E-Therapy & Aberrations

September 15, 1952

THE HRA LABORATORY WORK

 

The HRA laboratory work begins to take on form, but not as a center or place where heavy expense would be incurred. Individual HRAs are taking on experiments wherever they may be and we will benefit from what they learn.

TESTING OF “E-THERAPY” was begun over a month ago by HRA C.L. and a friend in Omaha, and by Donald Kendall in San Francisco in conjunction with a friend who is a doctor. The text used is the Kitselman dollar book E-THERAPY. Three months, ago a team started work in Wisconsin, and first reports were that one member of the team was greatly helped and many fixations brought to light and removed by “fire” or physical reactions. The other member of the team made little progress. (No late reports on this team.)

The Omaha team report of August 19th, read, “Haven’t got far with the E-Therapy yet, but have found a satisfactory partner, and we have each had two hours…

Apparently it’s true, though. I certainly feel better, although I did not feel bad before.”

On September 6th came the second report from this team leader. “My partner and I have now had eight hours each of E-Therapy and while each senses changes far under the surface, there has been only one real E symbol for each of us.” (Note: The “symbol” mentioned is the mental picture which the “E” self presents, according to the theory, and which gives the clue to the fixation to be removed.) “Mine was to be halted behind a long line of cars stopped on the highway, to realize that there was no way around, and then to forget about it, only to come back to the symbol later in the session and see the car stalled at the head of the line drive slowly off – with the understanding that eventually the path would be unblocked back where I was.” (Path symbolic of aka cord is intended.) “No ‘fire’ – though from practice, I can induce it at will – no tremolo, no history, no posturing. I can at least conclude that, as written up by Kitselman, it is not foot-washing, that is, not taken-to by the average reader, not workable by all those unskilled in it. No, I think we have yet to find the full answer. With the idea of loin-girding maybe being mana-generation, combined with one man doing something to another actively – could foot-washing depend on fire-transmission perhaps? At any rate, the secret’s got to be buried in the Bible somewhere.”

No report from the San Francisco team has come in as yet.

HRA Kitselman writes that he will begin a series of lectures and demonstrate his E-Therapy, starting September 15th, in Oregon and Washington. Details of plans and places and dates may be had from Lou Green, 3676 Broadway, or by phone from his home evenings – BEacon 0041 – in Portland. The official organ of E-Therapy, is PLUS & MINUS, published by Dee & Bill Swygard, 1370 N.W. 86th St., Miami 47, Florida. (Sample copy will be sent by them on request.) They also have a good book rental and sales department and can supply the book, E-THERAPY post paid for one dollar, also most of the available publications of the Eidetic Foundation of 252 Mershon St., Fairhope, Ala., (good friends of HRA), as well as of the various Dianetics organizations (with which we have as yet but slight contact.)

REINCARNATION IN E THERAPY EXPERIENCE was reported in the lead article of PLUS & MINUS dated August 5th, by David Callison. From session to session he followed his past incarnations, eight in number, from gang laborer in Egypt to labor boss, to scholar in Greece, to king in some unidentified land. Next he was an officer in the Praetorian guard in Rome, then a Yogi in India. In America in 1853, he was Henry Stubbins, and now is his present self. He neatly traces the desires in one incarnation that led to the thing he became in the next, and to a continued conflict with a twin brother in several incarnations, the twin seeming not to have had any yearnings which caused him to reincarnate as priest or potentate – just left him dangling along to reincarnate with or near David to continue their private and endless war, which in this incarnation was ended by having the strife replaced by love. It is difficult to know whether this is to be taken as a straight account of what actually was seen or imagined in the sessions, or whether the long bow has been drawn to illustrate a theory. David ends his article with, “Injury to others is self injury; in this universe every act pays off one way or another. The only completely satisfying activity is the attainment of integration; all else is vanity and the playing of childish games forever.” This sounds like one part Huna and one part Karma. A more elaborate explanation may be of interest in the matter of “integration,” the process of uniting one or more somethings. Let me quote what is given on this subject by Mr. Kitselman on pages 84 and 85 of E-THERAPY.

