The New Growth-Development Test Project

March 15, 1953

 

THE NEW GROWTH-DEVELOPMENT TEST PROJECT

The project is off to a flying start, with more signatures in by far than I had anticipated, and with the slow task of Biometric and pendulum testing and special experimental studies being worked on in all the free moments. Through the kindness of some of the English HRAs and friends, particularly those interested in the many uses of the Biometer and variations of the original Bovis instrument, I have been furnished with some excellent new handbooks and special information. In a short time the new “Aura Biometer” developed by a member of the ARCHER’S COURT RESEARCH GROUP, and with a handbook to go with it, will be placed on sale through an agent to be appointed here in U.S.A. A very excellent source of information has come by mail, authored by Mr. John J. Williamson, principal of the group. I am writing to ask whether or not it is available to all who wish it and at what price. (It seems, however, to be the mimeo instruction book to go with the new Aura Biometer developed by Dr. Benham.) The new instrument is calibrated for diagnosis of physical conditions primarily, but can be used in the extended form for the reading of the personality patterns and the mental radiations in a way very much like the Brunler-Bovis instrument but with a different type of reading.

ALREADY NOTED is the fact that the personality patterns as registered on the biometer (my adaptation of the Bovis on loan from HRA Dr. Hanoka, but using the Brunler scale and meanings) here, show marked changes from early years to later and present years. Old signatures and pictures which have been sent in have given us the opportunity to check for differences, and in some cases I have been furnished with information by the writers of the signatures which tells me the experiences, at least in part, which may have caused the changes – illnesses, swings to new forms of psycho-religious practices, healings, adjustments, some form of psychoanalysis etc.

MANY METHODS AND PRACTICE SCHEDULES have been decided upon by the several HRAs who have volunteered to take part in the growth-development test project. Two report that they will wait for this Bulletin in order to see what I recommend as my idea of the typical Huna-based methods, and that they will then follow through for us to test them and so furnish a comparative set of readings. Some have already been using a well-outlined method for a time, and these can be tested from older signatures and photos sent in and the progress already made checked. In one case in which such material was sent in, I saw very marked changes over a three year period in the “will” and personality factors, and, to my surprise, a growth of almost a full six degrees biometric. Such progress is certainly one of the most valuable things any of us could achieve. The only things we can “take with us” will be those growth elements. I have a feeling that what we are now doing may be of very great importance in blazing a growth trail for others to follow in years to come. It is barely possible that a method can be found that will make a single lifetime enough to learn such lessons as are needed to enable one to graduate from Auhane to Aumakua life grades.

THE BASIC CONCEPTS OF HUNA have not, up to this time, fallen into a definite pattern from which the new garment of growth-development can be cut. I would say just to make a guess, that kahunas had such a pattern and used it with variations in training the young candidates who aspired to become kahunas of one or the other fifty assorted grades or kinds.

The talents of the candidates varied greatly, and for this reason the training was specialized to fit the individual. The lad who was naturally psychic might have that talent developed so that he could eventually serve by “seeing” the “eating companion” spirits, be they good or evil, which might be attached to a patient. The naturally strong of will may have been selected to learn to give suggestion to accompany a physical stimulus. A spiritual candidate who was already aware of the fact and presence of Aumakuas, would be trained to look into the future. Those gifted with good memories would be trained, perhaps, to memorize and recite in a flawless fashion the ancient historical and religious chants in which no slightest change of word or pronunciation was tolerated (this because the roots of the language concealed and preserved the Huna or “Secret” lore which was to be preserved at all costs and kept from contamination or loss).

THOSE ABLE TO ACCUMULATE MANA surcharges easily may have been selected to lay on hands and heal through the gift of vital force, or they may have been given the task of charging the throwing sticks in battle – these charged sticks being so effective that at their touch a strong warrior would be knocked out.

THE COMPLEX was undoubtedly remembered so that any complexes candidate was first cleaned up before training was started. More than that, there was a preliminary stage which appears in the New Testament as the “conversion” stage, followed by the baptismal or cleansing rite. One had to turn from evil ways to the hurtles ways demanded by Huna before progress could be made.

