Prophetic Dreams & Symbols

October 1, 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.

REPORTS ON DREAMS OF THE FUTURE

Reports on dreams of the future have not begun to come in yet. This is to be expected, as it takes about ten days after the bulletin is mailed for it to be delivered in many places. The practice of dreaming into the future may need some weeks or even months to get us enough material to check and average so that we can come to a fair conclusion as to what may be ahead for us and the world.

Naturally, I have a head start in the project, and I am happy to be able to report my own findings. I think it may be well to use a numbering system and the initials of the dreamer (or full name and address, if permission is given) in the reports we will have in the bulletins from now on for probably several months – all according to what results we get and how important they seem to be.

DREAM REPORT No. 1 – MFL

After reading about prevision and going through prophetic material off and on for a few days to get “George” into the swing of things, I began to ask silently before sleep that George contact the Aumakuas, get information as to future events, and show me (1) date and headlines of newspapers, or (2) any other form of dream information bearing on future happenings of personal, national or world importance. I took care to tell myself that when I awoke and said, “George, give me the meaning of the dream or the symbols in my dreams,” the Aunihipili would at once do as requested.

DREAM: I met a gray stranger and asked him to tell me, as he seemed to be an authority on such matters, whether we would have trouble in America with a Red revolution, and if so, what the outcome would be.

The stranger nodded, but seemed to change the subject abruptly. He pointed to his left side, well below the belt line, and said, “I’ve had some operations – been tunneled clear through from left to right five times. The first four times failed, but the fifth seems as if it will do the trick”. With that he turned to go, and I awakened. I roused, considered the dream, suspecting it of being just one more meaningless dream, but when I asked George for the meaning of it, if any, there at once flashed into my mind the explanation in so far as it related to a Red revolt. The “tunnels” were the usual “boring within” of Red “cell” tactics, and the “fifth tunnel” that “seems as if it will do the trick,” was a double check given by George – it indicated the famous “Fifth Column” which has been organized in several lands to bore within and strike at a time when there was an opening.

DREAM: On another night I dreamed of seeing under the date line of March 4, 1954, in my morning paper, the heading, “LAND ALLOTMENTS TO BEGIN TOMORROW.” I did not know at the time of the dream that the customary English term “allotment” was used in translating the Red word for dividing out the land to individuals for farming and other uses. It was a week later that I saw a news item from Mexico saying that several tracts of land were being divided as “allotments.” Apparently there was no symbolism here. I can only guess at what may be implied by the heading. There is the possibility that, after a civil war and Red-engineered revolt, the country might go Red and its own governments allot the land. The other possibility would be that some Red power would have conquered us and taken control. I asked George if there was a symbol to explain, but got no answering flash.

DREAM: I was in a strange village, which was little more than a cluster of a dozen houses on a back road. The poplar trees were bare and it was either early spring or winter in a mild climate. I had been sleeping in an excellent sleeping bag on a stone floor out in the open before a house. I rose and went into the nearest house for something, returning in a few moments – to find that my fine bag was gone and in its place a very old and shabby one, only half as warm or as well padded to soften the stone floor. I could see no trace of anyone who might have made the exchange. A few strangers gathered around and morning began to break. I asked them if there were thieves about who might have taken my bag and have left the old one. They shook their heads gravely.

Upon awakening and remembering the dream, I asked George for its meaning. After some waiting and uncertainty on my part, I at last decided that what was trying to come to me as the answer was the fact that the future would see my possessions cut to half their present worth or usefulness – that everyone would be forced to do with about half of what they have at this time. There was no time element against which to place the year of the condition. The change was one that came swiftly and which seemed inevitable. The pinch of all-out war would be well indicated by such augury.