“It has been said that there are three kinds of teachers – worldly, unworldly and integrative. The integrative teachers do not take sides in this conflict between the worldly and the unworldly elements; they are concerned with the integrative transformation of the individual into a condition that is more spontaneous and less mechanical, more free and less bound……

“Now there are four degrees of integration which are attainable by E-minus methods, with or without the help of E. The first degree of integration is achieved when one fully understands what full integration is and how to attain it. Such a person sees the goal and how to reach it, and thereby becomes free from all beliefs, speculations, and opinions about the nature of personal integration. Being free from theories, this person is theoretically free and has the assurance of arriving eventually at practical freedom or full integration, for the attainment is permanent and irreversible; the total amputation of speculative beliefs is no less permanent than any other amputation. This condition of assurance is achieved by an act of understanding or insight or comprehension; there is no work to do other than this. If the assured person takes up the work of dis-identifying, a second degree of freedom or integration is reached. This involves an emotional integration and lessening of dissipative factors to such an extent that some fire is experienced.

“If a twice-freed person proceeds to eliminate all forms of physical dissipation so that fire-experiences may be attained, the third freedom is reached, a condition devoid of physical identifications. Finally, if a thrice-freed person proceeds to remove all identifications without remainder and becomes one who is spontaneous and free from the re-playing of recordings, the condition achieved is full integration. Such a person never again suffers fear, hatred, or grief.”

“E-minus,” in contrast to “E-plus,” is the conscious mind, it may be noted. Again I quote (Page 79): “The removal of identifications is the entire task of E. It is a subject that E knows all about. Nevertheless, the conscious mind can learn much about dis-identifying, and this is a great help. E-minus is the art of dis-identifying, and is called ‘E-minus’ because it does not depend upon E at all and can be done by persons in whom E does not manifest.”

On page 7: “The ordinary mind is full of opinions, motives, and compulsions and has limited fields of interest and action; E is not conditioned or compelled in any way and does not seem to be interested in limited fields or abilities. The ordinary mind and E co-operate in us, although they are different in character. The nature of this co-operation is something to think about, and what this particular kind of thinking does to us is also something to think about for it is the gateway to all that is wonderful.”

And on page 1: ‘”Would you like to be fully integrated? To be directly aware of things – without needing to sense them or think about them? – to realize a state of being in which there is no obstruction?”

The “obstruction” which is to be removed by this process of integration of the subconscious, conscious and superconscious, is not described as a complex, so the therapy consists of using the conscious mind to study the individual thoughts, drives, emotions and goals, then to evaluate them, change them to the ideal in so far as is possible, beginning to live up to them – and then depending upon the E or superconscious to work over and remove all the complexed things of the subconscious.

The Vedas of India, of which Mr. Kitselman is a student, make much the same approach to the problem. One reads from the Bhagavad-Gita (page 17, Judge translation), “When thy heart shall have worked through the snares of delusion, then thou wilt attain to high indifference as to those doctrines which are already taught or which are yet to be taught.” (And on page 19) “He who attendeth to the inclination of the senses, in them hath a concern; from this concern is created passion, from passion anger, from anger is produced delusion, from delusion a loss of memory, and from the loss of memory loss of discrimination, and from the loss of discrimination loss of all! But he who, free from attachment or repulsion for objects, experienceth them through the senses and organs, with his heart obedient to his will, attaineth tranquility of thought. And this tranquil state attained, there from shall soon result a separation from all troubles; and his mind being thus at ease, fixed upon one object, it embraceth wisdom from all sides… The uncontrolled heart, following the dictates of the moving passions, snatcheth away his spiritual knowledge, as the storm the bark upon the raging ocean… The man who, having abandoned all desires, acts without covetousness, selfishness, or pride, deeming himself neither actor nor possessor, attaineth to rest. This is dependence upon the Supreme Spirit, and he who possesseth it goeth no more astray; having obtained it, if therein established at the hour of death, he passeth on to Nirvana in the Supreme.”

The “snares of delusion” strongly suggest that in its original form, and perhaps in symbols and code, just as in the Bible, the Bhagavad-Gita may have contained a duplication of much now being plainly seen in Huna and in these other early writings and accounts. The “snare” is Huna for complex or fixation-obsession. The “heart” is naau, in Huna and is the seat of the Aunihipili which holds the fixation units and which hides them, clings to them stubbornly, and which causes the reactions to them.

The popular explanation, in the West at least, is that one uses the conscious mind to force the giving up of all desire, anger, etc., etc., and to force the man into the middle of the road where he is free from the influence of the “pairs of opposites” such as love and hate, grief and joy, and so on. Apparently the writer of the Bhagavad-Gita knew more of the nature of the Aunihipili and of the fixations than he was free to tell, except in the veiled terms of Huna and Biblical initiates into the wide-spread lore of  the kahunas.

