The Search for the Beloved (aka Soulmates)

September 1, 1949

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.

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. Fodor’s 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 heart’s 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 Bulletin’s 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. He’ll 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 kahunas 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-power-inspired.” 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 Aumakuas. The Lower Jaw students were, mana`ai, “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 kahunas. 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 Aumakuas. 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 kahunas. 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 mind-mana-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 kahunas 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 Aumakuas 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 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 verification 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. Fodor’s 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 man’s 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 woman’s 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 [is]. 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 kahunas never learned where, in terms of our limiting space. They said, vaguely and symbolically, “Up.” I like to think of the Aumakuas 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 one’s Aunihipili is making contact with one’s Aumakua and is sending one’s 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 Aunihipilis 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 Kenn’s 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 Aumakuas 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 kahunas, 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

CIGBO’S 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 wasn’t 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 didn’t 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 don’t 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, don’t 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.