For an additional check on the three dreams, I used the pendulum, asking whether I had the meanings correct and the date right for the newspaper heading. The pendulum gave the “yes” swing on each point. For a more or less correct evaluation of the dreams, they will have to be averaged in their significance with your dreams, if and when you send them in. Also, in any evaluation of probable predictive correctness, it must be kept in mind that I (1) rather expect a total war effort with taxes high and supplies scarce and costly, (2) possible internal trouble nationally, with the Reds endeavoring to take over, and (3) that I may eventually move out of the city into some village. (What I would love, of course, would be to be able to have a place away from the city where we could have an HRA center and carry out experiments in healing. And we might some day have just that. Nice to think about at any rate.)

NOW THAT YOU SEE the way reports can be made on your dreams of the future, let me have your reports, when ready. I have been sent two calendars by HRA friends – many thanks to you both – so that now I can mark off dates in 1951 and 1952 in the process of impressing my George to ask the Aumakuas for visions of headlines for those dates or for information given in symbols or in direct vision covering the events of the future. In passing, may I remind you that the J.W. Dunne method of awakening and writing down dreams is excellent? I have explained in SSBM how I came to be unable to make use of that method. I have an old wire recorder, however, and plan to get it to running again so that I may awaken at night and whisper an account of any dream into the microphone. The whisper would not be loud enough to awaken the household. We shall see how it works.

AGAIN, MY BEST THANKS

Thanks for all your letters with reports on your Huna experiments, with help for the hard-scratching Cigbo, and with reports on healing progress in the TMHG effort – or requests for healing through this special work which we share. Your kindness in excusing me from answering your letters is very greatly appreciated. I have been freed sufficiently from my desk in the daytime to enable me to do some necessary bread winning for our household. I have been able recently to make prayer actions for work, to have it come right along, and to be able to handle the work. I am continually aware of Guidance and feel strongly that our HRA endeavors will be steered in the right direction.

TMHG

THE TMHG HEALING TIMES are still at 3 and 7 PM California time, but as daylight savings time changed to standard in late September and clocks were set back an hour here, your time will need to be adjusted accordingly. If you have been on daylight savings time, the change will be automatic and you will continue to observe the same times as before. If you have been on standard time all summer, you will have to drop back an hour for TMHG. Many good reports on the healing results continue to come in. I have been able to observe the healing periods despite the bread winning activities so far, most of the outside work being on writing lines and done at home with the time free to use as long as the work did not fall behind.

DIANETICS

A FURTHER REPORT: A recent letter asked, “Why the very loud silence concerning Dianetics?” My answer is that I have been waiting to see what would develop along that line.

While it is still rather early to pass even a tentative judgment on the ultimate value of L. Ron Hubbard’s Dianetics system, I have been getting reports from many friends and learning more of the working out of the system in practice.

A few weeks ago Mr. Hubbard appeared at the Shrine Auditorium in Los Angeles and lectured to an overflow crowd. I attended and, before the lecture, was able to talk with a professional psychologist who told in glowing terms of the good results he had been having with the Hubbard methods used to replace the older ones. Results came more quickly – a thing that is very important to a patient who is paying the standard price of $25 an hour for being “audited”.

Mr. Hubbard entertained the audience and at the same time was able to get across considerable information as to his system and to demonstrate briefly the way to go about the auditing. The period given to questions and answers was slightly confused, what with a few hecklers on hand to try to stop the flow of questions from the many students in the audience who had read the book and had been trying to audit their friends and be audited in turn.

The first class given in Los Angeles was expanded to about 125 students, and while I did not attend and have no first-hand information, I understand that things were in a tangle. One friend called on me to complain bitterly of the value she got for her $500 tuition for a week, to say nothing of the expense of coming down from Oregon and staying here for the course. Only a few of the class were certificated as “professional auditors”, and it is evident that many improvements will have to be made in the way things are handled.

These difficulties in administration, however, have little to do with the thing that interests us – with whether or not the system works or can be improved to be made to work so that fixations can be fished up from the “black sack” of the Aunihipili and dissipated by the strong light of Auhane reason and logic.