THE THREE SELVES, if we follow Huna, live together, grow together and evolve together. For this reason, any growth program should include exercises to promote growth on each level. We know that the Aunihipili has emotion for its reaction and memory with a small power of reasoning as its part of the field. So, it follows that exercises planned to teach it to respond to good and beneficial emotions but not to evil or destructive ones, will be good. The exercises to develop its budding powers to reason may be based on the periodic or daily examination of some like or dislike, desire or rejection, love or hate, etc., and the revaluation of the items in the light of the highly developed reasoning power of the Auhane. Daily periods in which something is memorized should be excellent training. If one selects a good poem or piece of prose to work on, then allows a period of ten minutes work – with a count made of the number of lines memorized in that period, it may be found that memorizing ability, accuracy and retentive power can be increased. If, in a month of ten-minute daily practice periods, the memorizing speed is increased an average of one line per period, that certainly can be counted as a definite bit of the Aunihipili growth.

The Auhane will automatically grow in its ability to focus, strengthen and use the “will” as a means of controlling the Aunihipili. The “will” is the expression of the Auhane and the middle mana is the tool of the “will.” In childhood, the Aunihipili begins by having all the control, in so far as can be observed. Then, as the Auhane develops and begins to play its part, the control is taken over by it to a large or small degree. Those who “never grow up” remain largely under the control of the Aunihipili and its lower form of will which we may call “emotional drive.” “Will” is also used to stop or prevent actions as well as to set them in motion. The Auhane needs practice to be able to stop the emotional drive or desire-urge of the Aunihipili in such matters as reaching for that second piece of cake when one is dieting. It seems to be as much a sign of a powerful and well developed will-growth to stop an action or emotion or urge-drive as to start the Aunihipili and set it to performing an action – then keeping it on and on until the assigned task is completed. Inertia or laziness is hard to overcome with Auhane “will” because the emotional drive is absent at the beginning unless the Aunihipili can be made to believe that the task is more than worth performing, in which case the emotions of desire-to-do and pleasure-in-doing will be furnished by the Aunihipili and the work will go ahead as something entertaining. (Modern trends in education strive to find ways of “motivating” learning tasks, and succeed in accordance with the amount of Aunihipili pleasure emotion generated through the use of some “bait” for the hook.)

In selecting material for the memory growth exercises, it will be foolish to select something which does not appeal to both Aunihipili and Auhane as being beautiful as well as useful and worthwhile. One usually finds beautiful poetry carrying exalted concepts more easily memorized than dull prose. I once had a friend who fascinated and charmed us by reciting “Ode to the West Wind” and other magnificent pieces. But when he tried to memorize the ritual of a secret order to which I happened to belong that year, he simply could NOT do it. I coached him, so I know. His mind simply would not fasten to the learning task for as much as a full minute. Wondering whether or not he was slipping mentally, I asked him to see if he could still memorize verse. He tried and in less than five minutes could recite half a page of “Pele and Hiiaka” – something he had never seen before, and which begins (page 129 of the book by N.B. Emerson):

“The heavens were turmoiled with rain clouds,
The firmament sealed, earth black as midnight…”
(It is beautiful, I agree. Want a little more of it? Very well.)
“At the birth of the princely ones: The heaven-urging princess was born;
Then came forth a man-child, a prince, and the blood-red rain poured down.

“Then was born Ku`walu and her lord,
Mala`nai, the far-breathing Trade-wind;
And thou, 0 Pele, then ate of thy land,
(the volcano goddess. MFL)
Consuming the groves of ohi`a
and Lele`iwi’s palms by the sea.
Pana`ewa still was a park;
Ka`u was made a cinder patch;
By her might Pele threw up a mountain.
“Overwhelm your lands, 0 Pele;
Let your fire-streams flow!
Wonder and awe possess me!”
(Yes, it is the English version of lovely chanted poetry belonging to old Hawaii. The Hawaiian original? Very well, a few lines to give the flow and flavor and the even greater beauty of the original.)