In addition to the pairs of opposites, which one had to cease to allow to move one, there were recognized the “three great qualities” (page 100) “called sattva, rajas, and tamas: light or truth (check “light and truth” in the New Testament, and the Laa and Mana`oio of Huna), passion or desire (Auhane matters), and indifference or darkness, (“darkness” or po symbolized the “unenlightened” Aunihipili in Huna) – are born from nature, and bind the imperishable soul to the body. Of these, the sattva quality by reason of its lucidity  (light? reality? truth?) and peacefulness entwineth the soul (combined Aunihipili and Auhane, being “entwined” by the Aumakua?) to rebirth through attachment to knowledge and that which is pleasant. Know that rajas is of the nature of desire, producing thirst and propensity; it… imprisoneth the Ego (all three selves or just the lower two?) through the consequences produced from action. The quality of tamas, the offspring of indifference in nature, is the deluder of all creatures… it imprisoneth the Ego in the body through heedless folly, sleep, and idleness… When the qualities of tamas and rajas, are overcome, then that of sattva prevaileth; tamas is chiefly acting when the sattva and rajas are hidden; and when the sattva and tamas diminish, then rajas prevaileth.

It will be observed that the qualities of the three selves of man were either very imperfectly understood by the writer of the passages just quoted, or that the inner Huna meanings have been lost since the original was written.

In any event, while the tamas or Aunihipili quality was seen as something distinct in the Bhagavad-Gita, in the New Testament, where it was described only as the “heart” (“As a man thinketh in his heart,” etc?) the nature of the “snares” or fixations was better understood. In the one system, the Auhane was given the entire task of reforming the thoughts, desires and life of the man. In the other, the Aumakua “Father” was the one to help get the fixations and the obsessional influences corrected, as we see in the rites of the foot-washing, the communion and (the event of) the crucifixion.

While, in Huna, stress was laid on the making of amends for hurts done others – the only recognized “sin” – and upon the kala or cleansing away of fixations, especially those based in the sense of guilt, in the teachings of Jesus the conversion came before the repentance which included making of amends. This is a most important addition to the series of steps to be taken to bring about the full freedom from the sin-fixation-obsession “snares.”

There is something very peculiar and impressive about the matter of the individual bringing himself to the point at which he is willing to relinquish his pet sins, secret sins, hates, dishonesties and all those things which make up the known sins. The majority of people cannot bring themselves to give up the habitual attitude they carry toward life and their associates and surroundings. Either habits of thought, reaction and attitudes or fixations cause us to cling to the old ways and to justify ourselves in every single thing, although we know it is often more of an excuse than a justification. The more neurotic or psychotic one becomes, the greater the resistance there is to pressure from the outside to give up the griefs, fears, hates and habitual ways of acting and reacting.

There can be no denying, however, the great and peculiar sense of uplift experienced when once the decision is reached to turn over an entirely new leaf – to be converted from the old ways to the new. In revival meetings they know of this reaction of relief and joy. In books it is sometimes called a “religious experience.” It may be something that has its roots in the deep and oppressive sense of guilt that confronts the individual when he is brought to consider his evil ways and is urged to reform. The sense of guilt leads to the “mourners’ bench” and repentance as part of the conversion. It is as much an emotional battle and experience as it is a mental one.

In Dianetics and E-Therapy, as well as in most psychoanalysis, the turning over of a complete new leaf is left out of the process. The patient is allowed to keep his cake of “sin” and, unfortunately, cannot eat it and at the same time have the fixation stomach ache cured.

In the history of Jesus, many people were said to have been healed with no preliminary conversion, repentance or baptism. A few were required to do some act or other. A number were commanded to have faith, some were told that their sins were forgiven them. This is all external or on-the-face-of-things material while the several rites before mentioned, contained the Huna or secret elements. It may be that direct healing despite fixations was possible, but it seems more reasonable, in the light of what we know of fixations causing illness, that healing was better performed if the fixations were first removed. And, as the first step toward removing them, the conversion cycle had to be accepted and experienced. It is also reasonable to conclude that the Aumakua cannot take steps to help open the blocked aka cord or path until the conversion step is voluntarily taken by the one needing help, even if a foot-washer or helper with a cleared path is standing by ready to send the mana to na Aumakua and make the prayer for the help in clearing the cord. This is the point to which I have been trying to lead up. For many it will be a most discouraging point to make because they wish to be healed but do not wish to turn over the new leaf and arrive at the new attitude toward life. Many would rather keep the cake of sin, even if they know that the eating of it causes all their woes.

