Original Sin & Kala Cleansing

Aug. 1, 1952

A LETTER TO CIGBO

Dear Cigbo (Profit, if any): Well, Kat, what have you to say now? Do you still think the ‘spiriks’ were talking through their hats when they predicted severe quakes for California?” (Signed, Uncle A.)

CIGBO REPLIES: “Dear Uncle A, Since you call my attention to it, I got to admit there seemed some little bit of a comeup-pants here recently. But, I claim the same ‘out’ as the spirits do when THEY predict. They always say when nothing comes off (or maybe I better say comes on) that it is because over there the time elemink is not so good as ours, aka clocks not being so hot. Then they say, ‘But just you wait! It may not have come to pass three or two or even one year ago, like I said, cross my heart, it would, but the time business is to blame.’

“Well, I got a right (and a mighty good left, and even a leftand-wright in my hind paws) to use the same sequels. That Ecake I predicted would NOT come and would NOT shake California so it would slide into the see, STILL HASN’T COME. Remember, I wasn’t predicting about things in the FAST, and if there was any Ecake on or about the date of July 21st (4:52 A.M.) when I woke up and dived twenty feet (both front and hind, plus nose and tail) for the door, that is ALL IN THE PAST, and as us per dickers deal ONLY with the future, it doesn’t count. King’s X. Anyway, praises be, boss can’t blame anything that might have happened on me. The professors who have the last words on earth cakes, said the San Andreas Fault and the Garlock Fault took all the blame there was, and that lets ME out so I’m as pure and innocent of misdeeds as a Republican and Democracy all rolled into one. Anyway, WHY should I want to make an earth cake? I’m not a candied date for anything. I got more job now than I can handle about half of the time. Anyway, scuse please, and: Love from your very own bold, courageous and skairt, CIGBO hra.”

CORRECTION: On page 5 of Bulletin 80, the name of HRA Thela Newcomer was not spelled correctly (Not Thelia). On the same page, opposite the illustration of the triangle, I stated in a note that the reactive mind of L. Ron Hubbard could be considered a substitute for the Huna Aunihipili. Mrs. Newcomer writes: “I don’t know how much Dianetics you have had time to read…  know in later works on Dianetics other aspects of mind are mentioned, maybe  not standing out as ideas as clearly as the reactive part – what you know as the Aunihipili, others speak of as the subconscious – but he brings in the analyzer and one thing or another claiming, as do other Dianetics writers, that the mind has different qualities, one now acting now, another again, – and when ‘fire’ is had the Aumakua comes out into the open with a bang, figuratively and literally quite often.” (Note: My apologies for comparing the reactive part of mind with anything in Huna.)

HRA MRS. KINGSLEY TARPEY, writing from London, reports a growing interest on the part of the younger medical doctors, in the possibilities of diagnosis with the Biometer and of direct healing, such as she uses so very well. Good!

CONTINUING: “JESUS AND PAUL TALK THINGS OVER IN PARADISE” (II)

Note: Many HRAs were impressed, just as I have been, with this excellent work which helps show what Paul added to the teachings of Jesus. It is undoubtedly important that we be able to separate the two teachings in our search for better understanding of the nature of the complex and the possible methods proposed for removing the “blockings” from the “path.” Part 2 of this reprint from PSYCHIC NEWS, via HARBINGER OF LIGHT, follows.

