Kuda Bux, Fire-Walking & The Bovis Biometer

October 1, 1952

THE AURAMETER by Verne L. Cameron

The Aurameter has at last come off the presses and mimeograph, and a fine example of such combination printing it has turned out to be. The work of editing performed by HRA Meade Layne of Round Robin and BSRA fame is outstanding, and the mechanical production by “Talk of the Times” is most satisfactory. The illustrations, done by a special process, make it easy to understand the descriptions of the Aurameter, the mechanics of the instrument, its general structure and appearance, the auras, the cones and other things mentioned. 81 pages in all.

Not only is the aura discussed, but the the whole field of dowsing for water and minerals is taken up. HRA Cameron tells his story simply and swiftly, explaining how he came to take up dowsing and how he developed the Aurameter. He tells of the mysterious force he has found gathered and projected by his cones, and of experiment after experiment. A whole section is given over to the Aurameter in its relation to “Vitic” force. The materials reported from time to time in the HRA Bulletin concerning the Aurameter and tests made with it have been collected, edited and given a place in the book, I am proud to be able to say.

Not only is this book and its materials of great interest to those of us in the HRA who have eagerly watched the work being done by HRA Cameron, it is work that is basically pioneer fringe stuff in the study of the aura of the human being. Nothing like this study has ever been made before, and the discovery of the auric figures and formations over the head of his young son, his daughter (age 24), and over the heads of myself and other HRAs, is entirely new. Psychic sight has been reported now and again, and different mediums have reported figures and auras and conformations over the heads of people, but in no case, so far as I can recall, have any two of them seen the same thing. This lack of agreement on the part of the psychics has thrown doubt on all their “seeing,” and for this reason, a purely mechanical method of tracing aura outlines and the outlines of thought-forms, is of such importance that it marks a new milestone in the progress of Psychic Science and of that part of Physics which should deal with the new forces and the new aka-etheric or auric substances.

The strange “wing” formations from the shoulders of people has been discussed and illustrations show the odd forms taken by juts and projections at different parts of the human body. Beams of force are discussed and illustrated also, with the history of the use of the Aurameter to locate trouble in various parts of the body, whether the trouble be a bad tooth root, a point in the spine needing some adjustment, or a gall bladder which is not normal.

Many things which are provocative in the extreme are discussed, even though research is still going on to learn their full significance, such as the strange “fan” auras around signatures, no two of which are alike. (The edition is limited. $3 postpaid. Add sales tax. Order from B.S.R.A., 3524 Adams Ave, San Diego 16, Calif.)

KUDA BUX TELLS OF HIS TRAINING

Kuda Bux tells of his training in an article in the July number of Argosy magazine. It will be recalled that he was mentioned in SSBM as one of our great modern fire-walkers and that he also has for years demonstrated his ability to see with his eyes completely covered and sealed by wads of dough and many bandages.

HIS SKIN MUST BE EXPOSED at some point, however, and in what would be a direct line of vision with the object in order to make “eyeless sight” possible for him. For example, if something is held between him and the headlines of a newspaper, he cannot “see” around or through the obstacle to do the reading. He does not explain why this is, but it seems to be the theory that he is able to make his exposed skin sensitive at any point so that he can “see” with it.

THIS SUGGESTS TO US the possibility that he sees through his aka body eyes, as a ghost might do, and that the aka eyes may be moved here and there by moving the aka body in its relation to the skin of the physical body. The other obvious explanation would be that he was able to project a “finger” or ectoblastic rod of aka substance with an aka “eye” at the end to be used to see and read. This projection, however, should, according to our Huna theories, be able to bend around intervening objects, or even penetrate things such as cards or sheets of paper. In our “box tests,” we identify objects hidden inside pill boxes. Blind persons often develop the power to see sufficiently without eyes to identify objects and to enable them to thread their way through the aisles of stores.

AT THE AGE OF THIRTEEN, Kuda Bux relates, he saw a professional magician perform and decided that he would learn the profession. He joined the show and was taught to do the simpler mechanical tricks with rings and other props. But this was not what the lad wanted. He desired to learn to perform genuine magic. At the age of sixteen, and after spending three years as an actor with a traveling theater group, he had saved two thousand rupees and was able to start on a search for a teacher.

