auntie Nora, and is sending a copy to
all his friends who remember him. He says, Youll be no end amazed when you see me and
my halo!) (Also, he hasnt had time as yet, or it may be hard, to clear out the dead wood on
his HRA list, as threatened and promised for some weeks.)
REPORTS ON FUTURE DREAMS

Reports on Future Dreams continue to come in, slowly, but as [they come in] they are given to
HRAs who are watching for them. Several HRAs have sent in for inspection various articles
and books on dreams and on the prophetic angle of them. (Thanks to you all. Ill be returning
the material in due time.) In looking over the statements made in this assorted material, I find
much interesting speculation, much that is unproven or contradictory, and little that has not
been touched upon in my discussion of the subject in SSBM. I still think we are on the right
general track and that the methods we are using are as good as any. The trick of asking
George to explain the meaning of dreams as soon as we awake is the most valuable addition
to the methods to come to my attention for some years. I continue to be surprised by the way
the answer seems to pop into ones mind almost instantly after George has been asked for his
simple explanation of what appeared to be a vast tangle of meaningless things and events. I
urge you all to keep on trying for dreams of the future and to report them. We are still far from
having enough dreams to shake up together to get a good average of possible future events.
Here are some recent reports that are interesting and significant.
DREAMS
DREAM from HRA L.C. Cornell, Poland, Ind. In my dream I got into a new car which had
only two little levers to guide and to reverse it, or to stop it. The car ran without noise or
vibration seemed to glide. I could find no side roads, and after some time was forced to turn
around and go back as I had come.
I told George that I would ask him to explain in the morning, but he gave it to me right
away. The meaning was that we would be restricted as to where we could go. In the morning I
took my plummet and got it that the car was not powered by gas but by something like cosmic
rays. (Plummet is his name for pendulum. MFL)
DREAM from HRA R.B. of Colorado. The following is another dream I have had about the
Russian attack on our country.
I dreamed that I was walking around a new smelter. I was holding a small boy by the hand.
We walked up some steps which were about a hundred yards long about a hundred of them.
These steps led to nothing at all. On the end of each of them was a toilet bowl. Suddenly the
little boy had an attack of diarrhea. He was taken by a woman and spanked for soiling
himself, but it happened again. The dream scene changed and I was standing before a new
furnace with several other men. The top of the furnace blew up and we ran away. Again, I was
standing by a similar, but larger furnace. It also blew up.
I asked George for the meaning, and got it. The steps represented wave lengths or
vibrations. The toilet bowls represented sickness caused by the vibrations. The furnaces
represented some new type of explosive or something that explodes. My interpretation is that
just before the Russians attack our cities with atom bombs, they will use some kind of
vibrations to cause sickness. Adults will be affected, but the worst effect will be on small
children under three years of age. Adults will not understand the cause of the violent attacks
suffered by the children as a result. Here is a second dream that was given directly and
without symbols:
2ND DREAM I saw long lines of marching soldiers accompanied by very strict control of
civilians by the government. I saw uniformed sailors breaking into and despoiling the homes
of the rich. I saw much interference with education by rioting students I saw groups of
boys of about fifteen years of age, roaming the streets at night, cutting, shooting, and torturing
people for thrills. Police, riding in trucks from the army, were shooting the boys down, not
trying to arrest them. Still another dream told me I must stock up on food or later I would go
hungry.
A COMMUNICATION FROM A SPIRIT FRIEND

A communication from a spirit friend, who is consulted about once a year through automatic
writing via a living friend, was of much interest to me last week as it bears on the problem of
seeing what lies ahead for us and getting ready for it as best we may. The spirit claims to have
been a flier killed in WWI. Over a period of many years he has remained sane and his few
predictions have been based on logic more than prophetic ability of a psychic nature. On the
whole, he has been correct. I will quote parts of the written message, together with the
questions asked. Rusty is the spirit, who long ago identified himself as Philip Rust.
Q. Rusty, can you tell us if we are going to have more war?
Ans. Well, its hard to predict right now what will happen about war. All forces on earth are
working toward that end I mean the thought forces of the masses, made strong by fears. It is
all so terrible to look upon. There is no real and courageous leadership away from that. No
individual on the face of the earth WANTS war not even Stalin. But they dont seem to
know how to reconcile their differences. It is a psychological fear-thought working. Stalin is
truly afraid of [the] U.S. We are afraid of Communism because we dont like it and are afraid
it will disrupt our way of life. But, really, nobody is angry enough to fight. It is FEAR. So it is
hard to say whether war will break out or not.
This is a long, confused time of change. Asia is awakening to demand things to make life
more worth living. You are living in an age of turmoil, of growth and of CHANGE. You cant
escape it. Now, about Los Angeles. It is vulnerable, yes, if war does get started. I see no
disaster to you (the sitters at the sance) personally, as that, because of my interest and love, is
what I look for always. No, I cant predict whether the city will be bombed or not. There is no
such disaster in the immediate present or future.
Yes, geologic changes MAY cause earthquakes, as they always do in a thermal area such as
California, but there is NO such disaster to be seen anywhere. If a professor of geology or
volcanology predicted such a disaster from this side or from yours you might listen. But
dont, for the love of Pete, believe everything you hear reported as said by spirits in sances.
As to leaving the city, do so if you like some other place better, where it is healthier, calmer
but dont leave because you fear disaster. Not one of you here tonight is going to have to
endure anything of that sort. But, if your fears persist, in spite of that, go by all means but
dont carry your fear with you! There is nothing to fear but fear itself, remember. Of course, I
do think it might be well for health and work to be in a quieter place than a big city.
Q. (Asked by MFL) What do you get by now as to the Huna work?
Ans. What I know is that you are on the right track of presenting certain basic truths in a
very understandable way understandable to this mechanical age. It is a good work, a
necessary work, and it cant stop, even if it sometimes looks as if it must. Theres always a
new way opening up I mean, attacking the same thing from a new and different angle. Clear
thought, Max, will come soon into your consciousness the next step I only know that, as far
as I can see your destiny, it is bound up with writing and instructing through your writings,
those less able to see. You could not stop this work, even if you wanted to! Dont ever think
for a moment of giving up the search. It is BOUND to come.
NOTE I suppose that I do get impatient at times. Our needs are so great right NOW. Instant
healing perfected next year will not help the HRAs in desperate need of it at this moment.
However, it is evident that we must do our parts even if we seem to plod and know that
Guidance is being given and will bring us to the goal in the appointed time and way. I was
especially encouraged in the past week by more than the usual amount of reports of help and
healing of body or circumstances through the use of Huna and our TMHG.
So many of you understand so well what I am trying to do, and often I get treasured little
notes like this one from a HRA who has great need of Huna aid and great patience. I
admire your persistence in chasing down the different leads and problems that inject
themselves, and this effort surely will be bound to bring results. I feel that some development
in healing will come from Huna and associated techniques before very long.
Such reports as the following from HRA J.T. call for spontaneous outpouring of thanks to the
na Aumakua here at the Study. Some time ago the small daughter was treated in the TMHG
when down with polio. Later, J.T. asked for TMHG work for herself. Here are bits from her
letter. (It also contains some dream material which I will include.)
Miss Poo as we call our little daughter is completely well. Even the glasses and the last
lift to her shoe were discarded. She looks the picture of health. The leg that was a half inch
shorter is back to full length and is only a half inch smaller around than the other now. About
my bones and the condition thereof during the first two weeks of treatment I nearly wrote
you to take my name off the list of TMHG the pain was so severe that there wasnt any
position in which I could sit, stand or lie in which I could ease my back plus the white-hot
tingling of a spot under one shoulder blade about the size of a hand, plus contortions of the
diaphragm it felt like it was reacting to the impact of a blow. Then, presto, one day I felt all
new and untouched. The surprising thing about it is that it has not returned. Ive thought of it
not at all if I could help it. I started to write to you that my name could be taken from the list,
but decided to wait.
DREAMS Ive had 3 of my dream true dreams. The time is so hard for me to establish.
Ive thought of it so much that my Georgette goes to no end of tricks to try to help me
establish time. I try to look at the clothes, cars, even my hands as hands show age. It is as if
I were an amnesia victim just coming back and with missing time intervals preventing proper
deductions concerning present things. As nearly as I can see, it looks as if we, as civilians,
will have to worry more about roving bands of scum, looting and murdering, than about
bombs or bullets of an enemy army or should I say uninformed army.
I heard the noise of a crowd in one dream and the people about me were talking of watching
a parade. I seemed to know it was the end of a war and that the parading army was ours. I had
a sense of happiness and warmth and well being come over me that I would not have had if
we had not been victorious.
In another I saw myself on what was called a Collective Farm. I thought to myself, Well,
this must not be America because we do not have collective farming. The answer seemed to
come that it was America the Middle Western part of it and that we had collective farms
then. I asked if we had fought a war and lost and were conquered slave laborers. The answer
came. No, collective farms are an economic necessity arising from the wars. The barns were
not like any I had seen. They were low and streamlined. The surroundings neat and well kept.
Ive no idea what my age was, but I wore a skirt that was longer and fuller than the style now.
I was not unhappy, but was busy giving orders to some man about work to do that day.
My pendulum, I may report, goes round and round and gives hit-and-miss answers to
questions. The (pendulum) does NOT hang straight down for me as for others, but off at a
decided angle from vertical.
A CORRECTION
A correction came in from HRA Dr. Harold Jolet, whose predictions were taken from his letter
under the impression that they were from a dream. (Bulletin 42, page 4.) He writes that in his
haste he had forgotten to say the predictions were made by Paul Gibson, except for the part
about possible trouble in India. Dr. Harold is doing guidance work by mail under the free will
offering method and has recently sent in newly mimeographed instruction sheets and other
material which he is using. His address is Box 275, Farmington, Ill.
HRAs ARE VERY ACTIVE

HRAs are very active in the line of bulletins, books, fiction writing, and the production of
many really top-notch articles of beauty and usefulness. HRA Graye La Spina, of R.D. #1,
Windy Knoll, Quakertown, Pa., does the most beautiful weaving. She made me a most
wonderful little altar cloth of Greek lace for my tiny shrine in the Study, and wove me a
bookmark with mystic symbols very beautiful and kept in my best books. She tells me she
has some lovely aprons and other things.
HRA Margaret Gaddis, Box 296, Winona Lake, Ind., still can supply copies of her grand book
on how to save a thousand dollars a year by household short cuts etc. (Reviewed in a bulletin
earlier.) She has been appearing on TV demonstrating the making of things for the home, as
per her book, and with grand success. $1.10 for the book.
HRA Dr. Florence Evylinn Campbell can still furnish copies of the splendid book she worked
out with another expert astrologer, and by the use of which the amateur can quickly work up a
good horoscope in terms of the modern playing cards. $5 post paid. See review on the yellow
sheet for details Bulletin 36. Sacred Symbols of the Ancients. The address is Box 1927,
Hollywood Station, Hollywood 28, California.
On the same yellow sheet appeared a review and description of HRA Irys Vorels ORACLE
which has gone into still another improved printing in the matter of the instruction book.
Recently she sent me as a gift the latest, called the NEW ORACLE. It has the new third edition
mammoth instructions unit and with the lovely plastic sheet with the printed layout on which
to place the special cards, I did some personal fortune telling before making the trip to see my
good friend Meade Layne, F.H.F., and to look for a country home. The NEW ORACLE said
No to the chance of finding the home, and so it turned out to be. Then there are the other
books reviewed during the year and to be obtained from the authors. I mention them at this
time because Christmas is on the way and we will be needing unusual gifts for special friends.
(NEW ORACLE remains $5 post paid. Address is now: Irys Vorel, Studio 905, Wellington
Hotel, 7th Ave. at 55th St., New York 19, N.Y.)
Speaking of Christmas gifts or even cards, I have just received a letter from an old and dear
friend who is having a pretty stern time of it these days (but here is her name and address:
Mila Liscova-Novakova, 66 Rasinovo nabrezi 66, Prague II 388, Czechoslovakia,
Europe). She is a most talented HRA, and translated our writings on Huna into the language
of her country. She writes the most interesting letters in English and is a student of parts. Her
great longing is for books on modern things in the psycho-religious field, in English, as she is
cut off from them by present circumstances. I am sending her a used copy of Mystics and
Magicians in Tibet by A. David-Neel. I have been trying to find a copy of William Seabrooks
Magic Island for her, but with no luck as yet. Here is someone you might love to know. It will
be introduction enough to say that you are a fellow HRA. She will be reading this bulletin
soon, and I can imagine with what breathless expectation she will then be watching the mail.
Mail early is especially indicated here.
DIANETICS COMES UP AGAIN

