SSBM and a New Project!

March 1, 1953

SSBM

THE REPRINT ON SSBM IS FINISHED and copies may now be ordered as before except that the price has been raised from $3 to $3.89. Printing prices having risen, paper having risen, and prices on small printings being higher than on large former ones. The gift book on sleep suggestion is still included in the package free if ordered through Kosmon Press. If ordered from HRA Gordon Collier, 72 Orchard St., Tarrytown, N.Y., the gift book will be one by Worth Smith on the pyramid prophesies.

AUTOGRAPHED COPIES OF SSBM with the sleep suggestion gift book in the package, and with the eight pages of illustrations to be tacked in, may be had by sending the order to me to get filled. Price for this is $4, as all books sent to me to be autographed and forwarded to you take 12¢ for the California sales tax and an extra 12¢ of postage to carry the book from the printer (who stores them and mails them from Tennessee directly to you) has to send them first out to me in response to the order of Kosmon Press. I have to pay the sales tax whether you live out here or not, then autograph the book as you request (to any friend you may name, or just by signing my name on the title page – please remember to say which you want), and put on another 12¢ in postage to get the book on its way to you. (If you want the combination offer with the pyramid prophesies gift book, send the $3.89 to HRA Collier for the book package and instruct him to mail it directly to me. Then write to me to tell me how you want it autographed, enclose 12¢ in stamps, and, if we do not get everything hopelessly mixed up, the Tarrytown package should eventually reach you or your friend to whom you may ask me to send it. The books are not insured against loss in the mails unless requested and enough for insurance is added. Hope you can make head and tail of all these complications.)

CIGBO TAKES A VERY SMALL BOW this time for all the nice things said in your letters about his 1953 “brithday presink” – which was rather a poor one at best. Both Cigbo and I wish to express our pleasure at the response to his correspondence “coarse” in cow punching.  Some of the cleverest letters have come back in reply. One just in comments on the great danger of having a canteen go unfilled and the cows go dry. HRA D.B. says that down in “Texiss where she now lives, the cows have that problem licked. If they forget to have water in their canteens and get dry, they switch over and produce powdered milk. So far as I know, the HRA is the only research body which ever laughs louder than one of those dry chuckles one reads about in books.

WHAT A VERY SMALL WORLD!

All in one week there came a call from an old school mate asking, “I have just read a book loaned by a friend and written by Max Freedom Long. Could it possibly be the Max I went to school with in Wyoming?” It was. The second letter was from Australia. It asked if I could be the same Max Long the writer’s wife’s mother had known in Honolulu. I am. (I have just chased Cigbo for remarking. “Murder will out!”)

NEW NAMES FOR THE HUNA DIRECTORY:

• No. 65. Mrs. A.H. Montgomery, 1009 Washington St., Atlanta, Georgia. A new HRA with a wide background of study and experience. She would especially like to hear from HRAs in her part of the country.
• No. 66. Mr. Edwin L. Herman, 2479 Shirley Ave., Baltimore, Maryland. Another fairly recent addition to the HRA. He invites the acquaintance of other HRAs, also correspondence.
• No. 67. Mr. Robert Allyn, 530 Cobb St., Athens, Georgia. Still another new arrival in HRA. Wide interests in our field.

Note: It seems to me that it might be rather nice for those who have time to drop a line of welcome to the new HRAs. I fear that too many new arrivals feel that they themselves, Max Long, and perhaps Cigbo, are the only real and tangible elements in the HRA except the Bulletins. A few notes would give a sense of belonging to something organized and solid instead of vague, faint and unreal.