Jesus: Now Paul, I think we should discuss what you called your own gospel and how you came by your beliefs as recorded in your writings. You say you acquired them “not from men, nor after men, neither were you taught; it all came by revelation of Jesus Christ.” (Galatians 1:11,12.) I have no recollection of that.
Paul: So also I told King Agrippa when I …
Jesus: Yes, I saw your account of that. It was lengthy and contained many details. It is now recorded in Luke’s story. (Acts 26: 12-18.)
Paul: Well I remember that great occasion. I was on trial – and how the King himself was impressed –
Jesus: Quite so, but your account of events to King Agrippa is much more elaborate and, if you will pardon me, more rhetorical than the earlier account of the same experience; in fact, the two accounts do not agree. They look like accounts of two different events.
Paul: I have not seen Luke’s earlier account of it.
Jesus: Well, Luke says that all that happened at your conversion was that you were instructed to “go into the city and it shall be told thee what thou must do.” (Acts 9:3-6.) Not a word about any direct revelation from Jesus Christ and not a whisper of any doctrinal scheme from me to you. The “vision” you saw was “a man, Ananias, coming to you.”(Verse 12.)
Paul: Doctrine? I was a great student of the Scriptures.
Jesus: What Scriptures? There were none except the Old Testament writings. Not a word had been written by me, or about me, at  that time.
Paul: Our Scriptures were the only Word from God we knew, and were sacred to us.
Jesus: Paul, I am eager to know one thing. Where did you get those amazing ideas of yours recorded in your letter to the Romans? I shall summarize them: (1) the fall of the whole human race by one single Sin of one single man, Adam; (2) the condemnation of the whole race by that one Sin; (3) my death as a sacrificial blood-offering
to restore the race to God’s favor; and (4) most amazing of all, your idea that man’s salvation depends on God’s election, and neither on man’s deeds, nor on man’s will – what you call Predestination.
Paul: I proved it from the Old Testament writings. I cited the case of Abraham and Hagar (Rom. 9:6), and I made certain deductions from the story about Rebecca (Rom. 9:10-13), also from the case of Esau. My deduction was: “God has mercy on anyone just as he pleases, and He makes anyone stubborn just as He pleases.” (Rom. 9:18.)
Jesus: That had not occurred to me; it is most ingenious. But Paul, did you ever hear anyone say or suggest that I in my lifetime had taught these things or given these astonishing interpretations?
Paul: No, my master, I had to rely on myself, with the books of Moses and the prophets, and while in Arabia I built up my systematic theology for the saints.
Jesus: And launched it on the world as your gospel And these are Your published ideas which have got a start of some years of mine which are only being read now. I fear it is your gospel, Paul, rather than mine that is believed now.
Paul: I would be sorry to think, Lord that the disciple should be before his master.
Jesus: Sorry? Did not you deliberately tell the Galatians that your gospel was final and that if any man or even an angel from heaven, teach differently they were obviously wrong? (Gal. 1:8-9; Luke 9:54-55.)
Paul: No. I saw little of your friends and heard little of your teachings. The stories of your life had not been written in my lifetime.
Jesus: In your gospel, Paul, you make a great deal of the sacrificial value of my death for the sins of men.
Paul: It was the central point of my gospel, and fundamental.
Jesus: Did you not know that I never once referred to any such an idea? Sacrifice was an antiquated idea which I completely ignored. I desired Mercy and not sacrifice.
Paul: You died the death of the Cross – the ignominious death.
Jesus: But Paul, thousands of people died on crosses in my time under the Roman dictatorship of our people, and all for political causes.
Paul: Yes, Lord, but your death was different. I saw it in the light of my study of the old sacrifice as something different and as a culmination of the entire sacrificial system.
Jesus: So I have heard, but was there any single suggestion in all my plain speech, or in my simple parables to the simple, that only through the shedding of my blood could there be remission of sins?
Paul: I saw certain analogies and built up my system of Christian theology on that foundation. Believers must have something to believe and it must be logical, and it must be a system. The Old Testament writings showed that there was no remission of sins except  by shedding blood and I deduced –
Jesus: I know you did all that. But as the gospels, now coming out, will show, I came to teach a new way of life.
Paul: What, then, did you say?
Jesus: I simply said to the truly repentant: “Your sins are forgiven you; go, and sin no more.” “Thy faith hath made thee whole.” “Forgive and ye shall be forgiven.”
Paul: And no word of a mediator between God and Man? And no sacrifice according to our Law?
Jesus: No. No mediator and no sacrifice. I was tired of the pretensions of the priests and the high priests and chief priests,  that only they could approach God. “I desired Mercy and not sacrifice,” as the gentle Hosea did.
(To be continued.)