Dianetics comes up again in a most interesting letter from HRA D.P. who writes:
I had an interesting Dianetics run, or auditing, by our mutual friends, (HRAs) Dr. and Mrs.
Reinhold in North Hollywood. I hit birth, conception and a good many interesting things my
first run. Once I seemed to float above a funny looking brown frame house. The details of the
scroll work on the porch were very vivid. Later, I went back to a pair of huge gates and an
alabaster city of luminous white buildings and up the greenest valley with flowers in the grass
like bright jewels.
I saw myself climb to a mountain top, from which I simply seemed to grow smaller and
dissolve or contain myself into a small transparent cellular thing. I then appeared to travel
down on a solid beam of light from these gates to the odd little brown house.
I have checked and found that the description fitted the place where I was born exactly. From
this house, my time track then appeared as a white highway with deep or dense black fog at
intervals.
We worked with the na Aumakua all through the three audits I have since studied with Dr.
B. and am auditing some myself. Before I take anyone, I meditate and seek help from the na
Aumakua of my pre-clear and myself. I have some interesting experiences.
I do not consider myself cleared. In fact, I know I am not, but I now know why! Of many
things we asked during my runs (of the Aumakua), was the question whether or not we should
run everything and was told NO! Not to deal with dead issues. At times there seemed to be
a mediator speaking through me, giving instructions
I ran some terrible somatics, (Note by MFL: In Dianetics, when one goes back to a fixation
which has caused illness, pain or other trouble, the fixation or engram stimulates the trouble
and duplicate pains and symptoms and emotions appear called somatics. By running or
going back to re-experience the happenings which formed the fixations, they are gradually
wiped out and, when that is done, the symptoms leave and it is hoped will never return.)
But when I leveled off, I had been completely cured.
I also understand why I have had such a rough time surviving. The first words the doctor
said at my birth were She cant live, so Ive been pronounced dead once and told at two
other times that I couldnt live. But something within me has always known the truth. Oh yes,
this third person who seemed to take over in my audits, said once I had forgotten much more
than earth mortals know. Ah me! How I would enjoy being completely cleared so I could
remember it all.
(I comment:) This is a most fascinating development in the field of Dianetics. It is Dianetics
plus Huna angles which are greatly important. The third person mentioned above, who was
able to hear and answer questions wisely, reminds one strongly of the old man selfpersonality whom we met in the case of Miss First and Miss Second, studied by Dr.
Leapsley. It is Case 11 in your SSBM, page 111, and will bear reading again in this
connection. If, in the auditing of this type of augmented Dianetics, the third of Aumakua
can be contacted, and its superior knowledge and thinking power put to use, the possibility of
all the Huna forms of healing will be bright indeed. On the other hand, if what is contacted is
a spirit of very high advancement and superior insight and wisdom, the aid might be very
great. In the matter of the somatics being stimulated and healing obtained as a result of the
draining off of the fixations discovered by this process, I consider this report of the utmost
value to us in our Huna studies. An additional proof is furnished if any is needed of the
fact of fixations and the way they can cause abnormal conditions or, when the fixation is
drained off, remove the conditions. We have failed to develop na kahuna to help us find
fixations and free ourselves from them a vital procedure in Huna healing but if we can put
to use the methods just discussed and get the desired results, we will go ahead swiftly.
Perhaps what we will soon be needing is a treatment center with some good HRAs there to
audit after the methods being developed by the Reinholds and their HRA friends.)
The Reinholds give promise of carrying out the work of combining Huna, Dianetics and good
things from modern psychology, to give us a splendid advance in this suddenly expanding part
of the field. They have organized a study group and just now have begun putting out a
monthly news bulletin covering their work and findings. A copy of the November bulletin is
already on my desk with the permission to pass on any or all of it to HRAs. As it contains so
much information on a subject of vital importance to us all, I will take advantage of the
generous offer. Here is the greater part of the news bulletin.
THE NORTH HOLLYWOOD PSYCHOLOGICAL STUDY GROUP

November News Bulletin About Dianetics, 5620 Lankershim Blvd., North Hollywood, Calif
Telephone SUnset 2-0484 or SUnset 3-8867
Dr. Fred and Corinne Reinhoid in charge.
By this time a sufficient amount of experience and data have been gathered together to more
properly evaluate Dianetics. Many of the old time psychologists still adhere to the statements
that there is nothing new in Dianetics except the terminology. Many beginners still have the
wild eyed enthusiasm of a new cult. Some psychiatrists say it is dangerous and others that it is
a great contribution to modern psychotherapy. Never-the-less, Dianetics continues to roll on,
and more and more psychotherapists are using some of its terms and concepts. Dianetics will
probably continue to roll on if those around its foundation do not discredit it by fantastic
claims and over exploitation.
An outstanding claim in the early days of Dianetics was that it was quick to produce
releases and clears. In competent hands, it is undoubtedly quicker in producing favorable
personality changes than some of the original forms of psychological analysis, and it is
certainly a great advance over stupid advice psychology, deadly drug therapy, or surgical
mutilation techniques. But, and this may be important, many experienced psychotherapists
and psychiatrists who have taken the time to make a careful and thorough study of its
techniques, are of the opinion that, in its present form, it is not as fast nor are the cases as
safely handled as when the complete knowledge of psychology, psychotherapy and
hypnoanalysis is also employed. In fact, they are inclined to regard Dianetics as a specialized,
rather crystallized technique of hypnoanalysis combined with some esoteric teachings.
It is undoubtedly true that many Dianetic auditors are using hypnoanalytical technique,
whether or not they know it, and they would have much better results if they knew it and
understood the basic laws. In trying to pull the stingers out of hypnosis, the effectiveness of
the therapy has been greatly weakened. It would be a great deal like making a carpenter work
with dull tools because someone might, through carelessness or incompetence, be injured by
the sharp edges.
The biggest contribution of Dianetics seems to be that, because of its wide dissemination, it
may help to dissolve the frightful guilt-sin complexes that have so severely inhibited our past
social culture. The actual probing, discovering and bringing into the conscious mind attention
the early or forgotten moments of pain and unconsciousness, together with word commands,
is certainly not a new discovery even in the prenatal area. The biggest sin has been to
minimize, or not know, that Dianetics is really depth therapy, touching the deepest emotional
springs in mans nature things that should not be handled willy nilly by those who should be
patients themselves rather than therapists. Some of its concepts are useful, but others seem
hopelessly and confusingly incorrect. Also it is certain that psychological helpers should be of
the highest possible moral and spiritual caliber, and should have undergone analytical therapy
themselves.
We have a great deal of admiration and sympathy for the author of Dianetics, but at the same
time feel that he was over hasty, and over self-confident in getting the book published without
more help and criticism from experienced men in the psychological field. The book has
enabled many people to realize that there is a possibility of getting completely rid of their
psychosomatic disorders and emotional disturbances, and it may encourage them to continue
still further toward becoming clears.
There is no doubt in the mind of any investigator that every engram or reactive traumatic
experience that is made to be inactive is an advantage. The more the better, as the body
thereby functions more easily, has less pain and discomfort, the emotions are more
optimistically stabilized, and the mind becomes clearer and more efficient. Truly, a clearing
is a worthwhile goal. However, one should avoid becoming lopsided in his attention and
overlooking other equally important phases of a complete health program. There must be
adequate nutrition, especially in the matter of vitamins, minerals and proteins; sufficient sleep,
rest and play; moderate or corrective exercises; the avoidance of toxic-producing or drug
habits; the mechanical improvement of body misplacements or deformities; anti-infective
measures; eliminative encouragements; and, above all, SOUND INDIVIDUAL AND
SOCIAL TRAINING INSTRUCTION.
COMMENT BY MFL
I have copied the last line (above) and placed it in capitals because I so heartily agree that
there MUST be such training. If I had my way, everyone who can read would be encouraged
to go through Overstreets book, THE MATURE MIND, before thinking of being either a
Dianetics auditor, an auditee, or even a lesser type of kahuna.
In the next bulletin I plan to give a lengthy review of the very important and sane book by Mr.
Overstreet. To my way of thinking, it gives the finest, newest, and best picture of what we all
need to know about the psychological pitfalls which have prevented (1) the individual, and (2)
the world and its nations, from realizing in even a 20% way the accomplishments which have
been possible for some years past. Read this book before the next bulletin reaches you, if you
can. Also have a look at the current issue of Pageant magazine if you come across it
(November), as I shall dwell at length on the Secret of Life article in it. More about the
manas.
Spiritual Healing, Cleansing & Purification

November 15, 1950
OUR HEALING EXPERIMENTS

Our healing experiments continue to make progress, with the TELEPATHIC MUTUAL
HEALING GROUP work producing large and small results, sometimes almost instantly and
sometimes very slowly. Hardly a week passes that fresh reports of good results do not arrive
here at the Study. And, almost every mail brings a request from some HRA for special work
through the TMHG the needs ranging from health to finances, and from family tangles to
greatly desired inner development and peace of mind.
As I sit every day at 3 and at 7 here at the Study, and go through the TMHG ritual, taking up
later the letters, pictures and notes one by one to direct the combined force of the braided
cord to each individual and the problem represented, I am often deeply moved by a sudden
rush of realization the realization of the vast love and kindness of the Utterly Dependable
Parental Spirits with whom we strive to work.
Our method of working with the na Aumakua is unique in the field of mental/spiritual healing,
as was pointed out recently by a visiting HRA who is a doctor. He said, What interests me
most, and has from my first contact with your work, is the fact that one accumulates a
surcharge of mana as a preparation for the prayer, and gives the vital force to the disembodied
na Aumakua to use. It is not too much to ask of us, considering how little we can do for the
na Aumakua. In all religions we find efforts to give the Higher Beings something in advance,
not after the prayer has been answered. This would be a distinct contradiction of the great
natural instinct of trade which always demands that the payment for a thing be given only
when the thing is delivered. Savages often make the exchange with each party taking hold of
the objects which are to be traded both parties pulling at the same time lest one be cheated.
Sacrifices were part of the preliminary ritual of invocation and prayer. Our American Indians
often spent days in ritual observances and dances, or in making the symbolic pictures with
colored corn which has been ground to meal. It is to be guessed that, as the secret of
accumulating and giving mana was gradually lost, the crude rites of observance and sacrifice
grew and took more and more complicated forms perhaps reaching a climax in the early
forms of the Mass.
Gradually the idea of giving mana seems to have changed to one of getting it, at least in lands
where mana was part of the tradition. While the Christians were praying, Thine be the
power. with little or no knowledge of who was supposed to provide part of the power, at
least, and in the form of mana the living sacrifice of Paul, perhaps the Polynesians were
striving to get for themselves the mana that spelled power. The na kahuna undoubtedly
worked with vital forces as power, but the uninitiated strove to inherit the general principle
mana from ancestors, persons, or things, not forgetting the fish, fowl and beast. The heart
of a brave enemy was eaten in some lands to assure the transfer of mana. It was not the
cannibalism of hunger with them any more than with the Christian who believes that the wine
and wafer are transformed into actual blood and flesh so that they may eat of the broken
body of Christ.
In the Christian tradition, Jesus offered his life and his body as a sacrifice to the Father
supposedly as atonement for all the past and future sins of humanity. Men were, in some
mysterious way, lost by some accident of birth or of ancestral fall, and so had to be
redeemed by the bloody and agonizing death of the son of God.
All this is passing strange to one not brought up in the old traditions and dogmas of
Christianity. To the student, say one brought up a Buddhist and taught that one sacrifices only
by giving up sinning, the meaning of the death on the cross would be hard to accept. It is so
illogical in its concept of what God is and what had to be done to redeem His humanity. To
make matters still harder to accept, there grew up a vast and contradictory mass of ritual and
dogma, flavored with the rites and beliefs left over in fragmentary form from ancient Egypt
and elsewhere.
If, however, we look behind the scenes in Christianity, or in any of the rites of sacrifice or of
the personal getting of mana, we begin eventually to see that it was through the loss of the
understanding of the Secret that the garbled beliefs grew and took frozen and unchanging
form. One begins to ask what possible use God would have of the body or life forces of Jesus
or any one of the millions of men all of whom He created. Only in the hints about a living
sacrifice do we find evidence of the giving of mana to the na Aumakua as the basic
mechanism in the original system.
Thine be the power can be read To Thee be given the power, and the Latin root for our
word power gives the meaning of to be able, so by giving mana we make able to do or
[empower] the na Aumakua. If there was no passing of mana in the rite of healing through
laying on hands, then what purpose could the rite serve that prayer alone could not serve?
Another rite in religions is the actual and ceremonial cleansing or purification of the one who
is about to make a prayer. It is again an illogical procedure if we say that one has to wash his
hands and feet before his prayer will be clean enough to be accepted by Higher Beings. Even
when this rite is elaborated to baptism for the remission of sin, it still does not make sense
because the sacrifice of Jesus on the cross was thought to make the amends, and faith in those
amends was enough.
Given knowledge of the accumulation and transfer of mana, we can then see a logic and a
reasonableness in cleansing. It becomes a matter of clean mana from a clean body. Internal
cleansing was best accomplished by fasting or frugal eating of pure foods. Outwardly one
bathed. That covered the physical body and the realm of the Aunihipili. For the realm of the
Auhane we purified our thoughts by giving up hurtful thoughts as well as acts, and by making
amends for hurts done others, (Knowing that man is too weak to hurt Gods.) The guilt and the
stain of remaining guilt in the form of a complex, is to be removed to reach the state of
purification in which we may present a flow of mana which we are convinced is clean.
So, once we understand Huna and the hidden reason for doing certain things, we return to
logic. We see that we do well to become pure in body and thoughts and fixations covering
past deeds. We then accumulate mana and present it with the seeds or mental pictures of the
conditions desired. As mana fades in a day, we repeat the prayer action at least daily. To
keep the na Aumakua made able to aid us or our loved ones or humanity as a whole, as in
our twice-daily prayer and picturing for and of world peace.
In terms of Christian traditions, I and the Father actually make the nearest approach to
being one at such times as the contact with the Aumakua is made and the mana and
carefully prepared and set thought-form-pictures are presented by way of a flow along the
aka thread of the contact. In expecting that the na Aumakua will crystallize the thoughtpicture into actual physical or mental conditions for us in the future, we cannot keep changing
the picture on this side before it materializes unless we are willing to have it appear a
deformed and crooked picture at best. One does well to do the talking over of problems
with friends before deciding on what is to be asked, and asked and asked again, daily-untilgranted, in the prayer-actions. If the decision is not kept secret and protected from the talking
over process, it is bound to be changed and possibly ruined. I imagine that going into ones
closet to pray might apply very well to the necessity of keeping the prayer and the pictured
desire from being contaminated by even our best-intentioned friends. The Hawaiian word
huna means (1) to hide or conceal, and (2) a small particle of anything, as of dust. Those
meanings may well apply for us in secreting the small particles or thought-forms which go
into the making of the picture which we construct of the desired condition. Around this simple
word and its meanings we can build the whole structure of prayer and its answer.
THE DAILY RENEWAL OF THE OFFICE