HE FOUND A YOGI and began to study posture and the control of breathing and muscles, being assured that if he developed his body and his control over it in this way, he would at the same time develop his mind and his mental power to concentrate – this being of prime necessity for one aspiring to perform genuine magic.

CONCENTRATION was needed to prevent the subconscious mind from dividing its attention and skipping about from one idea to another. He does not say what terms the yogi used, but tells his story in terms of the conscious and subconscious. His major point is that by practice one learns to concentrate both parts of the mind on a single idea or mental picture to the exclusion of all else. This, his teacher explained, was hard, slow work. He said that with some fifteen years of daily practice, one might be able to hold the mind concentrated on a single item for as long as three and one half minutes.

THE FACE OF HIS LOVED BROTHER was visualized by Kuda Bux every evening while he sat with closed eyes. When his mind began to be unable to hold on and to wander, he stopped until the next evening. He found that the conscious mind (not mentioning the subconscious as possibly also involved in the matter) had tired, he let it rest for twenty-four hours.

TWO AND A HALF YEARS of this steady practice resulted in his development to the place where he could hold the visual picture of his brother’s face for two and a quarter minutes. At that time a peculiar thing happened. He lost his sense of smell. It never returned. He has no idea why. With money gone, he traveled again in the show business, but kept up his daily exercises. One day he chanced to see  a demonstration of fire-walking. After the walk, the members of the audience were mockingly asked if they wished to try the art. Three different ones decided to try their ability, among them, Kuda Bux. The first two were severely burned. Then came his turn.

HE CONCENTRATED HIS MIND on the idea that the fire was COLD. He told himself that it was cold and would not burn him. His concentration was so perfect that he was aware of the fire and nothing else. He walked across it, and was not burned. Much excited and highly pleased, he told himself that the power of magic was at last coming to him. He suddenly remembered that his yogi teacher had told him of certain holy men who were able to use the power to see with closed eyes, and decided that he would try for that goal.

A CANDLE WAS PUT TO USE  and each night he sat with the flame about sixteen inches from his face, level with his eyes, staring at the black part of the flame rather than at the yellow or mauve parts. Concentrating on the black part was simply to aid the entry into complete concentration. Soon the flame was no longer seen. He then closed his eyes and concentrated on his brother’s face. By the time his twenty-fourth year had arrived, Kuda Bux could hold the visualized face a full three minutes.

USING A PACK OF CARDS, after performing his usual exercise each evening and pausing for a cup of coffee, he concentrated on actually seeing the cards with eyes covered. (Kuda Bux eats meat and smokes, but finds that this has no bad effect on his special abilities.) Much as we do in our box experiment training, he would wait for a visual impression of what was printed on the card, then write down his impression, in this way taking up a number of cards before checking to see what his score had been. Almost at once he could make correct reading of about sixty cards out of seventy taken up.

Two years later HE WAS ABLE TO READ A BOOK “right through,” and at that time such reading or “eyeless sight” was added to his regular conjuring performance. Soon he was traveling in Europe and America. Although fire-walking is not part of his regular act, he has demonstrated it successfully at least three times, and under test conditions. It is to be supposed that he used his former method of visualization and concentration in which he pictured the fire as cold and harmless. In the London test (described in SSBM), he paused at the end of the trench of coals, lifted a hand, closed his eyes and, it was said, made a silent prayer. On one crossing he leaped suddenly from the coals to the ground at one side, saying later that his feet had started to burn. He explained later that he could not repeat a crossing at the request of his investigators because, as he put it, “the power has gone out of me.” It is to be supposed, that if he had been using his concentration method, he had exhausted the power to concentrate for the time being, at least.