“Ua lili ka lani me ka ua;
Ua o’oki ka lani, poele ka honua
I ka hanau ana o na hoali’i:
Hanau ke kaikamahine ho’onou o ka lani….”

TO GET BACK TO OUR KNITTING, we need to remember that the Aunihipili is in the first grade, so to speak, and is going to be a second grader, or Auhane, ONLY when it has learned the lessons of the first grade perfectly. We, who are Auhanes, having passed through the first grade, can understand the Aunihipili and its problems, its joys, fears and boredoms – and by the same token, we will do well not to forget what a first grader likes and needs and must have. We won’t teach the Aunihipili to reason like we can, and we must remember that our games may not amuse it. Select exercises fitted to the Aunihipili and which it can understand and will enjoy. “Motivate” the training with “bait” if you wish to be a good teacher.

EXERCISES FOR THE AUHANE also needs to be selected with an eye to entertainment values. If one sets out to use the will for a set period daily to learn to control the Aunihipili (the primary purpose of the use of the will) the exercise must lead to something pleasing to both selves. Otherwise, the Aunihipili will give battle in a large way, refuse to pay attention, send up a smoke screen of distaste emotions, or manufacture a headache as a diversion. Holding the attention on something is the standard exercise to be used. The Auhane grips the Aunihipili and makes it keeps its attention on a selected thing. This is done by means of the Auhane will. A weak and poorly grown-up will causes the attention to fail to stay put for more than a moment at a time.

KUDA BUX, as mentioned in an earlier Bulletin, made the holding of attention his major development exercise. He very wisely chose his brother’s face as the mental image upon which to cause the low set to focus and hold its attention. It takes considerable will power to hold the attention on a stationary idea or mental picture, word or concept. The Aunihipili is accustomed to paying attention to moving trains or flows of ideas and to changes in external things. The Aunihipili makes the average dream, and the dream always is on the move. A good test of this need for change to hold interest is to be found in trying to fasten the attention on some object which does not move or change. A flower in a vase holds the attention only a moment before the Aunihipili “George” goes off “bug hunting.” But if the flower is in the garden and a rain drop hits it now and then to make it move, George will watch it expectantly and happily for quite a while, and with comparative concentration of attention. So, for the training purpose, select something the Aunihipili loves or admires, or least something that interests it, and use the will to hold the attention fixed on it as a stationary thing, not as something on the move. A few tests will show whether you have a developed will and can grip and hold George and the stationary idea for a moment or a minute. It took Kuda Bux fifteen years to be able to hold his full and unwavering attention of the face of his beloved brother (the memory image of it) for up to five minutes, and when he had grown in ability and will-control to that point, he did fire-walking just because he set his mind to it – if I understand his story rightly. In any event, all the sages who have taught and practiced meditation and concentration have unanimously agreed that the rewards are amazing and great. In fact, reading the Yoga Aphorisms of Patanjali, one is led to suspect that when the will has been perfectly developed and the control of the Aunihipili is absolute, one begins to approach the possible use of the elementary abilities of the Aumakua and to get results which, to our level, register as nothing more nor less than magical. (Kahunas of the very highest class seem to have developed the perfect will in combination with the perfect intuitional knowledge of the Aumakua and its greater verities. This enabled them to identify themselves momentarily with the Aumakua and to speak the command to “be healed.” This was called speaking for the god, and the result was instantaneous healing when the patient was free of hindering complexes and could accept the healing.)

The will pattern, as registered on the plate of a biometer, is the first thing to register in taking a reading. It seems to be the strongest or most impressive part of the “personality.” It shows the degrees of development after a fashion, and whether the will is used by the individual for good or bad purposes, also to what degree the individual may be dependent on others to direct him with their stronger wills.

Next in the biometer reading comes a strange part of the personality which Dr. Brunler associated with the natural leanings of the person to constructive or destructive acts. At this point it is not yet clear [which] of the three selves is involved, or what possible measurement of a combination of selves is indicated. My present inclination is to believe that the Auhane is largely represented by the “will” measurement and the Aunihipili by the second movement of the pendulum over the plate – the circling movement that may outline a small circle or a large one, a true circle or any of a large number of distorted circles.