The daily renewal of the office, in the sense used by Holy Church, becomes significant only
in the light of the Huna information that mana charges fade or weaken if not renewed. Little
wonder then, that from earliest times a shrine was thought to cease to have holy power as a
place of contact and worship unless the offices were renewed or repeated daily. The origin
of the word office as used here is also highly significant. In my dictionary I find the basic
meaning of opificium (ops from the Latin, meaning ability, wealth or help plus faceri, to
do or make), quite in accord with our concept of giving power to the Aumakua and
delegating to it the authority to act, do and make some future condition come about for us.
The Aumakua becomes to us an official in the full and complete sense of the original word.
The seeds or thought-forms of the pictures we make are in need of mana from planting to
the harvest. We cannot think a thought without the use of mana or vital force. In using this
symbolism, we find in ultramodern thought and practice a surprising confirmation of the basic
idea. Men like HRA Edgar Block have experimented by rubbing seeds in their hands to give
them a treatment of vital force before planting. Seeds so treated, and if treated daily by
laying on hands during the growth period show swifter and greater growth than do
untreated seeds of the same batch planted in the same place. In the November issue of
PAGEANT magazine, mentioned in the last bulletin, we read (page 17 of the article What is
the Secret?) that in the University of California at Berkeley they have been experimenting to
see what high frequency electric waves would do to seeds. A wave band was discovered
which, when used in connection with the seed germination tests, increased the germination
potential by 30 to 40 per cent. Better equipment was designed and the increase in germination
ran up to 97 per cent in the case of onion seeds.
The article tells on page 16 of the experiments of Dr. Burr at Yale University. Working on the
theory that life is closely associated with electrical energy of some kind, and that seeds, if
living and strong, are like batteries charged with electricity, he undertook to measure the
charges. With instruments designed to measure power currents of one-millionth of a volt and
less, Dr. Burr and his staff undertook to test seeds, plants and animals. They found that every
living form had an individual power-pattern. The author of the article, Robert West Howard,
makes a statement that seems to indicate that human tissues carry a charge which can be
measured. He says, sudden increase or breakdown of electric circuits in all forms of life
are an indication of abnormal and highly dangerous conditions, as borne out by the
experiments with cancerous tissue. I have just had a long visit with a Californian who
manufactures electronics machines for the diagnosis of and treatment of disease. He told me
that the electrical potential or charge in human tissue was too small to be picked up and
amplified so that a machine could measure it. For that reason, a rubbing plate and a method of
tuning in on discharges from tissues had to be used. While I am not able to decide such a
technical matter, I have the feeling that Dr. Burr may have an instrument for the measurement
of the force direct.
Taking a grain of corn, Dr. Burr tested it with his instrument before Mr. Howard, and at first
contact with the kernel the needle on the galvanometer rose high on the dial. The force faded
and in about a minute registered much less. This first flush of force has been named the
Primal Potential and it tells how fast the seed will germinate. The lower reading, which
continues to register, is called Equilibrium Potential and tells how strongly the seed will
grow, indicating its worth as a plant under normal growing conditions.
In terms of Huna we would say that the first and largest charge might be that stored in the aka
body of the kernel of corn, while the lesser and constantly-maintained charge indicates the
rate of manufacture of the life force in the seed proper. We may see in this the probability that
the Aumakua, which has only an aka body, can take a large charge of mana from us, but that it
does not replenish it (at least as a large charge) and soon the potential fades or is used up, at
which time we, acting as the seed proper, accumulate more mana and send it along.
It will be remembered that with the spirits of the dead who return and have strength enough
even to ring door bells or knock in an effort to contact their living friends, the power soon
fades. The mana of the body seems to be carried away in the aka body as in a battery, but once
it is used up, it cannot be replenished without borrowing from the living as the poltergeists
apparently do.
ALL THIS brings us to strengthen our belief that it may take steady daily prayer-actions and
the supplying of mana to the na Aumakua to get the results we desire. The offering of mana
made yesterday is gone by today and must be renewed. Instant healing may involve or
demand a charge of mana much larger than we have learned to accumulate and send. Be that
as it may, the fact that we are getting results, more and more, through long continued prayeractions, is both greatly encouraging and exciting; it stands as another milepost in our progress
toward the understanding and use of Huna principles.
OUR TMHG TREATMENT OF GREGG

Our TMHG treatment of Gregg began on October 21st, of 1948, just over two years back.
His condition as to sanity and as to physical ups and downs, varied from month to month, but
not once did the work stop, although at one time a general appeal for more intensive work for
him was sent out in the bulletins and many responded. During this period all that could be
done on the physical level was done by the young mans mother and father, also by the
doctors.
To my way of thinking, this is a splendid example of what may be accomplished if the
offices are renewed daily and faithfully. Aside from my great personal happiness at having
Gregg responding so well at this late date, I feel that it is a convincing argument for steady
and long-continued effort to call down healing. As I have had so many HRAs showing warm
interest in the case of this formerly fine lad, and as I also wish to share with you todays report
which means so much to me I pass on parts of his mothers letter.
Dear Max:
Thank you so much for the joy with us for Gregory. Oh, I cant begin to tell you how
marvelously he is coming along. He is sweet, calm, co-operative, and the wonderful SOUL
that I saw through a photo taken of him at 11 years of age he has the same expression again,
as in that long-past period.
NOW, for the best news yet. WE TOOK HIM RIDING IN THE CAR on Thursday last,
November 10th. On the Tuesday before that, I saw his personal physician and he later came
into see Gregg. I said to Gregg, Darling, I think you could say hello to the doctor. He smiled
and said, Oh good morning to you Dr. Good morning. Well the doctor WAS surprised. He
said he had no idea Gregg could talk yet. On the impulse of the moment I said that I felt a ride
in the car would be the next step. And he actually gave his permission.
So, on Thursday, when we arrived, he was all dressed and ready. There is a tiny grove and
picnic spot about three miles away at the foot of the mountains with pepper and eucalyptus
trees very quiet and peaceful. We drove there and had lunch, and then Gregg walked with
his father and me along the little paths over the fallen leaves, all crunchy, until he was ready
to go back. We showed him the car and reminded him that he had once asked for a Pontiac
and here one was for him. He said, Lovely very nice! and so on. When we finally returned
to the room, an orderly said to him, I see you have a new car, Gregg. What kind is it? Gregg
answered, A Pontiac. Then Waters asked, Is it black? Gregg said, No, its grey.
I mention these little things to show you how he is functioning more and more mentally. He
had not been dressed for outside for six years. I have ordered a new outfit for him tweed
slacks, shoes, flannel sport shirt and so on for the time being.
Blessings and thanks,
Nell
The blessings and thanks I pass on to the rest of you who work for Greggs recovery. Join
me in giving thanks to the na Aumakua when you make your prayer-actions.
Never forget that old habits are clinging things. Try not to slip back into the old way of prayer
in which no mana is accumulated, no definite and long-term plan followed, and no mana
presented.
BOOK REVIEW
THE MATURE MIND by H. A. Overstreet (W. W. Norton & Co., N.Y. 1949)
In the preceding bulletin, I spoke of the need for better training in several lines before trying
to take up Dianetics. I mentioned the book now being reviewed and promised to discuss it in
detail for the benefit of the HRAs unable to get and read it for themselves. It is a book that is
of great value, quite apart from such methods of finding and draining off fixations as are
outlined in Dianetics.
H.A. Overstreet tells us that we are passing from the period of discovery and invention into
one in which the general or mass level of childishness is about to move toward mental
maturity. However, at present, we are confronted the world over by the spectacle of childish
and immature mentality on the part of the individuals who form the ruling groups on the
part of both politicians and dictators.
In a like manner, we are confronted with immature thinking in everything from government
down in our way of life in economics, education, religion and everything that exercises
control of us. The result is vast waste of material resources, the exploitation of human beings
in all lower walks of life, and even their mass murder in continuing wars.
Not until the beginning of the century did we begin to find ways of measuring varying
degrees of mental power. And, only then were we able to begin to distinguish between the
childish and the mature mind. Very soon it was discovered that the I.Q. of a person might be
very high, as in a learned professor, while in his relations with his family, classes and friends,
he often showed all the signs of childishness. Eventually it was decided that the man with the
highest natural intelligence and greatest store of learning, when filled with fixations carried
over from childhood, may remain childishly immature in so far as the majority of his actions
and reactions are concerned. If such a person is in a position of authority, he may throw a
nation into war on what may seem to be a series of insane impulses but what are, in reality,
only fixed reactions to the complexes formed in childhood perhaps a complex which was
responsible in childhood for his blind attacks on anyone who called him a bad name.
Unfortunately, our modern tests for the individual I.Q. or aptitudes do not bring to light the
fixations caused by unresolved emotional conflicts so often suffered in early life, to say
nothing of fixations caused by shocks or other circumstances.
Mr. Overstreet points out the fact that when, in childhood, we form a fixation, it blocks the
mental growth in that one direction so that always thereafter ones reactions to similar
situations are dictated by compulsions seated in the complex and far removed from the
tempering of logic.
As the majority of people suffer from a very similar set of fixations, we find that nations and
the world react in the same illogical and immature fashion. For this reason, the minority of
individuals who are mature on almost all lines are unable to make themselves heard. Fixations
close the ears of those so afflicted.
In addition to the low I.Q. of a ruling politician, and to his possible fixations which keep him
immature in many lines, there is a third thing that prevents maturity in thinking and reacting.
This is the conditioned reflex or artificially formed habit which Ivan Pavlov discovered, and
which men of craft, for their own purposes, have learned to inflict on their fellows to their
own advantage.
Pavlov conditioned his dogs to react to the sound of a bell instead of to the sight and smell of
food. He rang the bell and the mouths of the dogs watered. Our political bosses, through radio
and press, teach us to react habitually to hate communism, then by calling political opponents
communists, the habituated voter automatically reacts by voting against the branded
candidate. Logic is no longer in the picture. Everything depends on who can shout the loudest
accusation and get himself heard. (This is my observation, not the authors. M.F.L.)
In everything we do or refuse to do, we are partly conditioned by schools, papers, radios,
sermons and our fellows who are already conditioned. We smoke and drink to the profit of the
advertisers. We vote for the benefit of the politicians. When the flag is waved and the button
of fear and nationalism is pressed, we march off to war without a word of protest. Hitler and
his crafty associates were first to set about using mass conditioning as a part of his scheme to
control the world. He used also the war of nerves technique. By now the science of
psychology marches with the other sciences into every field of world conflict.
It is only when the great majority of us are told and MADE TO UNDERSTAND why we are
immature, and why and how we are conditioned as to reflexes by immature men in places of
power, that we can begin to hope to do something about a world situation that has become
very bad indeed, and which threatens to become very much worse.
Mr. Overstreet has done us a signal service in explaining what is wrong and how it got that
way. As a second great service, he has worked out a fool-proof test by which we can tell
whether we, our fellows, or our political rulers are mature in mind or not.
The measure-stick which he provides is very simple. One simply asks whether the person in
question is doing things in a way that results in the greatest good for the greatest number. If a
man is hampered by fixations, he will mix good deeds with those which are either bad, selfish
or illogical. Jesus is mentioned as an example of a man who strove for the good of the whole.
The only hope of the world at this time is that mankind may at last grow up to mental maturity
to match his advance in the making of weapons. Growth must be swift. It must begin with
ourselves as individuals who take our own measures, correct our immaturity by all possible
means, teach others, and leaven the masses. Even if we cannot find and remove our fixations,
we may study ourselves and our conditioned reactions. Once we discover the avenues which
are blocked we will have the chance to fight the childish reactions to which we are prone
when a fixation is triggered or when some Pavlov rings his bell in print or over the air. Here is
great light for us in a much darkened world.
Here are some passages from this book. They bear the stamp of a mind of a high degree of
maturity.
It is good news that our life can grow in power and happiness as it links itself productively to
life other than our own: through willed knowledge, through responsibility, through grace and
clarity of words, through empathic feeling, through sexual understanding, through philosophic
grasp. It is good news that there is for us no fated road to adult dullness, no fated dying back
of the brain.
If the adult brain does die back; if the adult years are a waste and a disappointment, the
reason, we now discover, can be found in conditions that have halted the growth of life into
linkage with life. We now know that most of these conditions need not exist; that if, in home,
school, church, business, politics, or elsewhere, they do exist, we can alter them. We can, in
brief, create conditions far more favorable than ever before for the growth of life into a
maturity that is a triumph and a fulfillment.
In the chapter on present-day education I find these lines:
It should be the kind of education that sets out to do a notable thing: to take adults, in this
newly arrived time of our life and help us to move beyond the routines of a half-baked
adulthood into the creative surprises of an adulthood that is truly maturing, giving them, for
the first time in their lives, the chance to see life as only mature eyes can see it.
In his last pages, Mr. Overstreet speaks almost as if aiming directly at us who are Huna
Research Associates:
In the third place, THE PRACTICE OF RESEARCH. (He is discussing the practices which
help one to become mature in mind.) Most adults remain merely adults because they never do
more than skim the surface of things. They get the habit of being surface-minded, with surface
opinions that become surface dogmatisms. These adults of whom we are speaking would want
to raise their adulthood above the average superficiality by going each of them at some
specific problem, physically, or socially, or what not, and applying their minds in the way that
good minds should properly be applied. One sustained experience in rigorous research would
make all superficial thinking thereafter tame by comparison. Our obligation, then, is to grow
up. This is what our time requires of us. This is what may yet be the saving of us.
NEWS NOTE:
HRA Dr. Reinhold says in a letter dated November 11th: We have had many interesting
experiences applying Huna principles to Dianetics. In fact, it has been possible to substitute
very satisfactorily all Huna terms and concepts in the general technique, and this has been
done in cases where the subject was familiar with your book.
The over-all results with Dianetics, thus far, have been disappointing in one respect. We found
that most of the people who came to us, attracted by Dianetics, were desirous only of picking
up our techniques, with the idea of becoming auditors for big money rather than to secure any
personal therapy for self-improvement. Most of these came in for only one or two sessions.
Actually, one must work earnestly and conscientiously to learn ..
The Tree of Life & Symbology of the Cross