SPECIAL REQUEST FOR GREGG

Those of you who have been in the HRA for some time will recall the fact that we have worked in the TMHG steadily for the full recovery of the mentally ill son of one of our fine HRAs, and that he has progressed in a strange pattern of rise-and-fall. At the moment, a date has been set to furnish a more definite element in our TMHG mental pictures which we hold and present as part of our prayers to the Great Po`e Aumakua. The picture of normal mental and physical health has now added to it a time picture. Please join me and the other HRAs who work steadily for this recovery, visualizing Gregg as completely normal and returned home by May 15th next. If you are new in the TMHG, simply hold the mental picture of a young man of a little over thirty, and call him by name, Gregg. Send your prayer and mana by way of me at the center here at the Study, to go through me and the united, braided aka cord path to our Aumakuas. Make the time as near to 3:05 and 7:05 as you can for this effort. Adjust this California time to your own time belt, of course. Or offer a prayer and gift of mana at five minutes after the even hour at any time of the day. I’ll be watching consciously or unconsciously to join with you. I feel that with a good strong pull we can have Gregg over the hump this time, and to stay.

REMEMBER THE GIFT OF MANA WHEN YOU PRAY. The best practice is to start a few minutes ahead of the time at which you will make your prayers. Breathe deeply a few times and go through the mental-physical steps to cause the Aunihipili to accumulate a surcharge of mana. If you can’t seem to learn this, then when you are ready to instruct the Aunihipili to reach out to make contact with your Aumakua, start the action by mentally picturing yourself calling on your Aumakua, sending love and praise to it, and offering to help and serve and strengthen it with your physical possessions and powers – especially your vital power or mana. This will automatically send a flow of mana along the aka cord of connection even if not as much of it, as would be the case if you accumulated a good surcharge to have ready to send.

The command given the followers of the great early kahuna, Moses, in the Bible, Exodus 34:20, reads (Fenton translation) “for you shall not see My presence empty-handed,” The King James version is, “and none shall appear before me empty.” This has been taken to mean that a worshiper must come to the priest bearing the “first fruits” as offerings before prayers could be made for any purpose. But, knowing that there may be a Huna or secret meaning behind this command, we have but to check the word for “empty” in the sacred language of kahunas. It is kaawale. Notice the root meanings:

Kaa: “A strand of a cord; a string, cord or rope.” (the aka cord symbol showing that the offering is made to the Aumakua by way of the aka cord connecting the Aunihipili with the Aumakua.)

[Kaa also means]  “A cross.” (Symbol of the aka cord blockages which, we are reminded by this root meaning, must be removed in order to make contact with the Aumakua and send the offering of mana as “first fruits” – as something to be offered or given before a prayer can be answered.)

[Kaa also means] “To radiate, pass off or out, to be transferred from one place to another.” (Here we have the Huna symbol of sending the mana to the Aumakua.) “To radiate out and away, as the rays of the sun.”

[Kaa also means] “To pay a debt. To cause something to be done.” (Both meanings are symbolic of part of the basic idea of making amends for the sins of hurt done to others – a repayment in kind of a debt of this kind owed the ones hurt, not a debt owed to God.)

[Kaa also means]  “To be sick; suffer pain; to mourn a loss, as that of a loved relative.” (Here we have symbolized the things resulting from a loss of normal contact with the Aumakua. These are also the things to be healed or made less painful through successful prayer accompanied by the absolutely necessary gift of mana.)

Wale: (The second root of the full word for “empty”) “To be tempted, led astray, enticed to do evil.” (This root meaning tells us why one is “empty” or comes “before the “Lord” or Aumakua with “empty hands,” or unable to make contact and offer mana with the prayer. )

Kaa`wale: “Empty.”  Also, “To be separated from something else so that an empty space divides one from it; to separate or divide.” (This is the state of being cut off from contact with the Aumakua by “blockings of the path” or aka cord or means of contact.)(The root, when doubled to give wale`wale, means “To be set apart as one defiled.” This condition is the symbol of the one cut off by sins or complexes or the influence of tolerated evil spirits, so that normal contact with the Aumakua is cut off. The remedy is the cleansing (kala: “to return to the light” of the individual).

Another thing to remember in making the Huna-type prayer is that the mental picture must be carefully formed, like a potter forming his clay, then made firm and preserved unchanging, as in baking the clay. Isaiah 26:3 shows a great kahuna speaking of this matter in terms which can be decoded when put back into the original language of Huna initiates. “Thou wilt keep him in perfect peace, whose mind is stayed (on thee) because he trusteth in thee.” The Huna words kupaa and hili`nai give us the “stayed” and the “trusteth,” thus: kupaa: “To remain fixed in one’s purpose.” An alternate word is hoo`mana`wa-nui which gives us its meaning from its roots: “To make mana to fill the space which is empty.” (wa is space between things and symbol of the emptiness which we have discussed – the lack of the gift of mana to go with the thought-picture of the “stayed” or “fixed” prayer.