SO WE ASK, IS TRAINING FOR FIFTEEN YEARS, with the yoga exercises and with concentration of the two parts of mind an absolute necessity for fire-walking or eyeless sight? We might also ask, is it a training that might result in the ability to heal slowly, instantly or otherwise? Or would it make a man free from the “sins” of hurting others when such hurts have taken the form of complexed guilts in the Aunuhipili? Or would it remove the shock complex or the influence of “eating companion” spirits which influence our actions, emotions, thoughts or, going beyond simple influence, obsess one to the point of taking over the body and keeping it?

THE SOUTHERN CALIFORNIA INDIANS whose fire handling and healing rites were described some time ago in one of the Bulletins, and who taught their methods to a Palm Springs artist, knew nothing of yoga or concentration exercises over a long period of years. They danced, chanted, brushed the coals with owl feathers, prayed to spirits of some kind and of some level of evolution, then – as they explained to their friend, imagined their hands getting hotter and hotter until they were as hot as the coals after which they picked up the coals and handled them with no resultant burns. The artist tried this method of making his hands hot, and was also able to handle live coals with impunity. He made no mention, in telling of his experience, of having to take a long training of any kind to be able to imagine his hands growing hotter and hotter and hotter.

IN HONOLULU, as Charlie Kenn wrote in his book, Fire-Walking from the Inside, the ability to fire-walk was thought to be gained by reciting certain set prayers, observing certain rituals in making ready the materials for the fire, lighting it, etc. The night before the performance, the Polynesian chief in charge of the work watched the piled logs which had been set ready to be burned next day, and when he was convinced that he had seen spirits of some kind dancing on the pile, decided that all was well with the magic end of things, and went home to bed. The next day, after the fire had been burned down and the bed of rocks was ready, he made a final set prayer, did a ritual beating of the rocks with his branches of green tea leaves, and marched unharmed across. Moreover, he invited the audience to cross, and in four tests, over 500 did so, with only about a dozen being, for some unknown reason, burned to a greater or lesser degree.

NOT FOR TWENTY YEARS had this fire-walking chief done fire-walking. There was nothing said of any period of practice except to memorize the prayers and the rites to go with them. Mr. Kenn was able to get himself initiated into the work and was assured that, should he wish to stage a performance at any time, he could do so. No healing was involved and no religious rite other than the prayer appeal to the “gods” who furnish protection if asked in the right way. The four performances were given to raise money to return a group of stranded young Polynesians to their homes on southern islands.

THE “GODS” WERE NOT EVEN NAMED in the ritual prayers. In one prayer one goddess is addressed as, “Oh-great-woman-who set-fire-to-the-skies.” In another place the phrase is used, “O host of gods! Awake! Arise!” If there was any concentration done on a mental or visual picture of the fire pit and rocks being made cool, it was done in connection with the fourth and last invocation, just before the first crossing, and when repeated exactly twice more for the second and third crossing. (Only then did others cross.) To refresh our memories, let us again consider these final words of invocation in their English translation.

0 ye attendants of the fire-pit!
Extinguish the flames!
0 dark cool heat! 0 light cool heat!
The fresh water! The sea water!
The heat of the fire-pit!
The low flickering of the fire-pit!
Hold up the footsteps of the common people advancing,
Fan away the heat of the atmosphere!
0 cold beings
Let us lie down together in this fire-pit.
Hold fast the fan, 0 Great-Woman-who-lights-the-skies.
And let us go to the center of the fire-pit.

Mr. Kenn wrote in trying to explain it all, “The Hawaiians say ‘Prayer is the most essential thing.’ The meaning is that prayer conditions a person to receive the blessing he seeks, and faith and understanding are the essential qualifications.

“Thus, from the native’s point of view, the materials used, and the invocations uttered, impress his mind that every precaution has been taken care of and everything is in his favor.

“He knows that his deities will come to his aid because he has taken care of them, for the life of the kahuna is the Aumakua, and the life of the Aumakua is the kahuna. Each needs the other to survive.”