December 1, 1950
Special Announcement
There will be no bulletin sent out December 15th, owing to the congested condition of the
mails this year and the certainty that third class mail will have little chance of getting
delivered within days of the present slow schedule. The mailmen, what with the shortage of
help this year, will have their hands full enough with first class mail. The next Bulletin, No.
46, will be dated January 1, 1951. This skipping of an issue will serve several good purposes
for one, it will give all HRAs a little more time to attend to Christmas activities, and for
another, it will give Cigbo a chance to get caught up a little on his job of scratching together
paper, stamps and supplies. As this is my last chance in a bulletin, may I take this opportunity
to wish each one of you A VERY MERRY CHRISTMAS with all the good things of the
season and with all of the blessings of such religious inspiration as the day may hold for you,
personally.
Most of us are HRAs because we have fought our way through the hindering and blinding
dogmas of at least one religion, and often of a surprising number of cults and teachings.
However, I believe that we have all learned that behind the dogmas there often linger the faint
outlines of great and workable truths.
CHRISTMAS and CHRISTIANITY afford many of the clues and hints that take us to
hidden truths which may once have belonged to the ancient system of Huna, The SECRET.
THE TREE OF LIFE

THE TREE that plays such a large part in the celebration of the natal day of Jesus holds
much possible truth in its symbology. From the TREE was fashioned the CROSS, both of
which are often associated in symbol meanings.
The Tree of Life had several forms in olden days. In one form it had seven symbolic
branches, in another, nine, with the tip of the tree at the top counted as a branch.
In Easter Island discussions, Werner Wolff shows a Polynesian concept of the world of life
divided and rising in ten strata. Rising in the place of the trunk of the usual tree, there is
pictured a zig-zag line to represent mana or the life force. The pagodas of China often show
the survival of the basic concepts in the seven or nine roofs and the central cap. In Egypt, the
glyph for the idea of to stand firmly is a round trunk at the top of which are three flanges.
Into these symbols we read livingness, the triple selves, manas and shadowy bodies. Or we
may see the concept in terms of the several heavens, bodies, and so on.
Basically, one may conclude, the Tree of Life stood for LIFE in all its forms, not in a tree
alone. In the simple glyph for life in early Egypt, we find what may be the basic figure.
Here are some rough sketches:
This one (left) is Assyrian, from ancient monuments, and shows a version
of the Tree of Life. The trunk of the tree is marked off in threes, and gives us the familiar
idea of three selves, three vital forces and three aka bodies as in our concept of Huna in its
early form. In the arch over the tree we have the heavens and the 13 rosettes to indicate the
thirteen moon months in the year. The seven part rosettes on the top of the tree and also the
top of the arch, may have represented the seven planets then known, or may have signified ? ?
??
In this rough sketch (right), we have a pagoda with nine levels or parts. On the top could be
shown a slender spire with three spheres, one on top of another, or perhaps seven spheres.
Much has been written of the symbology of the pagoda and, as might be expected, few writers
agree. It is evident that there is a mingling of ideas and of ancient concepts to be unearthed
and examined. One of the finest pagodas is the Temple of Prayer at Peiping. It has but three
roof levels, but each roof has three beaded edges. The spire is circled by three rings and is
topped by a single rounded knob. It is reached by a staircase carrying the dragon (mana) and
the phoenix (the bird symbol of the Aumakua spirit).
The tree with the three flanges and knob at the top (left) forms one of
the basic ideographs of ancient Egypt. It has the meaning of stability. In it we can read the
basic triplicity of consciousness, vital or life force, and of bodies or vehicles. These must all
be present if there is to be FULL LIFE if there is to be basic stability.
[Earlier], I spoke of the symbol of life which had been reduced to greatest
simplicity. It is reproduced at the right, and is part of the early Egyptian symbology which
was worked into a form of writing. This ankh combines the tree of life symbols in a form
easy to draw. It is found in all the old manuscripts and on monuments. Many say it is the
original cross to appear later in Christianity.
In the form of the sistrum (left), three bars are added to give the basic
THREE again. In this form, it was used as a musical instrument in worship, becoming the
symbol of virginity, perhaps later the dogma of the virginity of Mary, Mother of Jesus
In a recent bulletin I wrote of sacrifice and its ancient significance as a
sacrifice of mana to go to the na Aumakua

together with the prayer. This mana is
the zig-zag line in the Egyptian glyph at the right as well as the Easter Island glyph at the left,
it is to be guessed. At the right, the force rises in THREE sections between the feather
representing truth, and the wand which indicates both ruler and servant. The Egyptian ab
means sacrifice. The Easter Island glyph may have the same meaning. Egypt has the
meaning of to worship.
This basic glyph from old Egypt has the meaning of to worship. It
shows a man holding out his two hands, while over each is the single wave line of what I take
to be the low mana or vital force of the physical body and Aunihipili that which is
accumulated and offered to the na Aumakua for their use.
The full symbol of water is composed of three waved lines one above the
other. The same symbol is found in the glyphs of Easter Island. Water is the secret symbol of
all three manas, perhaps in all ancient religions which are related to early Egypt. But, when
the vital force of the Aunihipili is indicated, the symbol seems to be that of the two upraised
arms as at the right.
Here at the left is what Werner Wolff places beside the ankh symbol of
life of Egypt when comparing the glyphs of Easter Island. It will be noted that the cross bar
falls and looks like the arms of a man. One is made to wonder whether or not this was, in
some far and distant time, a symbol which was later used in placing the body on the cross in
Christian lore. One may look at the sketch at the left at this point and see how the head of
the ideograph could become the upper part of the cross and correspond with it.
Another form of the cross in very ancient times was the X, as may be seen in
use in the Assyrian tree of life sketch [shown previously]. If the X is surrounded by a circle
(right), it becomes a wheel, and in early times men were lashed to a wheel in spread-eagle
fashion, perhaps long before the invention of crucifixion. (Check the wheel form in Oahspe,
page 592 for glyph, and 593, verse 13, under Uh`ga obscure in meaning but very interesting
in the exposition of ancient glyphs and languages.)
This all leads us back to our Christmas tree. To me it is a delightful symbol

and a thing of significance as well as of beauty. The star at the top should have five points and
be made of three triangles, one laid over another the symbol of the three selves united but
still separate. When all three selves come to work together in harmony, the work that is done
is SERVICE. The most sacred of the geometrical symbols of occultism, in so far as I have
learned, is this one. It is the symbol of the condition for which we strive the condition of
being one with the Father-Mother Aumakua in all our strivings and undertakings. It is the
Guidance of the na Aumakua the Guidance that enables us to serve and, by the same rule,
prevents us from getting full and continuous Guidance in our lives if we refuse to SERVE.
So, we trim our trees in honor of a great teacher perhaps more than a mortal man and in
our tree we embody the symbols of life and the parts that make up life in one human being.
On the tip of the tree we place our star to shine with the white light of the na Aumakua oh,
very high above us while, down on the floor in a clutter with the children and even the 4
family pets, we breathlessly and lovingly arrange our gifts which we have been long in the
making or procuring. We hope warmly that the gifts, large or small, will please and be of use.
And so, down on our lower levels we go on . always learning to SERVE.
WE ARE AN EXPERIMENTAL AND RESEARCH GROUP

As HRAs, we must never forget it. Should we forget, our value in the world would at once
become small indeed. Regardless of our beliefs or disbeliefs, as individual HRAs, we have
clubbed together for the purpose of doing research work into the psycho-religions of all ages
and of experimenting with all methods related to them, be they ancient or be they on the very
fore-fringe of modern psychology, physiology and physics.
I was distressed to have a letter recently from a woman who had written to ask what we were
doing as HRAs, and who, when she had been sent the sheets telling of our work and the
bulletins, wrote back to say, I am not interested in taking a correspondence course in
religion. I know how she must have felt when she mistakenly concluded that we were selling
just another course.
I feel the same way when, every few days, I receive in the mail a new and different set of
come-on advertising from some new teacher, order or what have you. The brazen
manner in which these promoters completely ignore the possible background of the ones on
the sucker list whom they address, burns me. If I were explosive by nature, I should pound
on the study desk to the splintering point and shout to be heard a mile. Who does this fellow
think he is? By what possible right does he presume to know so much more than anyone else
in the world that he can TEACH us all everything?!
As the suckers get more and more wary of being signed up to pay through the nose for
courses, and as they find each new course only a re-hash of those which have already
been sold until useless commercially, they the men and women who prey on the gullible
invent new approaches and ways of making their pretended authority and secret wisdom
seem genuine.
I have before me this week a fine example of the careful use in advertising of the hint that the
teachings being offered come from a reliable new source. They say it comes through ESP,
or by means of the famous extra-sensory perception. The hint that the information to be sold
to one is had in this way from some great and wise source, but, because of the bad odor now
surrounding teachings formerly peddled as from spirits of high levels, the words spirit
communication are carefully avoided. The public has learned rather well that the spirits do
not agree on their teachings, and that in the course of the past hundred years, and with dozens
of such teachings made available in books, we are still just where we started we are still
forced to make our own search for basic facts and to carry out needed experiments to learn
whether or not what we discover has in it an element of workability.
Moreover, we are not organized for the purpose of pure and inconclusive speculation. Our
ancestors loved to speculate as to how many angels could stand on the point of a pin. We love
to speculate as to what rays and planes and levels of consciousness just might mean
this or that. While a certain amount of speculation cannot be avoided, it must be remembered
that it will get us no place, and fast, without testing and experimentation.
DR. ALBERT CHURCHYARDS The Origin and Evolution of the Human

Race
As an example of the attitude demanded of an HRA, let me quote a few passages from a really
great book which Charles Kenn came across in Honolulu and has been kind enough to let me
have on loan because it is out of print and rare. It is Dr. Albert Churchyards book, The
Origin and Evolution of the Human Race. (Not James Churchward of the Mu books.)
Dr. Churchyard did not write as a professor who feared his job if he differed slightly from the
usual opinions of his time. He wrote as an amateur investigator who had all to gain and
nothing to lose. His work shows his scholarship and the amazing scope of his reading and
research which brought him to a set of conclusions which are grist in our HRA mill. On pages
334 and 335 he lays the groundwork for the proof that the beliefs of early Egypt spread to
Central America and Mexico. Note how he gives his sources of information and whets the
appetite for real study on the part of his reader.
In two plates given in Mr. John L. Stevens work, Incidents of Travel in Central America,
Chepas, and Yucatan, published in 1848, there are two figures which represent the Egyptian
Taht-Aan, the bearer of the symbolic Uat. He is portrayed carrying Horus in his hand and
holding him aloft as the True Light of the World, and a symbolic likeness of a soul in human
nature, that was begotten of Ra, the Holy Spirit, as the Father in heaven, precisely as we find
shown in the Egyptian monuments.
We have found the same type in India, where we have the Great Mother Apt or Mut holding
aloft her child Horus, here depicted by a drawing of the same, kindly given to me by Mr. A.H.
Sutton.
Annu is the Eastern Solar Mountain where the sun rises from Amenta. O Divine Babe, who
makest thy appearance in Annu. The picture of the Divine Babe lifted up into the upper world
by two divinities is also shown and portrayed on the statue at Palenque, and was originally of
the stellar cult.
Taht-Aan, as the Sacred Scribe, wrote the RITUAL, the book which contains the Divine
Word, and brings about the resurrection to the glory of Eternal Life. It is a book of the
Mysteries, in which this picture shows part of the revelation, that is here seen dramatically
enacted in Mexico (Ritual, Chapter 125), and it was not only here in the Central States of
America that it was done, but throughout the whole world where the Stellar Mythos was
established, all being taken from the Old Egyptian Stellar Mythos Cult, and nowhere else can
the origin be found.
On pages 278 to 281, Dr. Churchyard discusses the early forms of the legend of the birth of a
God-man such as we find in celebrating Christmas. Again I quote parts.
It is amongst the traditions of the Masai Group the first Stellar Mythos people that the
man-God first came to earth. How many thousands of years ago?
In the picture (plate LXV) is shown the story of the Annunciation, the miraculous
conception, or incarnation. The birth and adoration had already been engraved in stone and
represented in four consecutive scenes upon the innermost walls of the holy of holies in the
Temple of Luxor built by Amen-Hetep about 1750 B.C.
The first scene on the left hand shows the God Taht, as divine word or logos, in the act of
hailing the virgin queen and announcing to her that she is to give birth to the coming son.
In the second scene the god Kneph, in conjunction with Hathor, gives life to her, i.e. the Holy
Ghost or spirit that causes conception, Kneph being the spirit both by name and nature.
Impregnation and conception are depicted in the virgins fuller form.
Next, the Mother is seated on the midwifes chair and the child is supported in the hands of
one of the nurses.
The fourth scene is that of the adoration. Here the child is enthroned, receiving homage from
the gods and gifts of men. Behind the deity who represents Holy Spirit, on the right, three
men are kneeling offering gifts with the right hand and life with the left. The child thus
announced, incarnated, born and worshiped was the Pharaonic representation of the old
Stellar Cult Egyptians. Thus we see how the divine drama was represented humanly by the
royal lady, Mut-em-Ua, who personified the mother of God with her child in the Osirian Cult,
which, as I have now proved, was brought on from the Stellar Cult.
So, we as HRAs may fare more than usually well and richly at this Christmas season when we
light our trees, for we go back in our understanding to that far and very dim past when a Godman may have incarnated to give man the secret of his own being and of his relation to other
realms and other grades of beings.
SYMBOLOGY OF THE CROSS