Hili`nai: “To trust.”  “To have full confidence.” The secret hidden in this word comes out in the root hill: “To braid” as in the rite of braiding the aka cords in prayer, which is, for the individual, a repeating of the sending of the prayer, which is likened to the braiding of cords together to make a strong rope. The secondary meaning is: “To string on a cord, long thin piece of the rib of a palm frond, as oily kukui nuts were strung to make torches. The more strands there were bound together and lighted at one time, the greater the light that was given out. The nuts are excellent symbols of the thought-form-clusters of the pictured prayer, and these, when strung, symbolize the sending of the picture along the aka cord. The light symbolizes the Aumakua, the high voltage of the transformed gift of low mana, and the answer to the prayer.

The root nai means: “To strive hard” and “to complete or finish a thing,” in which we see the need to keep holding the same picture without wavering or change, with trust or confidence, and until the answer to the prayer is given. The daily sending of the gift of mana is important. We “come before the Lord Aumakua with full hands instead of “empty” ones when we present the mana and the unchanging mental picture of the prayer by means of the aka cord of contact. All prayer is, of course, telepathic.

I keep stressing these basic points and giving the fresh findings derived from Huna-in-Bible sources to show that this WAS what kahunas believed and WAS the method they used. To prove that these beliefs and methods are workably correct or are not, is a thing that demands testing. Recently we took up the foot-washing rite as something which might remove fixations and so enable the individual to make a better test of the beliefs and methods. A few of the HRAs have written from time to time to say that they have decided that the Huna beliefs were wrong and the methods, therefore, not workable. I do not urge my personal feeling that kahunas were right – just offer the findings to be inspected, tested and accepted or rejected. We must keep our minds open to all objections and differences of opinion. Personally, I try my best to remain open to any suggestion that may offer a better and more fully rounded set of theories covering these matters, or a better and more workable method. So far, the objections to the Huna beliefs and methods have not been accompanied by substitute methods, although substitute theories have been presented in many forms. Untested theories are of little use. What we are trying to find is something that we can make work to help us help ourselves and others in the many ways – in the problems of health. physical living, mental living, and in the less clearly understood matter of “spiritual” living and growth.

I REALIZE THAT HUNA IS GETTING TO BE AN OLD STORY to many of the HRAs who have been hearing me retell it from various angles in the Bulletins, and for this reason wish to present an antidote for the boredom that some have mentioned – also something which will perhaps hold interest for the few HRAs who are revolted by what they feel is too much of a turning back to the Bible, or who resent the fact that we have not drawn deeply on such sources of theoretical information and proposed practice as are to be found in the many pages and volumes which tell what mediums have received from entities using them. There are also those who have suggested the use of such sources as those to be found in Theosophy, Asiatic religions, New Thought, Dianetics, and so on and so forth. So, let me propose:

A NEW HRA RESEARCH PROJECT

1. In which we will each use our own approach, our own accepted set of theories, and our own idea of what methods may work.
2. In which the goal will be INDIVIDUAL development or growth in some physical, mental or spiritual way.
3. In which we use whatever methods we can find to test the development of each of those who join in the project.

MANY TYPES OF DEVELOPMENT come to mind. Let me list a few:

1. Development of psychic powers for: mediumship, telepathy, mind reading, crystal gazing etc.
2. Development of a higher level of psychic powers for: things such as the Zen type of “realization,” direct intuitional contact with Higher Entities, the Super-conscious, the Aumakua Universal Mind, God – or whatever the individual HRA may prefer to call the thing with which working contact is to be established. (Under this heading we have those who will begin soon to train under Frederick Marion to learn to contact Universal Mind and get from it continuous help and guidance in the form of WISDOM as contrasted with the lesser thing spoken of as “knowledge.”)
3. Development in which the goals are set by Dianetics, Scientology, E-Therapy, Nexology and psychoanalysis.
4. Development through the application of Huna, especially in connection with the possible benefits to be had from the application of the foot-washing rite and related rites which apparently were aimed at release from complexes, the influence of “eating companion” evil spirits, from deeply implanted feelings of guilt, shock fixations, etc.
5. Development of healing powers through prayer, laying on hands, telepathic treatment, affirmations, denials, etc.
6. Development through breathing exercises, fasting or other physical means. These may or may not be used in connection with other lines of work such as listed above.
7. Development through the training of the thought processes, as in remembering, imagining, meditation, concentration, the aim being better thinking primarily, but with some of the psychic or “spiritual” growth perhaps following.

THE NOVEL FEATURE OF THIS RESEARCH PROJECT, for those who wish to take advantage of it, will be BIOMETRIC TESTS made before, during and after the series of growth efforts to determine what biometrically measurable results  have been attained through the use of various growth methods.

I HAVE MADE ARRANGEMENTS FOR A LIMITED NUMBER OF BIOMETRIC TESTS, and for this purpose a variation of the several recognized types of BIOMETERS will be used, (NOT the Brunler Bovis type, but with the measurements based on those given us by Dr. Brunler). This testing will permit experiments aimed at developing the scope and accuracy of the biometer measuring methods, and it is anticipated that the measurements may be expanded to include the Aunihipili and Auhane separately as well as in combination, and perhaps the Aumakua in cases where good contact has been established or where the research tests cause contact to be established. It is also anticipated that the presence of eating companion spirits or complexes will be found to be measurable.

THE PERSONALITY PATTERN which I discussed in some detail and which I described with drawings in Bulletin No. 88, page one, was found by Dr. Brunler to be subject to improvement through training. The general degree biometric, he found, changed seldom more than three degrees during life although he noted a six degree change in at least one instance. It is anticipated that a separate measurement can be worked out for the Aunihipili and its part of the mental abilities, also a measurement for the Auhane – with a check of the combined abilities or characteristics already assured. Later on we may add to the measurements, some which will include the normal mana charge and the general physical tone or condition, so that physical changes which occur during the growth efforts can be noted and also tabulated as a part of our final results.

RUNNING TRUE TO HRA FORM, this research and test project will be experimental and conducted with the purpose of evolving superior methods for personal growth and for making fairly accurate tests to determine what growth takes place when certain approaches are used. It is to be hoped that HRAs who lean toward a number of different approaches will take part.

THE PROJECT WILL BE LIMITED IN THIS FIRST STAGE IN TIME, June 1st being the end of the project and time of the general comparison of results.

START NOW IF YOU WILL TAKE PART

Take the following steps:

1. Sit down and write your signature as you commonly use it. Write with your own pen or with one held in your hand for at least five minutes. Use ink. Look steadily at the signature for about half a minute.
2. THE PAPER TO BE USED is a clean government post card, and the signature is to be written on the address side well away from the printing. This will give a uniform paper whose biometric measurement can be taken and subtracted from your personal measurement.
3. On a separate post card, write your signature in the same way, but, in addition a small amount of saliva (for the physical biometric measurement) should be deposited with the tip of the tongue close to the edge of the card at the right side level with the signature. The spot should be allowed to dry and then outlined lightly with the same pen to show where it is and its approximate shape and size. (Measurements from such spots have been found most practical by Dr. Bidwell, famous pendulum diagnostician. He called on me not long ago and told of his findings.) (The testing methods to be used will perhaps be uniform for all preliminary tests, but may later be changed.)
4. Date your card with your pen in the upper left hand corner as you make it, but do not write on it otherwise.
5. On your regular letter paper tell briefly what set of daily exercises, mental, physical, “spiritual” or otherwise, you will use, also whether you will be guided by Huna theories, those of Theosophy, those drawn from Oahspe, those current for the use of Dianetics, sleep suggestion, etc., or derived from some other source. State the time to be used each day when possible. Be brief. If you have no definite ideas on the subject but will try out methods based on Huna which I will lay out for use in the next Bulletin, say so on your letter sheet but send in your two post cards at this time so the testing can get started.
6. Place your letter sheet and the two post cards in an envelope with any other letter or things to be sent, (such as a photo of yourself, you signature written early in your life etc., and mail to me. The items will be cleared with a magnet to free them of any foreign radiations they may have picked up, and they will be tested separately. Files will be kept here on the results so that comparisons can be made with similar cards which will be sent in from time to time with reports on the progress of the work of the HRA taking part. Present arrangements have been made for check test on fresh post card samples made up about April 5th, May 3rd, and June 1st. It is hoped that as many as 20 HRAs can be accommodated in the project. (If the results are found to be good enough, definite enough and of sufficient value to those taking part, arrangements may be made later for furtherance of such work, and for the use of the newer and better methods of growth and of measurement of growth that this present work may provide for us.)
7. For any HRA who proposes “spiritual” development efforts, rather than mental and physical, a third post card should be made by writing the signature as before instructed (without the saliva spot) after making a strong prayer effort in whatever way is to be used (specify the way in your letter). A signature which is written when vibrations have been raised as high as possible through the use of prayer, should show the effects in biometric measurement. The card, after the signature has been written should be held between the palms of the two hands for a short time while more prayer of the selected kind is made. From such cards we may be able to learn whether there is a hindering complex or not, or whether the Aumakua (under any other name, of course, if the individual prefers,) has been reached and its high biometric radiation rate caught and registered in the aka tied to the signature. (Aurameter patterns, it is hoped, may be made of a few selected signatures at the beginning, middle and end of the present project run. HRA Verne Cameron will be asked to handle this line of testing if it is possible for him to find the time in his very busy life.)

A SPECIAL DEPARTMENT in this testing project has been arranged so that those who wish to run tests on some other person in their own way can be accommodated. It is hoped that some of you HRAs can find a preclear (to use a Dianetics term that is becoming widely used) who can be asked to send in the preliminary test post cards and who can then be “processed,” prayed over or with, treated by selected methods for some expected form of growth, unfoldment, rise in “tone” etc., etc., including someone who is ill in some way or in other difficulty and who will be treated at intervals during our test period extending until June 1st.

HRAS living abroad will be given additional time because of the slower mail schedules, to join the project. As U.S.A. post cards are not to be had, use your local version, or, if not available, any clean paper sheet you may have. Compensation tests will be run as well as possible. The difference between readings, however, is more important for us than the accuracy of first readings. Please plan things so that the same grade or batch of paper can be used in making up signature units for middle and end tests at progressively later dates.

SPECIAL REQUEST. If any of you HRAs who have been making tests of a biometric or similar nature from signatures or saliva spots wish to volunteer your services to run check tests on those arranged for here, such help will be most welcome. If the test methods and scales and patterns which we use are not the same, we can arrange to coordinate them in some way. Help in perfecting and expanding the biometric test scope will be especially welcome.

ONE THING MORE. If any of you have been going through growth test efforts, or through “auditing” or something else aimed at growth or betterment, and if you can furnish signatures or penned letters or parts of same written before, during and at the end of the auditing period, these will be welcomed for biometric testing.

SUGGESTIONS WILL BE WELCOMED from those of you who may or may not wish to take a personal part in the present research project, but who feel that you can outline a good and practical series of exercises and practices which will result in the type of growth, betterment or “spiritual” expansion under discussion. I know that many HRAs have, in the past, gone through long and strenuous training periods of this nature and that you may be able to help by telling us what you started with, what you did, how you did it, and what results were obtained by the end of the period.

FOR THE NEXT BULLETIN

I already have in hand to present to you two excellent letters from HRA John Hilliard who has worked long with meditation and concentration and who will give us the benefit of his findings. The problem, as I see it, is one of training the Aunihipili so that its reactions will be freed from bad habitual kinks, complexed thought reversals, and the like. The Auhane needs to review and revise thought, concept and aim patterns, and the two need to learn to work together in the best possible ways. From the point of view of Huna, the three selves are to be brought to work together in the best possible way. Meditation, concentration, sleep suggestion – everything – may be grist for this mill of ours. Or do you think of something I have overlooked? MFL