THE SANDWITHS, GEORGE AND HELEN

The Sandwiths have, recently been making careful studies of fire-walking in Fiji, as performed by Hindus who have settled there, bringing their religions and rites with them, building small temples, and carrying on as they did in India. Last week a fine set of photographs arrived showing the latest set of ceremonies, also the ritual of cleansing, the procession and the small temple. With the pictures came excellent notes on what had been observed and what could be learned from the Hindus, the latter having come to be their good friends. In the light of the fact that we have not, after all these months, been able to say to a certainty just what fire immunity is or just what causes it, the fresh material is of great value. I will give parts of it here.

“During the ten days of purification before the fire-walk, the fire-walkers eat only fruit and rice, drink only milk or water, and remain entirely continent. They ‘tune into the Power’ at the temple, where the effigy of the goddess, Marriammam, seated on her tiger, is the ‘earth’ or focal point of the Power. They continually test the strength of the Power and their receptivity to it. When individual members are possessed by it, they are publicly lashed with a great whip by the High Priest or Sadu – holy man. If good progress is being made, the stripes will not draw blood or leave even a mark. One who is temporarily possessed by the Power will usually talk a lot and at a great pace. There is always someone at his (or her) side who takes note of what is said, and at the same time exerts a calming influence on the one possessed. Sometimes the person will throw himself about on the ground, foaming, while his temporary guardian talks to him gently until he is himself again.

“It appears that while individuals are possessed they give instructions to the others from the Power, these being duly carried out. The Power itself appears to give telepathic or intuitional instructions to those who are tuned into it. Our Hindu friends evidently do not want us to become clouded by religious dogma, for they use the word ‘Power’ when speaking to us of the goddess.

“Not only do the fire-walkers constantly tune into the Power, but they also appear to offer up Power (or the low mana?) to the effigy of the goddess at the focal point. After all, this is Huna in so far as offering mana to a Higher Being and tuning in with it. Mana is created by dancing and invocations. The High Priest and the fire-walkers dance in front of the effigy of the goddess – a doll about four feet high all decked out in finery. They form a circle before the shrine and point their left arms toward the center. Usually during the dance, one of the dancers will become possessed – giving a cry and falling to the ground.

“During these preliminary rites and while the preparations are being made, the Power inside the temple becomes as much as one can bear. When we were taken inside for a ceremony of initiation, it had the effect of making both of us want to dance for joy! The Auhane becomes numbed, and there is a strong urge to behave in a purely intuitional manner. The Power appears to the inner vision of those in the inner temple as goddess Kali or Merriammam.

“This very personal approach to the Power was demonstrated for us at another fire-walk at Navua, when we saw a lovely Hindu girl of about sixteen approach the fire with both arms outstretched, and a smile on her lips as if she were just about to walk into the arms of her lover. She danced across the fire, with her cotton robe around her legs un-scorched. Last year at Suva, the High Priest walked across the fire with his cotton robe dangling just a few inches above the coals although the heat was so great that it scorched ones face twelve feet away from the edge!

“Materials do not scorch during the fire-walk. The Power seems to be very constructive. The night before the Suva fire-walk, this year, we saw a girl who was perhaps in her late twenties carried up and laid before the outer courtyard of the temple in front of a bowl of fire. We were informed by one of the onlookers, a Muslim policeman, that the girl had been paralyzed from birth. The High Priest came out of the inner temple and spoke to her; within a short time she was wagging her head from side to side, and before long she got up and staggered toward the temple door with a shambling walk like that of some strange animal. This she was able to do unaided, although her mother walked by her side. She cast herself down before the Power and remained some time in deep prayer, then arose, and walked off, apparently cured.

“Many of the women came to the temple to be cured of barrenness. We were informed that the treatment was very effective. A sacred phallic stone inside the temple is probably the focal point used by the Power in this type of healing ceremony.

“The High Priest also casts out devils. We heard a man screaming in front of the temple, but there was such a crush of people that we could not see what was happening in this instance. However, one of the Committee of Fire-Walkers told us later that the High Priest will advance on the one possessed by a devil and seize him by the hair, holding him in that way while someone else pinions his arms. The High Priest will then talk to the devil inside the man or woman, and ask it why it has come to live with and prey on its host. After hearing the explanation – which the devil evidently is forced to give because of the superior Power radiating from the goddess through the High Priest – the High Priest orders the devil to leave the victim and never return. It is warned that if it is so foolish as to return, the Power will destroy it.