I have a growing suspicion that when we have reached the stage in our evolutionary growth at which we should begin to grow up and put away the childish things of “sin,” the Aumakua may allow us to be punished by our own folly and hammered by circumstances and the illnesses caused by fixations – all in order to force the forward step. I may be wrong in this, of course. It may simply be that with the path blocked and the mana offering to the Aumakua not automatically given or otherwise obtained, the Aumakua cannot play its part in the individual life and keep it on an even pleasant, healthy keel.

The necessity for the conversion step is seen clearly in the work of the “Eidetic Foundation,” if not yet in E-Therapy and Dianetics. HRA Dave Dobbs, of the Foundation has, in fact, been instrumental in helping me to see from the Eidetic point of view as well as that of the teachings of Jesus, that the new leaf has to be turned before progress can begin in clearing away fixations. Here are parts of a very thoughtful letter written for us out of his exceptional experience and containing much which he feels to be of greatest importance.

FROM THE LETTER OF DAVE DOBBS, H.R.A.

“You have asked several questions concerning the newer techniques which we are developing and using. As you will soon find out if you begin to play with them, they are NOT for people who want sympathy and who wish to keep their aberrations. We even have some hotter techniques on the way – “value processing.”

“This stuff is getting pretty brutal in its very simplicity now, and it weeds the men from the boys in a hurry. Of course, the speed and the approach has to be watered down with a lot of illusion to make it acceptable on the level of the general public. The average person does so hate to give up the value he has placed on his aberrated social ‘realities,’ beliefs or convictions.

Christ was trying to tell people how to become optimum (to be cleared of fixations so that they could function at the height of their native ability, MFL), and did so very clearly, we now find. People insist on translating his statements and parables, all of which applied to the thought-emotion spiritual level, down to the material or physical level where they make no sense at all (in terms of the presence of fixations).

“The basic data appear to be contained in this: ‘The Kingdom of God comes not by observation. Neither shall they say, lo here, or lo there: for the Kingdom of God is within you.’  This says that one must find his own inner reality; that he must contact his Aumakua as the basic personality and integrate himself with it. That external or objective realities are illusion, since everyone’s idea of what makes up the objective realities are different. Desire for agreement (as I understand this term, it is used to indicate the conscious or, especially, subconscious effort – perhaps of a fixation nature – to imitate an act, a condition, a person or be like it. MLF ) stems from the desire NOT TO BE ALONE, which we regard as the basic aberration. Actually, we are all always alone, and always will be. We are all individuals, and all are different. Language and words do not really communicate, since no two people agree on definitions, and the word ‘apple’ brings completely different objects, times, scenes, and associations to mind, in each of us. Telepathy is the only true form of communication, and this ability children postulate away at an early age ‘to be like other people,’ who have also done this in childhood.

The second part of the data which Christ had to give is this little bombshell: “He who findeth his life shall lose it, but he who loseth it for my sake shall live forevermore!” Now what did he mean by this? On a physical level, the first part means nothing whatever, and the second leads only to the pagan idea of Valhalla or something similar. BUT, on an emotional-thought level we have the very essence of processing-out aberration.

“He who findeth his life” – he who places value on material things, on social realities, on agreement with people, on externals – he who is made happy by agreeing with external realities, ‘accepting’ them, he who finds his life in the world of externals – – –  “SHALL LOSE IT.” Such a person must give away, turn off, block and suppress, all his higher capabilities and perceptions. He must believe all sorts of things that are untrue concerning himself, and to do this he must destroy his internal communication, his memory, the sense of truth within himself, cut himself off from his basic personality, ‘block the aka cord’ to his Aumakua. In other words, he loses his immortality as an unaberrated soul. Instead of becoming an astral teacher, he must incarnate again and again on this plane, until he sees the light sufficiently to progress to his higher destiny.

