Pendulum Findings, A Miracle Healing,
Raising One’s Vibrations

January 15, 1950

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.A.

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 hard-to-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.”

CIGBO’S 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 Layne’s 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 another’s 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 savage’s 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 ho`ano 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 hoo`ano`ano, “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: ho`o 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 ho`o`iha`iha, 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 ho`o 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. I’d 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