“This technique reminds one of the methods used by Dr. Carl Wickland, as described in his book, Thirty Years Among the Dead. He conversed with the spirits after they were dislodged by electric shock from the patient and had entered the body of his wife, who was a medium. Arguments and explanations and the help of spirit guides caused the devils to go.

“Before the fire-walk this year in Fiji, we went to see our friend, Mr. Lawes, the Commissioner of Police, who had recently arrived in Fiji from Kenya Colony. We asked his opinion of the fire-walk, and he immediately summoned one of his senior officers and put the question to him. This officer told us that all of the Hindu fire-walking there was considered genuine, and explained that it was nonsense to say that anything was used to put on the fire-walker’s feet. They walk barefoot about ten miles along a hot and dusty road during the last two days of preparation, from the creek where they are ceremonially bathed, to the temple. Also, the sharp wires and skewers thrust through the cheeks and skin cause no flow of blood when withdrawn. The fire-walk itself is so hot that if a handkerchief is throw upon it, it is consumed at once.

Here are the descriptions of the accompanying photographs: [Not included]

1. Old effigy of goddess Marriammam – sitting on a tiger – being carried in the procession before the fire-walk.
2. The new effigy of the goddess, carved out of a log of wood by an old man of Nandi. The effigy may be seen as it stood in place in the temple before the fire-walk.
3. Lighting the fire. About 40 tons of wood were burned, taking some 14 hours. The fire is lit in a small square trench inside the fire-pit on top of some fresh limes. A fire-bowl is brought from the temple, no matches ever being used. Thousands of prayers, written on paper, are burned, together with dry mango sticks and blocks of camphor. Warm butter is added to the conflagration, and more camphor until the blaze is sufficient, then the logs of wood are stacked on end in cone fashion over the flames. The little boy standing to the right of the fire in the picture walked over the red hot coals on the following day with complete confidence. On the left is shown an attendant holding a long whip lash used for keeping away Fijians, with their ‘unclean black magic.’
4. The burned down wood leaving a heap of ashes and live coals, ready to be raked out level before the temple for the fire-walk.
5. The fire-walkers at the creek immediately after the purification rights and before walking in the procession to the temple.
6. Fire-walkers, after the purification rite and still at the creek, having the wires and skewers thrust through cheeks and folds of skin. These will not be withdrawn until after the fire-walk. Upon withdrawing them, no blood falls. No pain is felt.
7. Fire-walkers with all the wires and skewers in their bodies ready to begin the walk in the procession to the temple for the fire-walk.
8. Fire-walkers holding rods and leaves of the Neam tree as they walk in the procession.
9. A fire-walker saunters across the fire followed by a small boy and two men carrying on their heads Khalasams – like large cones of mixed greenery – (one for each effigy of the goddess).The Kalasams represent the Super conscious state of mind, and are somewhat similar to the auras which Verne Cameron has located just above the head with his Aurameter.
10. Fire-walkers crossing the long bed of coals and ashes.
11. Fire-walkers crossing the long bed of coals and ashes.
12. The procession on the way from the creek to the temple, showing the two Kalasams being carried on the heads of fire-walkers, and the goddess, mounted on her tiger and shaded by umbrella and ornaments.

“One fire-walker remarked to us after the ceremony, ‘This is something that really works. It is not just talk and promises.’ He also said that Europeans can also perform miracles of healing and fire-walking by tuning into the Power, if they will undertake the rigorous preparations of purification beforehand.

“One of the men, who carried a Kalasam on his head – ordinarily an attendant at the Suva hospital – told us that it was a terrific honor to be allowed to carry a Kalasam. He also said that one can never tell how one is going to cross the fire until it is reached. One might dance ankle deep in the ash and coals, or one might find that despite all the preparations, the best that could be done would be to run across – quickness and slowness depending on the state of inner purification and upon the tuning to the Power.