ORIGINAL SIN, or at least the sin for which Adam and Eve were cast out of the Garden, was that of eating the fruit if the sacred breadfruit tree, according to the Polynesian version of the story. This tree is lulu, and the secondary meanings are (1) “to be possessed by a spirit,” and (2) “to be excessive in strength, as in violent anger.” There is also the meaning of “something stuck fast, as between the teeth in the case of food.” From these meanings, it is to be seen that the thing hardest to deal with in the list of fixation-sins or “missing of the mark” is obsession in some degree. This can be unsuspected by the individual who harbors these “eating companions,” sharing life force with them, and having them inject into the Aunihipili ideas which are foreign to those normally held.

THE SERPENT who tempted Eve was the symbol of such a spirit or devil, also the symbol of a fixation. A fixation, like the Serpent in the Garden, makes one think that wrong ideas are right, and that bad deeds are good. If a Aunihipili spirit lives in one’s aka or aura, it may force its emotions and moods on the victim. If it died as part of a man, from some disease or accident, it may cause illness by foisting all the symptoms onto the body of the living host.

THE GARDEN gives the Huna meanings which show that it was the place in which the contact with the Aumakua was to be made along the aka cord by the sending of the mana. The word for TREE is also one giving the root meanings of aka cord.

ONE CONCLUDES that Adam’s “missing of the mark” was caused by spirit obsession that prevented him from staying in the Garden – prevented him from making contact along the aka cord with the Aumakua. The failure or inability to make this contact is the basic disaster brought on by any form of sin-fixation-obsession.

TO SACRIFICE: This was not to shed blood – not to kahunas who knew the Secret. The word is mohai, and it has the symbolic meaning of “breaking off or stopping acts” (sinful or acts caused by the presence of obsessing spirits or by fixations, we may guess), of “confessing to others or to another,” (which points to some form of recalling the fixations so that they can be confessed or described to another in the process of removing the fixations); of “breaking something” (to break open the store of hidden memories which form the fixations, or “to break open the secret of the obsession”) and “to put something in a special place” (the symbol of the opened aka path and the restoration of the ability to pray and place the thought-forms of the prayer in the aka of the Aumakua).

SACRIFICES WERE MADE ON AN ALTAR, not on the cross. Altar is ku`aha in the Polynesian. Ku is the back or spine and aha the aka cord to the Aumakua. The cord runs along the back bone or through its center and up through the top of the head, then on up to the Aumakua. The Hindus called this the “serpent fire” and it left the head at the “door of Brahm.” The thing offered as a sacrifice was mana – the gift given with love, not because of compulsion. The prayer that went with the gift of mana might ask for help in the finding and removal of the complex-sin-mistake-obsession.

ADAM AND EVE WERE DRIVEN FROM THE GARDEN, or, in Huna secret terms, were cut off from contact with God or the Aumakua as the representative of God, by having the aka cord blocked by the bad things suggested to them by the evil spirits they allowed to live with them. Outside the Garden “God cursed the ground” on which Adam had to grow his food. Curse is the first root the symbol of much mana and the second meaning (1) skin, and (2) a spirit or ghost. The curse was not so much from God as one due to the problem of having spirits taking mana from one to live on and to use to curse one with thoughts and emotions forced on one – evil thoughts, urges, moods, angers and illogical actions so closely resembling fixations that spirit interference and “cursing” might be taken one for the other in many cases. But spirit influence cannot, according to Huna, account for all the “missing of the mark.” Note this:

GOD CURSED THE GROUND SO THAT IT WOULD BRING FORTH THISTLES AND THORNS

“Curse” symbolizes the spirit trouble. Thistles and thorns do not. Pua, root in pua`kala (thistle), means “a mentally deranged person,” but there is nothing in the root to indicate that a spirit causes this type of derangement. On the contrary, the root gives the symbol (in “to tie in bundles”) of the memory made up of clusters of thought-forms – the memory which has escaped the process of rationalization by the conscious Auhane mind when being made, and so becoming a “tangle” or complex. Powerful complexes cause mental derangements which may be too slight to bother or too great to cope with. This “thistle complex” is something to be “cleansed” away (root kala: to wash, baptize, restore to the light). The root puaa in the form of puaa has been given the additional meanings of – (1) “to flee, as a child from parent to avoid punishemnt,” (Which is an exact indication of what the Aunihipili does when it has a sense of guilt or feels that it is “bad” and fears to face the Aumakua across the aka cord), (2) “thin, like a spider’s web.” (This is the old symbol of the aka thread or cord – thin and small and invisible.) (3) “To regurgitate food, as a pigeon feeding its young.” (pua) (Which symbolizes the “forced remembrance of “forgotten” irrational memories which form the fixations, and which must be forced up from hiding into the focus of consciousness so that they can be examined, “re-thought” or rationalized, and changed from a harmful memory cluster to a harmless one? The root pu reinforces this important meaning. It means “to bring forth,” also “a gourd,” and the gourd is the symbol of a thought-form-cluster-fixation as it is full of “seeds” or thought-forms.

THORN translates: “to be angry,” to be filled with fear, to tremble, to shudder,” “to be cold, to shiver.” This set of Huna secondary meanings tells us, again, of the Aunihipili fearing and fleeing from the Aumakua contact.

It gives us the symbol of cold (ice, hail and snow) and of shivering, shaking and being filled with fear, as a result of the harboring of fixations. The full word for “thorn” is kaka`laio. Ka: “to curse” (a repeat on the open meaning when God cursed the ground), to “strike,” and to “bail water from a canoe,” the last two meanings symbolizing the making of contact with the Aumakua which is “cursed” or stopped, and the sending of mana, also stopped because of the “thorn” or complex – the “thorn in the side.” The root kala in the full word is the familiar one: “to cleanse.” Tie end root lai: “for lani, or heavens, a calm place, still water,” gives symbol meanings of three sorts for the Aumakua: its place, its condition and its mana. The root io: “true, real, not imaginary”; gives the condition of the corrected or kala-ed fixation, but in other meanings for this little root we have: “to be loaded down with bundles, (symbol of the burden of fixation thought-form-bundles) and “to flee away in fear” (a repeat on the puaa meaning discussed under the heading of the “thistles”).

THE BAPTISM OF FIRE is explained by Huna. The word for baptise and for “cleanse,” kala, but the root in “thorn,” kaka, which also means “to wash” as well as “to contact the Aumakua and give the flow of mana to it,” means “to cause or strike fire, as with flint and steel.”

FIRE COMES, THEREFORE, AS A RESULT OF THE CLEANSING which clears the blocked path of fixations and spirit interference. To light a fire or a torch or lamp, (hoo`a) is to light darkness, which is the basic or literal meaning of kala, “wash with water, cleanse, restore the light.” The symbol of “the baptism with water” stresses the use of mana and the work of getting rid of the sin-fixations after the making of amends and after giving up doing hurts to others. The symbol of “the baptism of fire” stresses the resulting restoration of contact along the aka cord with the Aumakua so that the “light” may again shine, as from fire.

