Huna Bulletin 19
October 19, 1949
BULLETIN 19
October 15, 1949
For HUNA RESEARCH ASSOCIATES
From Max Freedom Long,
(Experimental work with Huna)
News, letters and articles
P.O. Box 2867, Hollywood Station,
Los Angeles 28, California, U.S.A.
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 kahunas, 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 man’s 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 souls 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 kahunas 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 don’t want to be saved. All they want is to be let alone - and now that’s the way I feel, too.”
So, we can help each other by sharing our information and our inspirations, but heaven help us 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 Aumakuas 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 Cigbo’s 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 month 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 kahunas. 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 low self 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 FIREWALKING 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 chemical action, which is most doubtful.
In Huna, sin is a hurt done 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 Ever-living) “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 Fenton’s 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 of 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 an 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? (Ana.) 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 one’s 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 Ho’ohiki 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 Aumakuas 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 Aumakuas, sometimes. That men sometimes have 2 female Aumakuas.
4. That there are the same degrees (variations?) of intelligence, ability and mentality amongst Aumakuas as individuals, as amongst us of the here-living levels.
5. That the female Aumakuas 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 Aumakua’s 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 that 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 pendulum’s 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 mama 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 Aumakuas or the step higher, Akua Aumakuas, 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: T. am constantly getting letters (not from HRAs) telling me exactly how everything is and exactly, where the kahunas 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 irregardless…
(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.)
Huna Bulletin 18
October 1, 1949
BULLETIN 18
October 1, 1949
For HUNA RESEARCH ASSOCIATES
From Max Freedom Long,
(Experimental work with Huna)
Suggestions and news of HRA
P.O. Box 2867, Hollywood Station,
Los Angeles 28, California, U.S.A.
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 fire-walking 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 haven’t, 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 Cigbo’s 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 Cigbo’s 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 hasn’t worked out. In spite of the fact that all HRAs are fine people, they can’t help but get into each other’s 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 aren’t 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 can t 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, It’s a shame, but 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 I’m 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 kahunas or with my ideas of what the kahunas believed, did or failed to do,)
NEWS ITEMS OF THE WEEK
H.R.A Charles Kehn, 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 Layne’s 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-That-Be 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 Po`e 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 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 kahunas believed in using all possible means to help ourselves on this level even while asking the Aumakuas 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 kahunas. 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 longer 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 XI, 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 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 22 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 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 M.F.L.)
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 32 inches, Bobs made of sealing wax, buttons, marbles and many other things seem to serve our purposes fairly well, Weights may vary greatly,}
The Ho`o 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 Keen, A short prayer in verse was given as used by M.F.L.
Bulletin XII contained more material on the use of the pendulum, with quotes from Dr. Brunler’s articles and from other sources. The TMHG results were reported excellent in many cases. More Hawaiian [Lani: These are Hunian words. The separation of the languages wasn't felt strongly at this time by us.] words were discussed in their relation to Huna prayers.
Bulletin XIII 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, and 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 XIV 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 XV tells of the first HRA printed booklet being ready. It was FIREWALKING 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 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.)
Bulletin XVI and XVII contained reports on work already laid out, also articles and a review of Dr. Nandor Fodor’s 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. M.F.L.
(Unit for study}
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 firewalk. In effect, he said in his booklet, FIREWALKING FROM THE INSIDE, that one made the Huna type ritual prayers, one had faith, and one could firewalk,
From the point of view of the Polynesian of the old school, this was very simple and complete. The Aumakuas 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 firewalking tests made no special effort to accumulate mana and send it with his prayers to the Aumakuas 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 kahunas 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 mind’s 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 why 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 expessions 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 ape fop the unlearned…Fop the glory of prayer is the strengthening of one’s 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 “perceving” the “Higher Light” fits neatly with the Huna idea of making a conscious contact with the Aumakua. Fop 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 Opmazd, but to change one’s 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 Aumakuas 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 mope “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; Ormazad knoweth my soul: Why, then, shall not the field say: I shall produce no harvest, because Ormazad 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 rower 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 farm 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 tree, 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 Po`e 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