As I have said before in an earlier bulletin, the thing that marked the healing done by the kahunaswas the finding and removal of such fixations as might be “blocking the path” of the patient so that communication with the Aumakua was cut off and illness or trouble the result.

In case there was a guilt sense which had not been driven so deeply into the subconscious self as to become a “fixation,” the kahunas caused the patient to make amends for hurts done to others. This automatically removed the guilt sense and “unblocked the path.”

If, however, the guilt had become a fixation, it was attacked, as were other fixations, through the use of a large or “shock charge” of mana delivered with telling effect by the kahuna. The thought-form cluster of which the fixation is composed, has been made by the Aunihipili with the low mana, and contains none of the rationalized units from the Auhane. It is something to which the Aunihipili reacts unreasonably and despite the objection of the Auhane. (This is discussed at length in SSBM.) The fixation may have been changed in its outer aspect, or “translated.” It is like a wild animal which is hidden in a dark cave inside us, there to gnaw at our vitals. It has no rope of “rationalization” tied around its neck as the normal or tame fixation may be said to have and so cannot be pulled out of the dark cave and tamed. It is very hard to identify because it often “translates” itself by changing color or shedding its skin. The long process of tracing down these wild things has been our practice of psychoanalysis. It is the thousand-hour process and is slow and difficult.

Dianetics offered a method in which an auditor sat by and talked directly to the Aunihipili of the relaxed patient. “George” was coaxed and cudgeled to get him to go back in his memories to recall painful memories which might have been turned into fixations. The bait of recalling many of the happiest incidents in life was used and, once the Aunihipili of the patient became accustomed to taking orders, it was gradually caused to go back to recall and bring to light the wild beasts of fixation. By repeated living over of the painful incidents in retrospect, they lost their power and were rationalized – a rope tied to their necks – and they were returned to the dark cave of memory tethered and tamed – to be drawn out and tamed again if by chance they returned to wild ways and the injuries to the “insides” reappeared as illness, compulsions or bad luck, accidents, fears or what not.

All the standard methods of psychoanalysis have made much use of the religious faith of the patient. Prayer was advised. The confessional was a useful mechanism. In Dianetics, this element was left out, partly, it is to be supposed, to avoid bringing into the picture the always-controversial subject of faiths and dogmas. Mr. Hubbard, so it is said, has been greatly interested, however, in the part which religion can play in the process of removing fixations. It is even suggested that in due time he will take up this matter with those who look to him for further guidance as he continues to broaden his system and better the methods used in “auditing.”

Dianetics, as practiced at present, appeals only to the Aunihipili and Auhane. It daily becomes more evident that the Aumakua must be brought into the system to obtain complete and best results.

In the instant healing accomplished by the kahunas, the Aumakua was the major factor. It was known to have the ability and power to make changes in the physical body under certain conditions.

Now, thanks to the eager labors of a few of the HRAs who have been experimentally adding the Huna system to the Dianetics methods, we are discovering that the Aumakua can be appealed to frequently during a course of auditing, and its aid gained in sweeping away thought-form clusters which are blocking the path and are preventing the return through recall to the fixations which are causing trouble. We may logically conclude that the Aumakua can, if conditions have been made right by amends made for hurts done others, actually remove the hindering fixations caused by the pain and emotional storms which engendered them. I am not at liberty to give the full details of the experimental work being carried out at this time by some of our able and experienced HRAs, but as soon as the work is well along, I am sure that we will have the findings made available to us in a new version of mixed psychoanalysis, Dianetics and Huna. If the good things from all three of these can be blended and utilized, I believe that we will have what we have long needed in our attempts to learn to duplicate the healing practices of the kahunas.