“IN THE SWEAT OF YOUR FACE shall you eat your bread,” said God in the story of Genesis. “Sweat” is the Huna key word which gives the secret meaning in this place. It is hou to kahunas, and it contains the open and symbol meanings which tell what must be done  as part of the work of removing the fixations. Let me list them:

1. “To thrust the hand into a hole or dark sack, to draw out” (the hidden fixation memories), “to search for something, as in the mind” (to try to remember the fixation memory).
2. “To repeat or do over and over again” (perhaps to recall the hidden fixation memory and live it over several times in order to rationalize it), “to be or to make something new” (this points to the changing of the old fixation memories to NEW and normal memories). (Note that repent comes from the root meaning of “to re-think.”)
3. “To pant, breathe hard.” Symbol of accumulating a mana surcharge, and using it. In this case the mana tied up in the fixation clusters may be released. Or, the mana might be used to cause the Aunihipili to give up the hidden memories or to cause spirits to let go of a victim – the middle mana of hypnotic or mesmeric suggestion, which kahunas used at times very effectively on spirits. This suggestion is symbolized by the last set of meanings for hou: “to pierce, stab, run through the body,” symbolic of forcibly causing the Aunihipili to give up its hidden fixation memories so that they can be examined by the Auhane and rationalized.

“UNTIL YOU RETURN TO THE DUST from which you came,” said God to Adam. “Dust” is huna, also lepo. It is the symbol of the many tiny thought-forms which make up the memories of man – the normal and the fixation memories alike. To return (hoi) means a “vine” and so tells us that the return is to the Aumakua via the “vine”- aka-cord. To be able to make this return, one has to recall, remember, “return to” the fixation memories and drain them off. The good “dust” or memories are those of Huna, while the bad are those of le`po, in which the root po has the greatly significant meaning of “darkness.” One goes back to the “dark” fixations and kala-s them – brings them into the “light” or reason and normalcy. The dust of “darkness” was the dust of fixations and this was symbolized when God said to the Serpent (moo – symbol of fixation), “Dust shall you eat all the days of your life.” – A surprising meaning was included in the word for the serpent-fixation by kahunas. It is “to dry out,” and it symbolizes the fact that the fixation is a memory, and that when the mana tied up by it is released, it then is robbed of its power and can be “re-thought” and corrected. Once the fixations are removed, the return to the Garden is automatic. “Garden” is ki`ha`pai. The roots mean: “to squirt or send water-mana to the Aumakua (ki), to accumulate mana surcharges ready to send the thought-form “seed-clusters” of the prayer itself. (ha), and clusters of fruit (or seeds), tied in bundles, pan.”) The way back to the garden seems to be through the reopened and unblocked path – and only through it.

“WERE NOT THE OLD TIME KAHUNAS able to ‘cleanse’ themselves without the help of a second person?” asks HRA L.K. of Colorado in a recent letter. This raises a most important question. Undoubtedly, the young Polynesians, when beginning their training, were helped by the older kahunas to get clear of any blockings of their paths.

Unfortunately, too little is known of this part of the training. The initiate kahunas, however, were known to kala or cleanse themselves when needed, but all that I have gleaned of this process is that they brushed themselves over with ti leaves dipped in water in a ritual of self baptism, but whether they prayed or chanted or not, is not certain. The only kind of kahuna to use this self cleansing rite, so far as I know, was the kind able to use trained Aunihipili spirits to enforce the primitive justice of the Polynesians with the “death prayer.” The kahuna who did this police work transferred the blame to the individual who had lodged the complaint so that, if the one attacked by the spirits was not guilty and was safe from attack (because there was no guilt sense held by the Aunihipili) and the spirits returned to attack the sender – as they were trained to do – the kahuna would be safe and the false accuser attacked. (This danger to one accusing another prevented false accusations being made lightly.) As we HRAs can all be classed as beginners, it would seem probable that most of those of us who are heavily complexes will need the aid of another.

THE HUNA DIRECTORY

Corrections:

• 16. Change spelling of Lucieus to Lucien Beck. (he reports meeting several New York HRAs through the directory – all “fine people” to have in his group.)
• 30. Change Mr. to read Mrs. Dun H. Nelson.