THE SECOND OR CIRCLING BIOMETRIC PENDULUM REACTION, however, has been found in some cases to be entirely missing so that only the will reading and the third and final “brain radiation” reading register. In one case I was surprised to find no primary “will” reading at all, but a strong circling reading.

The training of the Aunihipili, I now suppose, will register in the circling reading so that the circle will become more and more perfect in shape and larger in size as the growth-development goes forward. However, Dr. Brunler injected the element of basic goodness or badness into the evaluation of the reading. This suggests other angles of the training program and may involve the Auhane as well as the Aunihipili, the former being the natural guide and director of the latter unless it is failing entirely in its duty. Whether the Aunihipili starts out destructive and “bad,” from an animal point of view, we cannot be sure, but the biometer tells us that some people measure “bad” and others “good.” For this reason, we can safely say that any activity aimed at becoming more constructive or good, will be of value.

MEDITATION ON “GOOD” is excellent. This is not concentration of attention on an idea which is kept standing still, but is a turning over and over of the idea, a comparing it as a criterion or standard of conduct with any remembered personal act of the past or with any imagined act which we may conjure up in order to illustrate to ourselves and the listening Aunihipili the goodness of acting in a particular way under the imagined circumstances. For instance, if one recalls a violent quarrel of the past, it may be thought over with care and a decision reached as to what would have been better – more perfectly “good” – to have done at the time. This review of an event, and the quiet refusal to allow a repetition of the old emotion of anger to come, will be excellent. It will teach the Aunihipili a little about the use of reason. It will teach it to react better under similar circumstances in the future. But, there must be the building up by the Auhane of a “willed” determination to react in the “good” way in the event of a future tendency to quarrel with someone. This determination to swing over from the hurtful and destructive reaction, in almost any circumstance, is of great importance. It is also something that may take much effort over a considerable period of time. It is, however, of basic importance. It is the “conversion” which must come before the rite of cleansing which demands amends for past hurts done to others – amends preferably to be made to the one hurt, but if that is not possible, to be made in kind.

“THINK GOOD, GOOD, GOOD,” instructed the only kahuna in spirit whom I have ever met and felt to be genuine. “Then after long time you see big white light and you are kahuna.”  This advice, if sound, and it seems to be, would indicate that what degree of growth-development may be necessary to the third self, the Aumakua, might be included if this meditation was followed long enough and perfectly enough. We are probably safe in deciding that if we Auhanes do our best to grow and to help the Aunihipili to do likewise, the Aumakua will accomplish a corresponding progress on its own level and in its own way. (According to Huna lore, Aumakuas eventually graduate into a still higher grade of the school of life and become Akua na Aumakua or a higher type of gods.)

PSYCHIC DEVELOPMENT, rather than growth, may be something that we will in some way learn to read with the biometer in due time. There is little growth in developing mediumship as in this, one learns to let the spirits take over and use the body. Real growth is something that we do ourselves.

However, learning to direct the Aunihipili so that it will do its part in the teaming up of the three selves is of the utmost importance in order to work with the Aumakua and to know and sense it, as well as to be able to get its guidance through the Aunihipili as an “intuition” becomes a basic part of training for the type of progress which we are planning to demonstrate in our lives and to measure. Only by long and careful training can we Auhanes learn the very fine art of handling the Aunihipili so that it can bring through the guidance of the Aumakua with skill and certainty.

THE TRAINING OF THE AUNIHIPILI begins with getting acquainted with it. First we must convince ourselves that it is there, that it is an entity in its own right, and that, if asked to do so, it will, in time, begin to make itself known. In my new book, SSAW, I have taken up in much detail the use of the box exercises and pendulum as a means of bringing George out of hiding and teaching him to make the telepathic contact with the Aumakua in order to deliver our prayers and the gifts of low mana. This practice can lead to bringing back telepathic or intuitional impressions from the Aumakua to give us needed knowledge and guidance.