In meditating on the legends of the virgin birth in its many forms and at many times and
places, we cannot forget the Christian addition of a death upon a cross to bring salvation to all
men. Here the trail into the deeper past is less clear, but if we turn to Huna and consult our
Hawaiian dictionary to see what may lie behind the concept of the cross, we come upon
something which indeed furnishes food for thought and suggests lines for our personal
experimentation.
Kea is one word for cross. It has two different meanings. One is a cross made by placing
one bar of something across another to form the regulation cross. This also may be made in
the form of an X or a Y, although a`mana is perhaps better for the Y form. The second
meaning of kea is to hinder, and we may read into the crosspiece the symbol of something
which stops or hinders the work represented by the cross symbol. In other lands and religions
we find the trunk or tree of the cross entwined by an upward creeping vine or serpent, the
symbol of mana to us. So we speculate that the bar is something that stops or hinders the rise
of the mana to the Aumakua.
In the word a`ma`na, we have the possible root mana, which tells us what is being divided
between the Aunihipili and the Aumakua as indicated in the divided top of the Y. The root
ama means (1) the longitudinal stick used to cross another from below as in a canoe
outrigger it forms the trunk of the Y cross, (2) to reveal something, as a secret to another
or to satiate as with food, and (3) to offer a sacrifice to the gods.
Still another word, kaa, means cross in the sense of the word indicating the blocking bar to
upward movement. It also has the very significant meaning of THE BRANCH OF A VINE,
which is again the old and familiar symbol of rising and dividing mana. And, as if the na
kahuna who invented the language and used it to conceal and preserve the ancient Secret
feared that later generations might overlook the significance of the great basic mechanism of
prayer, they gave the word also the meaning of A CORD, STRING OR ROPE our aha
again, or the invisible AKA THREAD of contact with the na Aumakua and the path over
which we send our offering of mana unless there is a bar to make it a cross because something
prevents the contact along the thread and the free flow of the offering as we divide our living
force with the na Aumakua.
If the bar is there and our upward way of contact is blocked by guilt or fixations, we are also
crucified on a symbolic cross.
But, as all the legendary heroes have done down the ages, whether they be bound to the X
of the wheel, [or] to the rock to which fabled Prometheus was bound, each man must find a
way to make the sacrifice a way to remove the hindering bar and send his sacrifice of life
force to the Aumakua.
If there has been salvation won for mankind by those who suffered on the wheel or cross or
before the rock, it must be, at least in part, because the way was shown to unblock the path
and to contact the na Aumakua and empower them to take their parts in our lives.
It is not logical that one man, be he half a god, could die to save all mankind in all ages. Logic
lies in the man perhaps half a god who taught us how to gain salvation for ourselves,
without the aid of church or priest or dogma without living in unnatural ways or observing
rituals from which the meaning has long been lost.
PREDICTIVE DREAM STUDIES

Our predictive dreams come in slowly. By next bulletin time a month from now, there may be
enough to average up in arriving at a general meaning. To date, two things are certain, either
we are in for a very great upset and change, or the subconscious in all of us who have had
dreams harbors deep fears that such things are on the way and are worth presenting.
I had two dreams the other night. In the first, I was looking down into a very deep cleft in ice
and snow. Upon awakening, I asked for the meaning and got the flash that this was to be the
symbol of the frozen conditions of the war front in Korea.
In the second dream I was listening to a passing fire engine. I walked to a door and looked
out, seeing a great fire sending up black smoke to the west at a distance of a mile or more. The
wind was away from me and I felt no fear of the flames coming my way, but suddenly I
turned to look out of a side window and found that a great wall of flame was bearing rapidly
down on me from the north and that I was cut off from escape. Rousing, I asked for the
meaning and got the flash that while we were watching a distant conflagration of war, as in
Korea, we would suddenly find ourselves here in America in the midst of a far greater war,
and in immediate danger. These dreams came about November 20th.
HRA LZA of Southern California, reported two excellent dreams:
Dream of October 18, 1950. Before going to bed I asked my Aumakua for a dream to
interpret international affairs.
I dreamed there was a play being rehearsed. One of the leading parts was taken by a woman
who would not take orders or follow instructions from the director, but who kept doing things
her own way, and generally being an obstructionist. Time after time the director reprimanded
her, but she kept right on. Finally there came a place in the play where this woman had to hold
a child in her arm. When she picked it up she squeezed it so hard through pure malice that
it cried out in pain. Then, although she strove to hold it, the child struggled free from her
embrace and ran offstage.
I awakened, and asked my Aunihipili the meaning. The answer came back at once: The
woman is Russia, the director is the United Nations. The child is the Russian people. The
interpretation: The Soviets will squeeze the people until they rebel and escape from their
bondage.
Dream of October 21, 1950: There was a mine of the open pit variety. Men were working
there two factions. One faction was led by a big bully who had succeeded in influencing
many of the others to oppose the other faction. (It was not clear to me whether the bully was
leading the workers against the owners or not, but there seemed to be something of that nature
involved.) The rebels had succeeded in disarming the other faction had them more or less at
their mercy down in the pit. Then, all at once, urged by the bully leader, the rebels attacked
the other faction. At first there were isolated fights just two men fighting here and there
around the big pit. Then the fighting became general a regular melee. From some source the
disarmed people had acquired clubs and such makeshift weapons, and they seemed to be
doing very well with them.
While this was going on, the scene of the dream changed to what was apparently some
distance away where some Indians were in hiding. It seemed that these Indians were allied
with the bully leader were also under his thumb and awaited his cue to jump into the fight
on his side. But when they saw that the rebels were getting the worst of it, they switched
sides, and rushed in to help the other faction. The result was that the bully and his men were
completely routed.
When I awakened I asked my Aunihipili if this was a prophetic dream and the answer came
back, Yes. I did not need to inquire as to the symbolism. It was perfectly clear that the
bully leader was Soviet Russia; the Indians her allies such as Communist China.
THE REPORTS ON GREGG

The reports on Gregg continue to show the gradual improvement. He was taken for a second
outing away from the institution to the sea shore, and all went well. I know that we will all
be extra busy, what with Christmas and New Year, but I urge that time be found if possible to
join me in the TMHG sittings at 3 and 7 California time. We are doing so well with so many
of our mutual problems that we must persevere.
Making Changes & Breaking Habits

January 1, 1951
THE NEW BEGINNING was the inner significance of the New Year to many of the elder
races. They looked upon the arrival of a new year as a time when nature and the processes of
growth closed the old cycle and opened a fresh new one.
The na kahuna had ritual or outer observances for the New Year, and from the roots of the
words combined to make their name for the new year, ma`ka`hi`ki it would appear that there
was once a deeper significance in the whole concept of the arrival of a new year.
THE NA KAHUNA BOOK OF LIFE