New Names:

• 38. Mrs. A Cerminara, 2757 N. Oakland Ave., Milwaukee 11, Wis. Student of long experience.
• 39. Mr. Leon A. Higby, P.O. Box 157, Nevada City, Calif. He and Mrs. Higby are both good HRAs.
• 40. Thela Newcomer, R.D. 1, Williamsport, Pa. Much interested in Dianetics and variations of same.
• 41. Mrs. Claire N. Miller, 3835 Turner Ave., Fresno 2, Calif. Always calling attention to new ideas.
• 42. Arthur Crawford, 1000 West 40th St., Austin, Texas. HRA of long standing. Knows many angles.

Report: No trouble of any kind, but many new friends made and many ideas exchanged. I am delighted with the outcome, as are all who have written in to report. A last minute addition: Mich. Good HRA and “Bathometric.”

Special Request

• 44. Jno. A. Morrill, Box 194, Gonzales, Calif. Good student, who asks if there is any HRA in the San Francisco district who would lecture on “Psychic Healing” at the Gonzales Community Church on Sunday, August 31st. Please communicate. Expenses and a fee to the right person.

L.E. EEMAN, HRA of London, and one who’s many discoveries and writings on the materials of the psycho-religious field, has offered his very valuable help in our efforts and has sent as a gift two complete files of his books, with permission to quote from them. These books will be reviewed and studies made based on his findings and methods of getting at fixations and producing healings. His work long antedates Dianetics and his findings will be of the greatest value to us.

HUNA AT WORK. Dr. T.V.C., of Houston, Texas, writes that she read SSBM and began to try out the Huna methods described therein. Here are parts from three letters which have come in at different times reporting on results.

“I am working daily with Huna. The patients remark how much stronger the power comes through. They feel the heat and tingling all through them now. It is not uncommon for bone, ligament or muscle to pull into alignment as the power permeates the body. This I have seen in the short time I have been using Huna. What will a full year of use bring forth?

” … One outstanding thing is that now almost every patient speaks of a ‘peace of mind’ condition after the treatment. The relaxation seems much more complete .Only two cases have failed to respond and in both of these, the patient has seemed to put up a barrier and has warded off the treatment. Perhaps it was my fault as I seemed to draw back at the tone in their voices. I did not try to use Huna in treating them again.

“One case, a woman 35 years of age had been in and out of hospitals for the past 10 years. She had been sent home from the hospital to rest after having endured the pain of having two tubes in her right kidney and one tube in her bladder. The kidney continually bled. Upon reaching home she gained 9 pounds of fluid in the tissues in 24 hours. She was in worse condition than when she entered the hospital. She was brought to me two days after being sent home. I adjusted her very little and used Huna. The kidneys and bladder began to act after the first treatment and she lost the 9 pounds as quickly as she had gained it. After the second treatment all soreness left. She has not spent one day in bed since the first treatment. Three weeks later she developed eruptions on her face like she had had a number of years earlier, at which time she had been treated with X-rays, the treatment failing but leaving sores that penetrated to the bone and which left scars she still carries.

“She said to me, ‘Will you put on the heat? These sores are very painful.’ I did, and before she reached home the soreness had left, and next day the scales fell off and the skin underneath was healthy skin.

“On June 9th, 1952, a man, age 42, came to me for treatment after his medical doctor had advised immediate surgery. On the right side of his throat, between the clavicle and the lower part of the throat, was a tumor approximately three inches long and two inches in diameter, also two smaller tumors the size of birds’ eggs higher up on the throat. I treated with Huna. From the first treatment, one smaller tumor disappeared and the large one showed signs of shrinking. The tumors were hard to dent. On the fifth day the large tumor was soft and only one-third of its former size. Treatment continues daily.”

MANA LOSS AVOIDED. HRA F.P. of Los Angeles writes, “I am not having the same trouble of being ‘bled’ of mana after giving treatments. I now end every prayer action neatly. (I find that) ANYBODY’S prayers for anybody else are better and more effective than ones for oneself. In our group we arrange to trade prayers. I can feel it when someone is praying for me.”
MFL