Through the generosity of an HRA friend who has taken the basic course in Dianetic auditing and who uses that system without the admixture of Huna elements, I have had the opportunity to study the auditing methods at first hand – having taken three hours of auditing and thus being made keenly aware of the technique. Mr. Hubbard’s hope that a good clearance of fixations could be made in less than fifty hours of auditing has hardly been realized as yet. The system seems to grow more and more complicated and the work more complex as it advances. Also, the hope that one beginner might easily learn to work with another on the lines laid out in the book, Dianetics, seems to have faded rapidly. Most of the amateurs of whom I have heard have become bogged down before getting very far along. My own tentative opinion, from where we now stand, is that the major fault is the lack of the Huna element of the Aumakua in the practice.

As the standard fee of $25 per hour for auditing by a certified Dianetics auditor is quite a different thing from the book promise that we could all audit and be audited in turn, and free of charge, the poor man is left out in the cold to suffer with his “engrams.” The promise of free treatment is made through the Dianetics Foundation, but this is not what was promised in the book. It would seem, looking on from the outside, that either the promises must be kept by adding Huna or its equivalent to Dianetic methods, or that such additions will be made on the outside. Already there are strong signs of splits in the organization, with some of the original “professional auditors” going off on their own lines.

For those of you who are depending on me to look into Dianetics and to keep you posted, I would say at this point that things look very promising. If you have the time and are so inclined, borrow the book, DIANETICS, when it is available at your regular or rental library. Go through it rapidly and get a general view of the context but wait a while longer before you try auditing without having the more complete training. I think that before long we will have the matter threshed out and the methodology, as well as the rather amusing muddle of coined terms, straightened out, at least for our own use as HRAs. WE MUST ALWAYS REMEMBER that there are two sides to every question and that this applies to this side of life and the other side when it comes to healing. Dianetics very certainly lacks the third part of a complete philosophy – the Aumakua – and, by the same token, it lacks the element of the “other side” – lacks it very completely.

The kahunas never forgot or overlooked the part that the “there living” spirit friends or enemies – or illogical poltergeist Aunihipilis – play in the lives of the “here living.” From the spirit level of life there can, and there often does, come telling influences which are felt for good or bad in our lives.

The ideal healing team for the future would be composed of a good medical man, a good chiropractor (for adjustments, diet advice and other valuable aids), (the Osteopaths have gone over to the M.D.s in large part and no longer will adjust for patients), a good psychologist who knows his Huna down to the ground, (plus all that is good in Dianetics), and a good medium who is skilled in diagnosing and in working with the good spirit friends in healing. We might also include in the team one skilled in diagnosis with the pendulum.

NEW BOOKS

I have before me a new book by the famous psychic healer, Harry Edwards, A GUIDE TO SPIRIT HEALING, in which he gives such information as one may need for an approach to that phase of healing work. (8 shillings, 6 pence, plus 14¢ postage. Your post office will figure the exchange rate for you and furnish an international money order at request. Address: Spiritualist Press, Ltd., 48 Old Bailey, London E.C. 4, England.)

In his foreword, Mr. Edwards tells the purpose of the book:

“In setting out in printed form advice as to how one may develop any psychic gift is a difficult task, but it is hoped that this book will be of some service to those who desire to heal the sick. Many of the methods suggested are contrary to common ideas held by some healers. No apology is offered for this. During past years there has been adopted much traditional technique that serves no purpose and which it is wise to avoid.”

Later in his book he writes, “No one can LEARN to heal. What we can do, and this is of primary importance, is to train ourselves to attune to spirit and so become more useful instruments of spirit healing operators. The healing power comes through us and is not of us.” This is one of the best available books on the subject, in so far as my reading has gone.

A list of the chapter headings in this 162-page book will show its scope and the various angles touched upon.