Christ says that to regain contact with ‘I,’ to regain the life one loses in the process of aberrating himself in order to agree with people, he must give up the values he has placed upon these material things, these external realities, and upon his very physical life itself, upon his body. “He who loseth his life, for my sake…” This is to give up the emotional values placed on externals. Actually the trees, the grass, stones and stars do not CARE what happens to any individual. It is we who place emotional values on things. The universe only records happenings dispassionately. In re-evaluating our pasts, we do it in the same manner, assessing cause and effect – assuming responsibility for ourselves, determining WHY and HOW we did things. Learning HOW we aberrated ourselves, how we gave away our higher capabilities such as control over matter, energy, space and time, and perfect communication (communication, as I understand it, is the ability to recall all subconsciously held memories, with no blind spots where fixations hide from us, MFL). And when we allow ourselves to know WHY we did these things, in terms of the desire for agreement, for sympathy, for control over other people, then we regain these abilities and again become integrated with our Aumakuas.

You see, aberration is WHAT WE BELIEVE, and what we believe is true, for us. An event happens to us. We make decisions about it and have thoughts about it. And what we decide is decided forevermore, until we return to the original decision in memory and re-experience the emotional state there for the express purpose of removing or disagreeing with it. In this way we again find our own internal reality and truth.

A person who is high enough on the tone scale (a scale by which one’s amount of aberration is measured, MFL) handles his aberrations in an almost instantaneous fashion by ‘resistance.’ Supposing an optimum (one whose fixations have been cleared) person must take a train ride, or wants to do this… He feels some resistance to the idea of riding on a train, perhaps he feels an uneasiness or a little fear.

This he recognizes as aberration, since he should be able to do whatever he wants to do without effort. So, in a fraction of a second, he builds up his awareness of his body-mind state of fear, and his desire to know HOW he came by this uneasiness and fear. Immediately these internal perceptions lead him into the memory of the incident which is causing them, and he allows himself to know the truth that is there. WHY he did these things – what realities he agreed with and why. This is the memory, the ‘facsimile’ he uses to make himself afraid of trains so that he can get out of riding on them. He allows himself to know the truth, in terms of cause and effect as evaluated by his Aumakua, and the truth makes him free.

Suppose at the age of two he was taken on a train to visit an aunt whom he disliked, and got nauseated in order to get himself taken back home, thus avoiding the visit. Or he may have pretended  that he was nauseated. He WANTED TO BELIEVE this about himself – to believe something that was not true. When this incident is investigated in terms of internal perceptions, for the purpose of removing the aberration – of becoming able to take or leave trains as he pleases – the aberration blows out as soon as the HOW and WHY of it are known. And we can know this about everything in our lives if we build up our desire high enough and ALLOW ourselves to know what internal senses are telling us.

“In processing, we sometimes take several hours to remove an aberration which an optimum individual handles in a fraction of second. The catch is that the person must WANT or DESIRE to change, to get well, to give up his aberrations. Higher realities must be presented to a person in order to stimulate this desire, which is what ‘Basic Realities’ is designed to do. But a person who does not desire to know the truth is made very unhappy by contact with it. The resistances come up, and he will not deal with them nor allow himself to know their sources, nor to re-evaluate them. The keys are COMPLETE SELF-HONESTY, and FULL RESPONSIBILITY. The matter has nothing to do with blame, but is just dispassionate cause-and-effect. The average person has dodged almost all responsibility for himself and his actions for so long that the road back is not easy.”

Comment: Our thanks, Dave. Your letter helps greatly to give us an idea what you at the Foundation are thinking, and how you are working. What you find will be found for us all and add to our working tools.

HUNA DIRECTORY ADDITIONAL NAMES

• 48. Mr. Cyril Taylor, Broad & Union Landing, Riverton, N.J. One of our first HRAs and a student of clear perception and deep understanding
• 49. Mr. A. G. Meuer, 1609 W. North Ave., Chicago 22, Ill. Phone is Capital 7-6534. Would like to know other Chicago HRAs
• 50. Mrs. Stella Slocum, 4032 Woodlawn Ave, Seattle 3, Wash. Would like to hear from other Seattle HRAs. She conducts a group
• 51. Miss Florence E. Wilcox, 2921 Francis Ave, Los Angeles 5, Calif.
• 52. Mr. Charles F. Drysdale, 641 O’Farrell St, San Francisco, Calif.
• 53. Mr. Harvey Powell, 236 N.W. 5th St., Miami, Fla Many interests. (Last three seasoned students who invite HRA letters)

MFL