A page from the na kahuna Book of Life, figuratively speaking, may well be taken by us as
HRAs. We find in their ancient knowledge of consciousness and forces much that has been
both informative and useful. Now let us consider what may be gleaned from their ideas of the
significance of the new year.
As with civilizations the world around, there was the common custom of looking on the
beginning of the new year cycle as an opportunity to do two things:
To bring to an end the activities of the old year, and to (a) decide upon the very best things to
do in the year ahead, (b) to use every possible means of impressing oneself with the necessity
and the determination to do the things decided upon with vows, new years resolutions, and
prayers to Higher Beings for aid in so doing and (c) to begin at once, without
procrastination, to ACT in the newly determined way.
In the old days the pledges to the gods were renewed by the nation and by the individual. Old
debts were paid off and every effort was made to begin the new year with a clean slate.
Christmas began as the celebration of the new year the day when it could be seen by
watching the rising sun, that it had actually and definitely begun its return journey along the
edge of the world.
The more primitive races had to watch the sun until it was done reversing its course to know
that the new year was at hand. The more civilized races, when they had evolved calendars
which were faulty or had lost the knowledge of correcting the calendar periods of great races
before them, often allowed their calculations to become cumulatively in error so that they
celebrated the new year as much as a month late. Because of this, we see the same new year
giving us TWO days instead of one to be observed the true and the false new year.
The roots of the Hawaiian word for the new year, give us significant meanings when taken
separately. All of the meanings may be applied by us, as HRA members, in observing the new
years beginning. Here the roots and some of their meanings: (ma`ka`hi`ki).
Ma: Used in swearing an oath or taking a vow.
Ka: To radiate from a center, or to bail out water as from a canoe. Perhaps we can see here the
reaching out to the na Aumakua and the offering of mana as a vow or resolution is made and
affirmed to be in full use.
Maka: (The two roots combined) mean to begin or to commence and would indicate that
the new way of living was to commence with the beginning of the new year.
Hi`ki: (Two roots joined) give the meaning of to be able to do a thing, to accomplish a
purpose. It also means to begin and to take an oath. In addition, it has a meaning that is
very significant to us, to affirm a thing or an event as true. (Andrews Dictionary)
In making our resolutions for the new year, we must not only vow to carry on in the way we
have decided to act, but we must affirm that we will and that we are acting in the new way.
This amounts to full conviction and faith faith in ourselves and our strength of mind to carry
through, day after day and right through the whole of the year.
The root hi means to flow away and to fade or weaken. It takes us back to the use of water
as the symbol of the three manas, The root ki means to spurt water as from the mouth a
forcing of water or mana for some purpose. For our purposes, we can read into these roots
the lesson that each day, as our will or middle mana weakens, it must be renewed and
forcefully used to re-establish our determination to live up to our resolutions. Each day should
be a new beginning for us in this respect. Living is something which we do not accomplish
with a single rush of effort. It is not a job hurriedly done which STAYS done. Each night
when we fall asleep, we enter the little death. Each morning we awaken, born anew, taking
the gift of a new day, and if we are really to LIVE beginning afresh to try to make
progress on the three levels of being: the level of the physical and the Aunihipili mind, the
level of the Auhane mind in its relation to the other selves and the physical, and, third, the
level of the Aumakua consciousness and its world of thoughts that grow into things.
If you study the history of ancient Egypt, you will be struck, as I have recently been, by the
fact that almost no changes took place in the way the people lived. Rulers changed and there
were changes in formal religion, but the basic customs and ways of life made almost no
advance in 5,000 years. It was as if men were born into these conditions for the purpose of
making individual growth rather than that the mass of men should rise together to greater
knowledge, finer understanding and more perfect and helpful cooperation in works for the
mutual good of all.
Today we see the old inertia being broken by a swift advance in scientific knowledge. We feel
that change is being forced upon us that perhaps a New Age is here. However, if the basic
MAN remains the same, it is still to be a matter of each person seeing to it that he progresses.
Others may teach him the ways of living better, but once the teaching is finished, the
individual must get to work and go ahead under his own steam.
In this New Year which may well be part of the New Age, we may safely predict that
humanity will change not at all in the mass. The vast majority will hold back and try to
prevent all change. Constantly the cry is raised that we should go back to the safe and good
ways of yesterday. Anything that threatens a basic change in our social structure will be
fought to the bitter end.
Will Levington Comfort, who gave much thought to such matters in his writings, urged his
readers and those who looked to him for guidance, to break away from the inertia of the
masses. He constantly affirmed the fact that the only possible way for a human being to make
an iota of permanent progress, physically, mentally or spiritually, was to get to work
IMPROVING HIMSELF.
Our trouble is that we fall into the deep ruts of HABIT and cannot get up sufficient strength of
Auhane mind and will to force ourselves to begin climbing out of the rut.
In our approach to the materials of the psycho-religious field and to the practical use of Huna,
psychology, metaphysics or religion, we have found it difficult to break the habit of constant
reading and speculation without DOING SOMETHING about it. This condition is partly due
to the lack of real authority in the many conflicting teachings. Not being able to decide what
was valid and what was not, we fell into the habit of discussing at great length each new set of
ideas presented to us by book, course or lecture. Many of us found that we could take the
same ideas and manufacture a good system of our own.
In the end the habit of study was replaced by the habit of talk. It is so much easier to read and
then TALK than to get down to actual work to force ourselves to decide on a course of
action and then to follow through on it for a given period of time. In our HRA work together
we have had this condition weighing heavily on us. The three groups which I tried to organize
and lead into real experimental work with Huna, literally were TALKED out of existence one
after the other. I sometimes wonder whether or not the Egyptians of old failed to progress for
fifty centuries for the simple reason that they used up all their spare time and energy talking
about what to do to improve things, but NEVER getting to the point where there was
agreement on what was to be done, or to the point of taking action.
Considering all these stumbling blocks, and the fact that if anything is to be accomplished,
each of us as an individual must get down to action, we can only progress in our experimental
and research work if each one of us DOES act. No matter what one elects to try out, the steps
are the same. First comes the plan, then the decision to follow it, and then the daily pause to
accumulate a surcharge of mana, become mentally very positive, and take George in hand
while the work is put through with vigor.
BREAK A HABIT
Here is a tip for those who may wish to give up smoking (or other habits). Get a good
surcharge of mana aboard each time you feel your George beginning to nag for a smoke. You
can keep on top if you do that. Habit which is really only our Aunihipili doing what we have
taught it to do can be broken by the same process by which it was formed. It is a matter of
attention on the part of the Auhane. Attention can only be kept at a high and steady level if the
mana supply is kept high. One depends on the other.
If you wish to memorize a short poem to make it into a recall habit you must fasten your
attention on the verse, grip your George with a firm mental hand, and hold him to the task
while you make him go over and over the verse until he has learned or habituated himself to
it.
Breaking a habit is almost the reverse of the process, but not quite. If one learns a verse or a
bit of a tune, and if the Aunihipili takes a fancy to it, one may find the verse or phrase or bit of
song running through ones head until it becomes annoying. To break George of this habit
of repetition is a good example of the way things work. One cannot force George to forget the
words or music. (Nor can one force George to forget the sensations which go with the
smoking.) But, by keeping a constant watch of attention on George, he can be made to stop
running through the steps which mark reaction to the habit. George is like the pet dog or cat or
horse in this matter. In training a pet NOT to do certain things, it must be watched constantly
and be called back each time it makes a break, as to run away or to chase the family cat. If the
pet is punished for his breaks, once he is made to understand what is NOT to be done, that
often helps. George will also react to punishment and to reward.
In breaking a habit, the key point is NEVER to allow the first break-over if humanly possible
when once the work has begun. This demands attention, mana and effort. One must be
constantly on the alert until the habit is well broken. It is in the moment of tired relaxation that
George suddenly grabs the reins and runs off with things. He makes us think that we want to
smoke not just he alone.
All habits have elements in common. If you swear off something this New Year, study the
problem carefully in advance, and from all angles, watching for the danger points.
In passing, I wish to say that I select smoking as an example of a habit because it is one which
so many of us know and which I broke for myself to my great and enduring satisfaction and
sense of freedom several years ago. However, smoking seems to be no particular barrier to
the development of psychic abilities as long as we do not BELIEVE that it is a barrier. The
same may be said of eating meat and drinking in moderation. As I have said in SSBM, Dr.
Brigham found active na kahuna who smoked, drank at times and ate meat when able to get it,
usually fish. In a recent letter from a friend in New York, I was told that Kuda Bux, the
famous fire-walker who was tested by the scientists in London and who demonstrated
eyeless sight by reading through the skin on his back, was a heavy smoker and had always
eaten meat. In passing, it is interesting to learn in this connection that he worked daily for
fourteen years with a lighted candle in order to perfect his ability to fire-walk. (From Dr. John
H. Manas, head of the Pythagorean Society New York City.)
FROM AUSTRALIA
HRA Olive M. Stevens-Sutton, who organized the Sydney group, reports that Huna continues
to work for herself and husband, Basil. They have overcome difficulties which seemed
impossible to surmount what with restrictions and regulations so that now it looks certain
that they will be able to build the new home in the place where they miraculously got exactly
the desired ground. This ground is on a headland in Queensland of which she writes,
Burleigh Heads is a wonderful place, for beauty and health one of the most beautiful in
Australia. Imagine my amazement when a local resident told me it was the ancient praying
ground of the Australian blacks, and that they always came to this headland for this purpose.
She promises a later report, in full, on her experiments with her husband and (I believe) the
help of another HRA. This promises to be a very excellent report, which will point out actual
findings and suggest what may still be lacking in our practice with Huna and how it may be
filled in. She writes, . on the other hand you are doing a wonderful work, a most inspiring
piece of work, and as you said a while ago in one of the bulletins, even you cannot see where
the repercussions of what you are doing will end. Just look at what is happening to me, and
through me to so many more, largely as a result of your findings.
MORE NEWS ON THE PRAYER BOWL healing is given by Mrs. Sutton in the same
letter. I quote: Put it on record that the healing of that bowel fissure by the contact with the
ancient healing bowl, was permanent and complete. The subsidiary condition was also cleared
up. It will be remembered by HRAs that in the early bulletins there was given an account of
the finding of the strange and very old clay prayer bowl in a museum collection in Sydney. It
had been made in Babylon with magical rites, for a Jewish family. It seems to have retained
its power to connect the one holding it with some higher healing power. In any event, it gave
results in this painful case which was of long standing. Other lesser ills were likewise treated,
but these are not mentioned in this report. Mrs. Sutton is an occultist of high standing and
long and wide experience. Her final report on HOW she used Huna, what results she got, and
what changes she made in the practice or theory in her approach to the experimental use of the
Secret will be well worth waiting for. Our HRA thanks to you, Mrs. Sutton, for such fine
exploratory work.
ALSO FROM AUSTRALIA came a letter recently from the editor of the spiritualist
magazine, HARBINGER OF LIGHT, Rev. J.T. Huston, who is also a naturopathic doctor and
a widely known student in the field of the psycho-religious sciences. (His 75-page book,
DOMESTIC REMEDIEA, will be of interest to all HRAs who wish to know more about
herbal and home treatment of common ailments. $1 should bring a copy, post paid. The
address is G.P.O. Box 64A, Adelaide, So. Australia.) It is with much pleasure that I quote
parts of this letter of approbation from so experienced a senior student.
Dear Mr. Long:
Thank you for sending us the HRA Bulletins and for your friendly reference to Harbinger of
Light, in one of them.
The writer had the pleasure of reading and reviewing in Harbinger of Light, Recovering the
Ancient Magic when it was first published. I was keenly interested, and when Wing Anderson
sent me your Secret Science Behind Miracles, I put aside all my work and settled down to
read and study it. I also indexed it for future reference. Huna was a revelation to me and gave
me the key to much that I had read.
For years I had been feeling my way in darkness and stumbling along a similar road, but it
was not until SSBM shone upon my pathway that I saw I was going in the right direction, but
now the path was clear although the distance was still in fog.
Just as eagerly I read the bulletins you sent, which clarified several points. I cannot adequately
express the pleasure and satisfaction that the study of this subject has given me.
Now I want to pass on this pleasure to others. I cannot do much myself for I am in my 82nd
year, but the Harbinger of Light is read by thousands and I intend republishing that very fine
review of your book by E.F. Prevost Battersby in LIGHT, May, 1948. By doing so I hope to
interest someone in this part of Australia who may be able to form a Huna centre.
I would like to obtain the first three bulletins, even if soiled or secondhand for our library.
With my sincere admiration for your devotion to the great cause, and an equally sincere
appreciation of your book and bulletins,
Fraternally yours,
(Signed) J.T. Huston
TMHG WORKINGS
A STRANGE NEW SITUATION WITH GREGG came up recently. While his return to
sanity has steadily continued, the last few weeks have seen what can hardly be explained in
terms of anything but spirit obsession. Together with three other patients suffering from the
same general type of mental trouble, and housed in the same part of the ward, he has been
repeatedly subject to attacks. Such attacks had been lessening for all in this group of patients
until this strange recurrence. Fortunately, the slow but definite return of sanity has continued
for Gregg. Let us keep up the constant pressure of our TMHG prayer actions for his full return
to the Light. His mother writes, I would appreciate it so much if you would again mention in
the bulletin my deep gratitude particularly now, as we begin a new year to all those who
have desired the blessing of balanced life and living for Gregg.
HRA Mrs. E.M.W. of Denver who has had a long and difficult struggle in trying to win back
to health, also wishes to express her thanks for the TMHG work. She writes, Words cannot
express my gratitude for the prayers so lovingly made for me. I am feeling so much better. I
have less pain and am getting stronger right along. I am keeping those thoughts you speak of
just as positive as I can, and with your help and the help of the HRAs I know I shall be much
improved. (This has been a case of ups and downs in recovery over a period of months. At
present a combination of medical care, corrected thinking and mental attitude, together with
the TMHG aid, seems to be getting the desired results.)
HRA W.H. McNeal of The Dalles, Oregon, is an advanced student who gets down to work
and carries out experiments. He acted as editor of a private newsletter for two years and came
to be in close contact with many members of the Oregon Rural Letter Carriers Association.
These he enlisted to help carry out experiments in group prayer at set times corresponding
with our TMHG evening.
Prayer-action period. (7 P.M.) The first patient selected was a carrier named Canby, who was
afflicted with a cancer. Let me now quote parts of the long and detailed report.
We joined in prayer, asking for his recovery and thinking good health for him while picturing
him in good health as he had always seemed to be at our meetings. We also thanked our
Guardian Angel na Aumakua for the good things they had helped to provide for us. At the end
of 30 days, the doctor was astounded to find no evidence of the cancer and it has not returned.
The carrier was mighty thankful.
Another case was treated in the same way, this patient being the wife of an Astoria carrier. She
suffered terrible pain from spinal arthritis for which the doctors found no cure. She also
recovered. Mr. McNeal continues, The most valuable lesson you have taught us to date is
the MECHANICS of prayer HOW and WHY we should pray. I have never seen this brought
out so clearly in any other religious study as in Huna. If you never accomplish anything else, I
think you can rightfully claim credit for teaching mankind HOW TO PRAY and get results.
Keep up the good work.
I am warmed and encouraged to carry on by such generous praise of my efforts to uncover
more of Huna and of workable methodology. The Christmas season was made a very happy
one for me by your many beautiful greeting cards and notes of good will and affectionate
appreciation. My heartiest thanks to you all, and may this year ahead bring great happiness in
Service and much personal progress.
MFL
BOOK REVIEWS
THE MAGIC BAG, Part I of a promised series (64 pages, mimeographed and bound in fine
form with a blue and gold paper cover, $2.00 post paid from BSRA, 3524 Adams Ave., San
Diego 16, Calif.)
As all BSRA members and subscribers to HRA Meade Laynes magazine, ROUND ROBIN,
will already know, this book is one being given by a group of spirits through the mediumship
of Mark Probert.
Different spirits from different lands and ages have given short chapters on a surprising
variety of subjects, such as Man on the Physical Plane, Earths Age, The Etherians,
Material via Thought, Man the Seeker, and Man the Creator, Time, Space and
Consciousness, Man and the Eternal Silence, Creation, The Nature of Germs,
Languages and Man, Mind Force, Man, Know Thyself, The Nature and Origin of
Matter, and The Human Personality.
While the There-living usually speak with a great assumption of authority, they offer about
as much contradictory information as the Here-living. Most of the material is speculative
and will bear study in that light. A little is aimed at helping in practical living on this level,
and can be tried out if one wishes. In any event, we have here much material for thought and
much that will entertain an occultist. A very excellent picture of Mark is bound into the
book.
Congratulations on Part I of the MAGIC BAG.
MUSICAL THERAPY is the title of a booklet by HRA Marion VerHoven, (1833 American
Ave., Long Beach 6, Calif. Price 7511). It reviews the short history of music therapy and gives
a digest of the theories and practices. Like the use of color, the use of sound is still very much
in the experimental stage. The use of music may be an outgrowth from the sound
manipulation in ancient chanting and the use of mantra. In passing, it is of interest to note that
HRA Edward S. Schultz has just written in to say that he and a few close friends are making
some most promising tests with the use of combined sound and color. (A complete report is
promised in due time, and perhaps an instrument which will be a new departure in this
direction.)
1952 THE YEAR OF CRISIS by HRA Wing Anderson, is a well printed and paper covered
80-page little book bringing up to date his series of book studies on secular prophecies,
combined with other material that may point to what lies ahead in world events and
conditions. This is a companion book to his recent large book, PROPHETIC YEARS. It is not
a book to read before going to bed if one values a quiet nights sleep. A very wide coverage
has been given to show how the several crises in international relations, economics, cyclic
financial trends and other matters each builds so that in about mid-year of 1952, the lid will be
blown off of business as usual, and off of life as usual. The last chapter, copied from one
of his earlier books, fits well the situation of today as it seems to be building up. The basic
prophecies in Oahspe are pointed out in their relation to modern conditions which seem to
have come to the point at which the world will move into a new age probably with an
upheaval that will shake our societies and conventions to their roots to say nothing of the
chances of geological upheavals noted in secular prophecies. Read it and ponder. (Price $1,
post paid. Kosmon Industries, 2208 W. 11th Street, Los Angeles 6, Calif. Or, with
PROPHETIC YEARS as a combination offer for $3.)
AN INTERESTING PENDULUM
While not a book to be reviewed, mention must be made of a very interesting type of
pendulum which was sent in for testing and comment. It is made in the form of a wire pointer
set in a wooden handle so that the wire coils around the handle and makes full contact with
the palm of the hand in holding it. The instrument is two feet in length and into the pointer are
bent spring-like coils where it leaves the handle and at the end near the tip the tip being
presented horizontally, in regular pointer fashion, and held over various markings on a paper
chart that comes with the outfit. The pendulum, being made very sensitive to the slightest
movement of the hand that holds it, moves so that the tip traces YES on the chart by
following an up-and-down line, or may move from side to side to follow the NO line. It can
also indicate on the chart one of the twelve months of the year, or numbers. In addition, a part
of the chart makes it possible to indicate anything from 1% to 100% a means being thus
provided for assaying ore, or getting a reading on values of any kind in terms of percentage.
No instructions were sent to me with the sample, but I believe I have described the method to
be used. The maker and his friend, HRA Howard Clark, report all the usual results common to
pendulum tests, and several of which I had not heard as the assaying of ore as well as the
locating of the place of its origin. My own tests with the instrument convinced me that it was
an improvement on the usual pendulum for many types of test. I imagine it would serve as a
means of spirit communication also, if the user was mediumistic. ($3 post paid. Address the
inventor and maker, George W. Wallace, Box 158, Beaumont, Calif.)
NEW TMHG DAILY PRAYER-ACTION SERVICE