1. The healing potential
2. The healing gift
3. The spirit mind of man
4. The spirit bodies of man
5. The first phase of development
6. Absent healing
7. Second phase of development
8. The healing guides
9. General rules for guidance
10. The third phase of development
11. The fourth phase of development
12. The value of healing passes
13. Magnetic healing
14. Disease and the mind
15. Psychological aspect of healing
16. Vibrations
17. Why do some healings ‘fail’
18. Medical co-operation
19. Introductory notes to treatments – The spine
20. Mental conditions
21. Cancers and growths
22. Arthritis and rheumatism
23. Paralysis
24. Tuberculosis and chest conditions
25. Nerve diseases
26. Functional diseases
27. The senses
28. Children’s diseases
29. Color healing, radiesthesia, electronics
30. Final conclusions

On page 161, ending his discussion of electronics, Mr. Edwards has this to say:

“To suggest that the healer’s body can, of itself, generate the corrective healing forces is a new idea, and contrary to everything that we have so far learned. Further, to suppose that the healer is in some way able to generate the various kinds of healing forces to deal with various diseases renders the idea more difficult to accept.

“It is true that the human body produces electrical impulses, but it is straining reason very far to suggest that these impulses, supplemented by an additional force of electrical current from a battery or other means, can be the explanation of the delicately adjusted, intelligently directed spirit healing forces.

“The records of spirit healings are impressive; they come from all sources, from many medium-healers from all parts of this country and the world. They have taken place simply, naturally, and without apparatus of any kind.

“The reader is reminded of the opening words of this chapter. The healer is only an instrument of the SPIRIT – he does not heal.”

Harry Edward’s address is Burrows Lea, Shere, Surrey, England, if you should desire to know it.

SPECIAL BOOK REVIEW FOR HRA WRITERS

THE LOUD LITERARY LAMAS OF NEW YORK By Jack Woodford, ($2.50 from Vantage Press, Inc., 35 So. William St., New York 4, N.Y. 1950.)

HRA Naomi Holly, of Colton, Calif., who, like a surprising number of the HRAs, is a writer, has sent in her copy of the book listed above, requesting that it be reviewed for the benefit of us all.

Author Jack Woodford is well known to those who write or who are learning the gentle art. His texts are excellent. Now he gives an inside view of the publishing business – a most enlightening view indeed. After telling of the many rackets in the publishing field, of the way in which editors, agents and publishers prey on the writers, he gives the sage advice to “publish your own book and sell it yourself.” If you take your writing seriously and wonder what is wrong with editors, agents, and publishers of books and magazines, this little book of 91 pages is for you. If you have been through the writing mill, it will make you hopping mad. It may make the writing game seem far less attractive.

In reading the book I was reminded of what I once saw in the “Reading Department” of a famous magazine. There were about twenty desks at which sat boys and girls of hardly more than high school age. On one side of each desk was a tall pile of story manuscripts, properly sent “unfolded” for ease in handling, by the hopeful writers. Opposite this pile was another growing pile ready to go back into the mail. The “reader” opened each envelope, glanced at the name of the author to make sure that it was not one on the list of “regulars” acceptable to that particular editorial office, and then took up the stamps, which had been sent dutifully “loose” (not stuck on the “self addressed return envelope). As the magazines have managed to get a postal regulation passed that they can return a sealed MSS at about half the “first-class rate” which the writer is required to pay, the profit derived in handling the “invited” manuscripts is half of the return postage. A very inexpensive rejection slip is inserted in the return envelope with the manuscript and the flap is closed, the envelope decorated with half the stamps, and placed in the “outgoing mail” pile. The excuse is that it costs the magazines much money to pay for keeping up a “Reading Department” and to handle the thousands of stories arriving each day. Therefore it is legitimate to pay expenses by “clipping” stamps.

To publish and sell one’s own short stories, except in book form, would be out of the question because of the selling expense. In the form of a book, a few authors have managed to get “known” after a considerable time and to make a go of it. Practically the only type of book that one can have printed and sell by mail with success is the very unusual. It must offer something spectacular or something that will help the reader to exciting new abilities or skills. The thousand and one “courses” pay off because a book is divided into “lessons” and each lesson is sold for the price of a book. The price of advertising in magazines or by direct mail is very high – averaging about $5 per “course” sold, so I understand. MFL