“During the fire-walk, one man who was carrying a Kalasam crossed successfully the first time, but upon starting the second time, began to dance on the red hot ashes, and to our horror suddenly started to stagger. Somehow or other he got to the side of the pit, still with the Kalasam on his head, but some of the flowers had fallen off of it on the bank. The High Priest, who had been standing near the spot, and who quite possibly expected something to happen, was furious with him. Later we were told that the cause of the trouble had been the touch of a European man with a camera – a touch on the arm which had defiled the fire-walker. Next year greater precautions will be taken to prevent such a happening.

“Another man, who had gone through all the preparations and purification to get ready to fire-walk, told us that he had been bitterly disappointed and could not take part in the fire-walk because his wife had come into her period just before the ceremony and therefore he was defiled.”

Our warm thanks as HRAs are extended to Mr. and Mrs. Sandwith for their good work. It is to be seen that what one believes has much to do with the ability to fire-walk, and probably just as much with the ability to heal. In the Hindu ceremony and beliefs, it is evident that some degree of spirit or spirits – high or medium or low – contact and influence the living. The familiar mediumship of the West is at once recalled. The famous medium, D.D. Home, even when not in a trance state, picked coals from a fire and handled them with ease. He shared this immunity with others, once taking m blazing log from the fireplace and laying it in the arms of a lady. Neither she nor her garments were scorched. All the explanation ever given by Home for his ability to control temperature, in so far as find recorded, was, “Isn’t God wonderful?”

WHAT SHALL WE CONCLUDE, IF ANYTHING? We can hardly deny the fact of fire-immunity or supernormal healing, be it fast or slow. We see that Kuda Bux simply concentrated on a mental picture of the fire-walk- being cool, and, so far as practical results were concerned, it became cool for him. The Indians and the artist reversed the process and visualized their hands growing as hot as the coals, so that they could be made no hotter, and, therefore, could not be injured. On page 39 of SSBM I told of a stage magician who used this form of genuine magic to enable him to handle fire in several ways. He made no preparation at all before his performances, having trained himself to recognize a form of consciousness lying behind fire, and to call on it for aid automatically, simply by beginning to perform his act.

IS PURIFICATION NECESSARY? And, if so, what is it that we must cause to go from us, bodily or mentally to make us pure? Is the sin of hurt defilement? Are the things which the Hindu fire walkers consider defilement really such? Is it because of a lack of power to concentrate that we fail? Are we unable to make and hold the desired visual picture long enough, and to the exclusion of all extraneous mental images from the Aunuhipili? Or, is there a Aumakua or a goddess or similar Higher Entity who can be asked to give the fire-immunity, or to heal or to cast out devils? If so, must we be sure to observe exact rites and to repeat exact chants? Is the Higher Entity so exacting – such a stickler for points that seem to us on our lower level nothing less than silly? And how about the obsession or mediumistic angle, and the force or “Power?”

WHERE DOES THE COMPLEX COME INTO THE PICTURE? Was there a clearing out of fixations accomplished in any of the cases we have been considering? Was it consciously done by any of the performers? Not so far as the records show. Well, what then? Dare we decide that once we contact the Aumakua or an entity of that level of evolution, and make ready to work with it in close cooperation, it will attend to the job of removing for us the fixations which may stand in the way? In our recent discovery of the strong indications in the foot-washing rite of Jesus, of some such mechanism of fixation removal by the Aumakua, we seem to have this decision given backing.

WHAT DO YOU THINK? I am like one of my old friends used to say, “Just a young feller trying to get along,” and I am frank to admit puzzlement at this stage of the research work. How do you figure it out – if you do?

MFL

HUNA DIRECTORY:

• No. 11. Mrs. Ola May Womack. Asks to have her name removed until later as she wishes to drop the Bulletins and take a course.
• No. 54. Franklin Llewis, F.H.F., 1621 So. Grand Ave., Los Angeles 15, Calif. One of the most seasoned HRAs. With us from beginning. psychologist, editor, writer.
• No. 55. Mrs. Jessie Mead Rose, 616 So. Mills St., Madison, Wis., who recently joined with HRA T.A.L. in the successful telepathic healing experiment in which contact was made via letters and signatures, has been asked to try to help others of the HRA. She wishes to announce that she will be happy to comply with such requests, but that it will be necessary, when taken away from her regular work for that purpose, to be helped by love offerings commensurate with the time expended.