Announcing a new TMHG daily prayer-action service for those endangered by war. Since the
fresh outbreak of war, requests have been coming in for special work through the TMHG to
enlist the aid of the na Aumakua in building a wall of protection around those who are now
actively engaged in conflict, or who may soon be.
The matter of building protection is in no way different from our regular Huna method of
working to get the future changed from a possible bad one to a good and desirable one. The na
kahuna were constantly engaged in the work of bringing about such changes from bad to good
on the part of the ones they served. In our work for health or betterment of financial or social
conditions, we use the same steps, (1) decide what is wanted, (2) visualize NOTHING but the
desired condition, and (3) present this picture with a flow of mana to the na Aumakua in the
usual prayer-action.
If the one who is now in danger, or who may be in danger later on, can cooperate in this work
and make with us the positive picture of protection and the possession of a charmed life (as
it will actually become), then the best possible results may be expected. If, on the other hand,
the person involved cannot, for some reason or other, be told of the method we are using or
take part in it, his friends or loved ones may do much without his knowledge. This is a true
Service and is designed to help. It is, therefore, under our Huna system of action, entirely
good and entirely justified.
In addition to the individual who is actively engaged in the fighting, or who may be, there is a
similar need for protection on the part of those whose lives are bound up with his the wives,
parents, children or others held close in the bonds of love. For these there is a similar need of
the carefully-built-up wall of protection. For the soldier we visualize personal safety in body
as well as a happy final outcome and return to civil life. For the ones who remain behind there
must be a similar visualization of safety from bodily harm, from breaking mental stresses, and
for faith and confidence. The pictured end of the war and its happy outcome and the return to
civil life, is the same because it includes the whole of the group within the bounds of mutual
love and dependence.
Those who wish to do so, are invited to take part in this special branch of the TELEPATHIC
MUTUAL HEALING GROUP work, whether or not they are regular HRAs. Also, HRA
volunteers are needed for this work. If possible, I would like to have one or more of us
praying in the Huna way on the even hour all through the day and into the night so far as
possible. It may be that each volunteer can be provided with the signature of all the ones
being held in this way to the Light. This would give the fullest contact via the aka threads and
would make the best working conditions. For the present, the list is read and the work carried
on through the aka thread connecting the one who requested the prayers and his or her loved
ones who are to be surrounded by a stronger and stronger wall of psychic protection. Write to
me if you are interested in any way and either wish to add names to the list or to take an active
part. Keep up the prayer-actions for world peace. Keep sending empowering mana.
A Wall of Protection for Our Soldiers

January 15, 1951
THANKS SO MUCH
Thanks so much for your recent cards and letters, with often a choice sprig of catnip for the
grateful and hard-scratching Cigbo who is just beginning to cheer up a little after the sad
experience of sending notes to over 90 Auntie and Uncle HRAs to ask if they were still
interested or had turned to dead wood, and having all but three fail to answer. (This after
several months of hints that the ax would eventually have to fall.) However, while our
membership is much smaller, the quality of it has been enhanced. We remain perhaps the one
and only organization dedicated to research and experimentation in this field. We still have in
our number most of the best students in the occult and psychic field in America. One thinking
student who has a real background of study and who can intelligently cooperate in our
research and experimentation while questioning all conclusions with a carefully-weighing
mind is of more value to the world which we serve with our combined efforts than a
thousand unthinking followers of some musty and crystallized cult which has long since
turned back and in on itself and its originator.
A CORRECTION has been requested by an HRA in Australia. He writes that Harry
Edwards, spiritualist healer, of England, recently mentioned in a bulletin, has never asked for
a contribution. The healing work is entirely apart from money reward. I should have been
much pleased to have known this earlier. I had, as a matter of fact, no direct word from Mr.
Edwards himself, my information coming from a friend who told of the healing available and
who said that, as the work was entirely supported by donations, it was well to send along
something with the request for healing aid. I still feel that anyone asking for healing should
keep in mind the fact that those engaged in this humanitarian work have to eat just like the
rest of us.
HEARTY CONGRATULATIONS are in order for HRA Geraldine Birch of California
whose set of fourteen paintings for the stations of the cross in the Episcopal Church of the
Ascencion of Sierra Madre, were dedicated the day before Christmas. Newspapers carried
reproductions of some of the paintings and a glowing account of the research that lay behind
the work. The artist is known especially for her portraits and in the reproduction of the Sixth
Station picture her skill is very evident. But the thing which strikes me as most remarkable is
her conception of the face of Jesus. I have never, until this time, been at all satisfied with the
various pictures in current use. Here, however, we at last have Jesus as the mystic. The eyes
are most remarkable. In them lies inner quiet and they look out of the picture and into some
beyond as if seeing the realms of reality which endure and which were of the Father who
was ever close to him. I earnestly hope that this set of pictures or at least some part of the set,
can be reproduced in color and made available. This Jesus is a master kahuna as well as the
Son of Man. (This HRA began work with us in the TMHG nearly a year ago, the prayeractions being directed toward correction of a serious heart condition and strength and
inspiration. She has come through on all counts with flying colors and has sent her thanks and
blessings to us who have stood with her in the TMHG to help call down Help and Guidance.)
THE NEW WALL OF PROTECTION for soldiers and their kin, as proposed in page 9 of
Bulletin 46, brought up at once a question which must be met squarely and right at the
beginning. HRA Bond Collier, of Michigan, saw the point at once and wrote in about it. As
this is of basic importance, let me quote from the letter.
I may be all wrong, but simply as something to ponder over and discuss with your Aumakua,
I suggest the possibility that this business of building a protective wall around our soldiers
may be wrong.
As you say in your book, we are supposed to hurt no one. We cant ask the Poè Aumakua to
hurt anyone. Yet the longer the soldier with the charmed life lives, the more human beings he
will kill or wound, directly or indirectly. Do you think the Poè Aumakua would like that?
Heres what I ran into: If you ask for protection for GI Joe, you have got to ask also that all
his destructive efforts be in vain. You have got to ask for protection for all enemies with
whom this individual GI Joe comes into contact. Then, since the Commie Joes thus have a
limited protection, they are more dangerous, more destructive, so you must ask for partial
nullification of their effectiveness. So, you see, the thing branches out into a thousand
ramifications.
Now if that were a backhanded way of stopping the war or something like that, it wouldnt
be so bad. But thats not the way to stop the war. It burns up a tremendous amount of precious
mana in a negative sort of way that does not get at the roots of this war business at all. GI Joe
and Commie Joe shouldnt be out there shooting at each other to begin with. Its an artificially
created, man-made danger. Arent we wasting a lot of mana asking for protection and counter
protection, nullification and counter nullification? Couldnt we project a double or triple mana
bomb at Truman and Stalin to get them to negotiate this thing instead of shooting it out? There
must be some constructive, positive approach to this thing.
The problem is, as HRA Collier points out, one involving many angles.
However, I have felt from the first that we are safe to rely on the Huna idea of hurt rather
than those which had the same historical beginning and were developed and developed until
they left the realm of logic and practical living to enter the realm of the impractical, illogical
and metaphysically abstract.
In India, where we find all ideas stretched to the illogical and ultimate extreme more than in
any other land, we have the extreme of the religionists who sweep the path before them lest
they tread on worm or ant. They allow their hair to be infested by insects and go to other
extremes. In Christianity we have also the doctrine of non-resistance.
In Huna we have life divided into three levels, one to match the level of each of the three
selves. On the level of the Aunihipili in which we live in a physical body which belongs to
the animal kingdom we come under the same laws as do the animals and lesser beings down
to the smallest germs. The law is one of eat or be eaten, to a large extent. Perhaps a man
may become so continually in contact with the Aumakua level as to be protected when he
meets the hungry tiger in the forest. But until this protection is possible, he will do well to
carry a gun in case his prayers for the protection of non-resisters do not hit the mark, as the
na kahuna picturesquely describe it.
On the physical level there is not a single living thing that has not been instructed by the
Powers That Be to defend itself in one way or another. Certainly mankind is well supplied
with the instinct of self-protection.
Next consider the mental level the level of the Auhane. In our minds we may come closer to
accepting the ideal of non-resistance, but few of us would willingly sit with folded hands and
not try to use the power of logical thought to avoid being killed the next day by an enemy
known to be on his way.
On the level of the na Aumakua we may be sure that there is no physical body to be injured.
One of the early discoveries was that God is a spirit and this goes for all disembodied forms
of life. All the great and glowing ideals known to man have their perfect realization ONLY on
the high level of the entities who are SPIRITS. Only on that level can non-resistance be
perfectly practiced with complete safety. Love that is entirely unselfish and impersonal is
another ideal belonging to the high levels. These are things we can grasp on the mental level
rather well and toward which we aspire and grow in the face of our limitations which stem
from the necessity of living in an animal world in a physical body.
Morals enter the picture on the mental level only. The tiger and the germ have no moral sense.
They are constrained to follow the pattern of life laid into and over them by the Autonomous
Field of Gustaf Stromberg, which closely approximated the aka body of Huna when directed
by intelligence of the group soul kind working as apprentice na Aumakua.
The soldier whom we hope to protect, belongs to the tiger level in so far as he is not allowed
to pass on the morals or right and wrong of the war he is compelled to fight. Our elected
leaders have the duty of thinking for the nation. They decide the moral conditions and do all
the thinking related to right and wrong. The generals and soldiers must accept their decisions
and fight.
In so far as we now know, the Red faction of North Korea, backed by the Chinese and
Russian Reds, attacked South Korea with the object of conquering the people at any cost and
of forcing the survivors to conform to their orders in all matters of living. We know that the
Chinese Reds came into the war when the United Nations forces were driving the North
Koreans back. I think that most of us are now convinced that Russia has been and is now,
engaged in a cold war of aggression aimed at forcing all the nations of the world to conform
to Red commands. There is little question as to what the Reds did in Russia to gain that end.
Historians tell us that we will never know how many human beings were killed in cold blood
because they once resisted Red control. Russia recently warned the West Germans that if they
resisted any Russian attack, and were later caught, they would be beheaded.
In my opinion, under the sanity of Huna (if not under the impractical idealism of some
religions) we are fully justified in (1) protecting ourselves against any threat of aggression and
in doing what we can to protect weaker nations who face the same threat, and (2) in asking
with the best use of Huna which we can find, that the future for each one involved in the
battle for right and freedom be changed in such a way by the na Aumakua that a wall of
protection will result. This should make use of protection on all three levels.
In other words, we will be following the law of nature on the physical level in doing what is
possible to drive off the aggressors. It makes no difference whether the men in either army
have been forced to fight against their individual wills. We are all a part of some group and of
some racial or national system. We stopped advancing or retreating in our evolution on the
family level centuries ago. We evolved through the tribal stage and then began on the national
scale. It is probable that in no long time we will be working on an international or world scale.
We have followed the law on the level of the Auhane by making what logical plans we could
and by deciding from the available evidence that we were morally right in resorting to hurt to
fight hurt. We will follow the law of the Aumakua level in so far as possible. We do not know
just how to apply this law all by itself, so we blend it as well as we can by asking the help and
guidance and protection of the na Aumakua as we strive to bring about a world condition in
which there will be no aggression and as little hurt of any kind as possible.
One volunteer has already written in for the TMHG work for the Wall of Protection. She will
take the 11 p.m. time. (More of this activity after more replies have had time to arrive.
Meantime the work will be added to the regular TMHG sittings here at the Study as we get
organized for this important Service.)
THE DREAMS OF THE FUTURE EXPERIMENT

The experiment remains unfinished. While a number of dreams have been reported, they have
often been unaccompanied by one of those brilliant and flashing explanations which result so
often if the Aunihipili is asked to explain the meaning and symbols as soon after awakening as
possible.
HRA Lewis C. Cornell, of Poland, Ind., reported a typical dream which more or less matches
several of the same general class in our HRA collection here at the Study. In his dream, as in
most of the others, he found himself in a situation in which the ordered life of the nation had
been badly disrupted. No men were to be seen, only boys up to about twelve years of age and
very old men. Women were huddled with children in makeshift shelters. They seemed to have
become almost like animals. This class of dream seems to indicate the possibility of an all out
war in which our own country will this time be one of those fought over and laid waste.
HRA Sherman Peticolas of New Jersey reported the final conclusion he reached after working
through a series of dreams. These dreams are of the class that I have come to label, After the
War. One was reported in an earlier bulletin with the dreamer acting as a supervisor of work
on a very modern collective farm, you may recall. In these dreams the typical situation is that
someone is helping in the reconstruction. HRA Peticolas dreamed of working as an engineer
to plan and supervise some large reconstruction projects. This is very natural, he being an
engineer by profession.
Over Christmas the HRA na Aunihipili seem to have been interested in other things and
reluctant to try for glimpses of the future to hand on in dreams and symbols after contacting
the na Aumakua. This has been true in my own case. Let us keep on with the effort, making
attempts to get the dreams and asking for their meaning. The class of dreams representing the
flying saucers and the Etherians with any part they may play in the dawn of the New Age
remains wide open with empty files up to date. Surely someone of us should get something on
these exciting possibilities, even if only a dream of laughter.
IF YOU ARENT USING MANA, YOURE WORKING TOO HARD
This might well become a slogan for our activities when it comes to self-healing. One of our
most courageous HRAs is Sid Herbert of San Bernardino, Calif. Polio cost him the use of his
legs and he has fought for recovery in a manner that shows the steel in his young heart. He not
only talks and reads about Huna (and other things such as diet, organic food culture and all
that), he tries out everything to the limit of his ability and keeps cheerful through all
vicissitudes. (Take a well deserved bow, Sid!) Recently, he broke a leg because part of the
bone had wasted away. He landed in [the] hospital for some weeks while the doctors operated,
and came away with a hip infection and a kidney stone. After some consultation with me by
letter, he added to his cooperation with the TMHG work the practice of accumulating as large
a surcharge of mana as possible, commanding it to go into his hands, and then into the parts of
his body which needed healing.
He has been placing the two hands over and under the parts to be treated, and has discovered
something of importance to us all. He writes:
I am finally out of [the] hospital and getting back into the swing of things. I have been doing
as you suggested about trying to direct mana into the troubled areas and am pleased to report
that something DOES happen. When I do the hip, my left hand gets sweaty in the palm and
the area around the infected part of the hip sweats too. The right hand does not seem to be
affected. The same method has been successful in eliminating headaches also, particularly the
ones I have experienced at times when passing a piece of the kidney stone.
In the TMHG periods I suggest that you who can think of Sid and send through my line of
contact all the mana and healing you can for a moment, I send out such telepathic projections
in turn to those on the TMHG list a rather long list just now. And the reward of happy letters
telling of Help called down, is one of lifes great satisfactions.
One such reward came recently from a newly joined HRA who is an advanced student in the
field of occultism. Let me share her letter with the rest of you who are part of the TMHG of
course, it is as much yours as mine and I know you will all rejoice as I do.
Dear Mr. Long:
I came up here to our cabin (in the mountains of Southern California) yesterday for a few days
quiet before the Christmas rush it is so calm and peaceful.
Words cannot describe my feeling about Huna. The more I study it the more I am certain
THAT THIS IS IT! After reading the Basic Lessons, I practiced making the prayer-action for
healing I was nearly killed in an automobile accident and hadnt walked for two years
without aid. Well, within two weeks I began to walk without a cane and am growing
progressively better day by day. Also I feel more alive and alert than ever before. My family
and friends are amazed and I tell them it was a miracle which it was.
I am so delighted I go about grinning like Cigbo or isnt he a Cheshire cat? As an alumnus
of many religions and cults it is refreshing to find someone who is experimenting. I am
delighted with each bulletin and will be everlastingly grateful to you for sharing this study so
generously.
Very sincerely, H.B.S.
DIET AND PSYCHIC POWERS