NOTE: Former HRA Charles Pitts, has resigned to study another religion. He may or may not be willing to continue healing efforts.

The Long-Bovis Biometer

(Biometer directions)

If no board is at hand, place your Biometer tape and plate on a table or other flat surface with the plate before you and the tape extending to your left. Take a signature written in ink on paper and fold it so that it will stand upright by itself and can be moved back and forth along the tape. Place it at about 240 degrees, then hold your pendulum over the plate. It will swing along the diagonal lines to give first the “will” pattern, as shown on the sheets enclosed herewith and taken from an earlier Bulletin. The perfect will is a swing on the center line to and from your body. If the swing is to the right of the line it shows a constructive person, if to the left, a destructive person. If the pendulum pauses and then swings to make a “V” the person is easily influenced and neither good nor bad.(Bulletin 22 gives the Brunler scale of meanings for the degree readings. Bulletins 88 and 101 give the pattern meanings.)

When the “will” pattern finishes, the pendulum will begin to swing in a circle if the person has a well developed “personality” or Aunuhipili drive. A clockwise circle is good, a counter clockwise bad, as relates to the natural drives of the Aunuhipili: A large and perfectly round, clockwise circle is the best indication. Small circles or one flattened and whose axis keeps changing, show a condition needing correction – perhaps complexes, much indecision or even spirit influences of a large or small obsession strength. If the circles are also counter clockwise as well as flattened and weak, the Aunuhipili is badly in need of help. If the “will” and “personality” patterns are both destructive, the person may be too destructive by nature to be helped.

When finished with the reading of “will” and “personality,” the pendulum will then, if you look at the signature and ask what the degree reading may be, begin to swing to and from you over the plate, to one side or the other of the middle vertical line. Move the signature with your left hand, slowly, pausing every few degrees and moving it away from the plate. (Start at 240 degrees, as this is below the average reading, which is 250 unless you are reading for a subnormal individual.) When the pendulum swings back and forth exactly on the vertical line, write down the degree on which the signature paper stands. Continue moving the signature away and testing with the pendulum. You may find several points at which the pendulum swings on the vertical line. Note them all, and then go back to test the points to see at which the pendulum gives the strongest swing on the vertical. This is the proper degree reading for the combined Aunuhipili and Auhane or “soul.”

A signature written during or just after prayer will read higher, sometimes as much as 100 degrees. The ‘circle’ reading for a person who is ill may be weak. Many people have so small a circle that it gives hardly any reading at all. This indicates a poorly balanced nature in which either the Aunuhipili or Auhane is weak or undeveloped.
To test a person directly, have him place the tip of his right hand on the tape instead of the signature, and make the reading as of from the signature, having him move his thumb tip back and forth along the tape instead of the signature. For children, a thumb print of the tip of the right thumb may be used. Physical conditions may make readings vary considerably. Take on a surcharge of mana and see how your circle increases when someone is reading you from your thumb tip. (Left handed people use the left thumb tip.) If your reading is over 340, you should be able to learn to use the Biometer. This is a matter of practice. Keep trying.

Direction: Cut into trips on the double lines. Lay the 7 strips in a line, fastening together with Scotch tape an overlapping so that you Got a tape measure re reading P the scald from 5 to 700. Those are Bovis degrees biometric Lay the lead plate so that the let edge touches the 0 point on the tape. Unite with Scotch tape on back of plate and paper. If possible, mount all on a board. 1x5x6ft, if ordered frog a lumber yard will to right as it will come dressed about 3/14-.41 inches by 6    full feet. Fasten tape measure of Bevis biometric do roes to board with Scotch tape, also the plate or tack the latter. It should look like this:

Click Here for a printable .pdf file of this chart.