Diet and psychic powers have come up of late for comment by several HRAs. One tells me
that Harry Edwards, the famous Spiritualist and healing medium in England, eats whatever is
set before him and that he also smokes heavily. (Kuda Bux, we recall, does the same, and firewalks or demonstrates eyeless sight well. At last report he was trying to learn to walk on
water.) From the Huna point of view, it is what we believe about what we eat or smoke that
makes the great difference. However, the matter may contain more elements than that. Let me
quote parts of a very interesting letter from HRA H.M. Wagner, whose years of study and
experience give much weight to his words.
It is true that for phenomena on the near physical plane fire-walking, materialization, billet
reading, apporting, etc., etc., no special physical training is necessary. The medium can
indulge in what he pleases, even drugs and all sorts of perversions. But the only minds which
can be met by a seeker of that sort are negligible. For getting contacts on more elevated levels,
physical preparation is essential. (He goes on to give instances in his experience in which a
change to a non-animal or animal products diet and the giving up of smoking caused a great
improvement in the psychic powers and in the grade of spirits contacted.)
In my book, SSBM, I have discussed such things as materialization and apporting from the
Huna point of view, giving it as my opinion that only the na Aumakua can step up the
frequency or power or whatever it is in low mana to make of it the high mana, and then use
this force to break down physical substances to ectoplasmic form and then rebuild it in the
uninjured aka body mold to reproduce the original, perhaps at a far distant place. (See Dr.
Nandor Fodors ENCYCLOPAEDIA OF PSYCHIC SCIENCE under these headings.). The
usual assumption is that all the na Aumakua are so evolved so high, holy and moral, to say
nothing of being Puritanical, earnest and even prudish that they would not stoop to work
through any medium not of the purest in body and mind. Like many other popular
assumptions which find negation in Huna, this one is not upheld by the observable facts.
Poltergeists who show little or no reasoning power often are instrumental in the
materialization of hands strong enough to lift material objects and throw them about a room,
or to throw showers of materialized stones. Animals materialize from the spirit world. The
least spiritual mediums can also get materializations. I incline to believe that the supply of a
sufficient amount of the low mana is the first requisite of the na Aumakua when they produce
physical phenomena and that the choice of a medium, be it living human plus poltergeist or
normal human spirit of a dead person, is a purely personal matter and little related to manners
or morals.
Theoretically, any Aumakua of any degree of progression should be able to produce
materializations, just as any human should be able to produce sounds. The Aumakua of a
savage would love its Aunihipili/Auhane man as much as if he were civilized and highly
advanced. However, when it comes to what type of there-living human spirit a here-living
person or medium may contact, that is quite a different matter. Like always attracts like. A
medium of rare moral quality and with a body refined by a scant and highly refined diet,
would be far more apt in contacting spirits of that same standing or of even greater refinement
of morals and thought. There is much evidence, also, that the thoughts and natures of the
medium and sitters in seances cause either the communication of similar spirits or the strong
coloring of the messages given regardless of the nature of the spirits.
BUILDING A WALL OF PROTECTION around the individual through the aid of the
Aumakua is not a new concept. It is as old as the concept of a HIGHER INTELLIGENCE to
which man may appeal through:
thinking and the control of thoughts, first on the part of the conscious self or Auhane,
and second, on the re-active part of the subconscious or Aunihipili. A third element is
the physical stimulus which may take many forms and be a triggering and compelling
factor as ritual, as a help in clearing away the guilt complexes and in causing the
Aunihipili to make the clear and swift contact with the Aumakua.
setting a schedule for daily repetition of the rites worked out by the individual for
prayer-actions. This is the necessary renewal of the offices before the inner shrine of
the one engaging in the work. Without this regular and continuous daily work in a
definite and well ordered fashion, the Aunihipili inevitably slips back into its former
habit of thought, doubt, belief and reaction to its fixations, large and small. A long
Sunday effort to establish and then re-establish ones thoughts and ones contacts, has
been excellent from the most ancient days, but one day in seven or ten is not enough.
The Aunihipili can be out of hand in five minutes if something re-stimulates its old
fears, hates, guilt senses and general or single fixations. Moreover, it will throw up a
great emotional wave of dislike for the prayer and the steps of the ritual being used. It
will find a dozen excuses for NOT following through. It will rain old doubts and
recalled statements of scorn or disbelief on the Auhane in its effort to go back to the
old and habitual ways of stumbling alone and helpless in the dark with the light of the
na Aumakua all but cut off.
the continual replenishment of the supply of mana which is the ONE THING which
cannot be neglected as an offering to the Aumakua and the Poè Aumakua if the
mighty POWER of the high mana is to be continually generated for use in shaping and
controlling the events on the lower levels of life on which we of the Aunihipili and
Auhane grade have our being. The ancient symbol of the complete MAN was the tree.
The physical body and the Aunihipili are the roots which gather earthy nourishment
down in the darkened earth. The leaves are the Auhane and it is their duty to absorb
the LIGHT and make coordinated use of the roots which may be said to supply the
symbolic low mana without which there can be no permanent growth. The Sunlight
and the Gardener are the Aumakua. The sunshine represents the great creative power
above and beyond the High Mana, and which is of no possible use to a tree unless it
has both roots and leaves and the connecting trunk and branches. True, the highest
creative force is always there, but even if it causes the sun to shine, the LIGHT can do
no good if the roots and leaves do not do their part every day. Mana is the symbolic
water (wai). It is as basic as sunlight. Without water, the tree dies, no matter how
brightly the sun shines down on it. Without LIGHT, the tree soon sickens, growth
stops, leaves turn white, and death comes.
The ancient symbolism does not stop there. The tree which has been tended by the gardener
and watched over to maturity must then bear the fruit of SERVICE. If it does not, it is as
accursed as the fig tree in the New Testament it is cut down and burned to make room for
another and better tree to grow in its place. This burning, incidentally, seems to have given
rise to the concept of HELL as a place of burning and as a place of punishment for refusal to
Serve. Helping others physically or mentally is Service. The opposite is hurting others. The
first is passive sin of omission, for which the punishment is stagnation of evolutionary and
upward growth. The second is active sin, the punishment for which is contained in the symbol
of the burning of a Hell or place of darkness.
It is not enough that we read or think about Huna or any form of religion or metaphysics. Too
many read such materials only as a way of entertaining themselves. They read and then
indulge in another popular form of entertainment they speculate endlessly and talk and talk
and talk, but never get down to actual use of what they learn never really begin to Serve the
Great Poè Aumakua which hovers over the troubled earth as a Shining Company and to
whom the surcharge of mana is due.
In the Bible much seems lost or obscured by lack of understanding of the copyists down the
centuries, but once we know Huna, we can recognize the references to the living water and
the living sacrifice and understand clearly what the original belief and significance must
have been. The great central drama of Christianity was the lifting up as a sacrifice of Jesus.
He was lifted up and offered as a LIVING sacrifice, and as a bodily sacrifice. Here we have
the symbol of the mana the living-bodily-sacrificial-substance which mankind was being
taught was the great and all-important item in maintaining the correct relation between men
and God. The forgiveness of sin or absolution of the Church was secondary and part of ritual
preparation for opening the way for the flow of mana upward.
A passage in Romans (12:1) comes down to us in good form. Fenton translates it for us.
Therefore, I call on you, brethren, by the Divine mercies, to prepare your bodies a holy,
living sacrifice, well-pleasing to God, your rational service.
Perhaps the greatest curse of priest-craft down the ages has been the constant and greedy
perversion of this truth about mana which has been the great central and basic mechanism in
many religions. It is so easy to see how the priests would come to teach that the sacrifice must
be in food or goods which could be enjoyed by the priests themselves after their formal
presentation to the gods. The secret of the sacrifice of mana was covered up because its
offering needed neither priest nor temple, Moreover, all concepts of Service were warped and
twisted to make this service come by necessity through the priests and temples. One served by
giving to the church, which in its turn doled out a little of its gains to the needy.
Salvation in many religions was to be saved from the burning. It still is, but to be saved,
we have to be initiated into the secret or symbolic meaning be given the strong meat. If
our efforts, working together as Huna Research Associates, are to be such as to earn for us a
shining reward here or hereafter, that reward will be best merited if we can give back to
troubled and bewildered humanity this great basic truth that has become so lost as to render
prayers almost useless and to keep the Great Poè Aumakua so weakened that it cannot keep
order on the lower levels cannot do ITS part for us. 47.

Max Freedom Long - HUNA Bulletin 1-47

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Max Freedom Long - HUNA Bulletin 1-47

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First Step in the Experimental Use of HUNA

First Steps in Huna

THE FOUR BASIC STEPS IN TRAINING

SYMBOL WORDS OF THE NA KAHUNA

Combining the High and Low Magic

THE TIME ELEMENT

The Three Remedies of Huna.

WHY THE BACKSET MAY COME

ENTERING OUR OWN FUTURE

How to Send the Prayer, Introduction to

THE NEW METHOD

THE NEW PICTURING METHOD

MORE ABOUT THE SET-BACKS

IN SELLING MY PRINT SHOP

THE NEW HUNA TELEPATHIC MUTUAL HEALING GROUP

3 Selves Working Together in Life and

THE NEXT STEP

MEDITATION and CONCENTRATION

Experimental Results from the Pendulum

REPORTS ON THE BOX EXPERIMENTS

PENDULUM TESTING EXPERIMENTS FOR THE MANA SURCHARGE

TO USE THE PENDULUM

Special Bulletin on Mana and How Not to

THE BOOKLET ON THE RECENT FIRE-WALKING TESTS

VERY IMPORTANT DISCOVERY CONCERNING MANA

THE AUNIHIPILI CAN BE TRAINED

GEORGE ALSO CAN LEARN TO USE THE PENDULUM

REVIEW OF THE VERY IMPORTANT FIRE-MAGIC ARTICLE BY JOIN

Introduction to Fire-Walk Booklet

When is the Best Time to Make Mana?

THE REPORTS ON BOX AND PENDULUM EXPERIMENTS

18. That telepathy is the ONLY form of communication.

OUR CORRESPONDENCE BETWEEN HRAs

FROM THE MAIL BAG

The Most Advanced Human in History?

THE FIRE-WALKING BOOKLET

ITS VACATION TIME

REPORTS ON WORK WITH THE BOXES AND THE PENDULUM

MORE NOTES ON THE PENDULUM

RADIATIONS OF THE BRAIN by Dr. Oscar Brunler

MESSAGE TO THE HRAs of the TELEPATHIC MUTUAL HEALING

THE TELEPATHIC MUTUAL HEALING GROUP

GET YOUR TMHG TIME SCHEDULE RIGHT

8 oclock Mountain Time

9 oclock Central Time,

10 oclock Eastern time.

Cigbo HRA Kitty

Complex Huna Concepts Simplified

THE PROGRESS OF THE FIRE-WALKING BOOKLET

HRA CHARLES KENN

THE PENDULUM STUDY

THE QUARTERLY BULLETIN

THE JARGON OF THE NEW PSYCHO-RELIGIONS

PENDULUM NOTES FROM AN EVENING WITH DR. OSCAR BRUNLER

HRAs REPORT FINDINGS SUGGESTIONS HEALING PROJECTS

PROOF OF THE PUDDING

An Advanced Understanding of Unity and

FROM THE MAILBAG

SUPPORTING EVIDENCE TO SHOW THAT HUNA IS RIGHT IN ITS

Use Pendulum to Test Mana Charge

SOMETHING OF GREAT INTEREST TO US

Have You Toiled Enough for Your Answered

FIRE-WALKING FROM THE INSIDE