The master of this very fine art, new HRA Frederick Marion, who can get such knowledge and who prefers to call it “wisdom” because of its greatly superior nature, lays great stress on the training needed for this part of the individual development, as those of you who have been able to begin work under him will learn.

The thing which I have found most important in learning to use the biometer is to become able through practice to turn George loose, once I have asked him to take a measurement, and to keep my mental hands entirely off of him so that he can work things out in his own way. George is balanced so delicately that the slightest breath of thought on my part throws him off center and causes him to turn to me to get the answer instead of taking the measurement of the radiations and reporting them accurately.

George has spent most of his life automatically obeying the slightest breath of command or instruction from me, the Auhane Max, and he finds it much simpler and easier to turn to me for a hint as to what the answer should be than to work it out for himself. My slightest thought of what the answer might or might not be will instantly begin to color the answer he is trying to give. I am the one who has to become empty of both head and heart lest I influence the findings of George. He is entirely too obliging. If he even faintly suspects that I want a high reading for the signature on the biometer, he breaks his neck to give me what he thinks will please. (Either that or he gets fed up on biometric readings and simply refuses to play any longer. Or he gets too tired and short on mana after five minutes of intensive work and has to stop to rest.)

“BE STILL AND KNOW THAT I AM GOD” can be changed for our purposes to read, “Be still and keep your mental hands off George if you wish him to contact the Aumakua and feed back to you the impressions he receives.” The average person who sets out to teach George to converse through the pendulum and to tell what is going on at a distance or what will happen in the future, soon learns that the answers which are so eagerly given are all not only tinged with color but are dyed deeply by our faintest traces of desire, need, expectation or fear. The first step in training the Aunihipili begins by (let me stress this)

TEACHING OURSELVES AS AUHANES TO MIND OUR OWN BUSINESS  AND
LET GEORGE ALONE SO THAT HE CAN CARRY OUT ORDERS ALREADY GIVEN

Conversely, it may be said that for Auhane to reason a problem of conduct (real or imagined) through completely and correctly, the same care must be taken to make the Aunihipili keep its mental hands off the Auhane. It is, as we know only too well, in the habit of putting in its two cent’s worth on every possible occasion. Its industry would put the hard scratching Cigbo to shame. It will throw everything including the kitchen sink into the thought processes while furnishing the needed memories which we must have to think a problem through to the end. It will toss in a dash or fear, hate, love or doubt. The coloring we do to George’s answers when he is trying to work all by himself is as nothing compared to what George does to us when we wish to consider a situation dispassionately and in the light of pure reason. If you think I am placing too much stress on this point, stop an instant and see what happens to you when you attempt to keep your George in his place while you reason out the answer to this question, “Just what is God?” If your helpful little Aunihipili friend and companion is anything like mine, he will be there ten jumps ahead of you before you can get started, and he will have every childhood concept of God right there ready to toss into the pool of clear and calmly logical rational thought which you had planned to create.

THAT COVERS IN BRIEF FORM THE ELEMENTS OF HUNA, or the elements of the growth test as seen from the Huna angle. Take what you find appeals to you, if you have not already settled on a method and procedure of your own, and have at it with a will. Or, if you are not taking part in the project, it might be well to think things over and make a few notes on how you will proceed some day when you have time and inclination and wish to try to grow-develop a bit.

WANTED: some Eidetic, Dianetics or Scientology auditor to start a “preclear” and send us the signature materials for a “before and after” set of tests. HRA A.L. Kitselman, inventor of “E-Therapy,” dropped in on me and left his signature. I already have an early reading for him, and as he is taking his own medicine steadily, we should soon be able to find out in terms of the biometer what progress he has made and in what directions. (He is now publishing a neat little news release which will eventually be gathered into “takes” and made into small books. If you wish to have your name on the subscription list, drop him a line – and send some stamps for a sample copy and details. Present address is 328 No. Berendo, Los Angeles 4, Calif. Tape recorded lectures are also to be had.)

HUNA DIRECTORY adds a new name.

(I thought I had two more but can’t seem to find trace of them.)

• No. 66. Burnette R. Zellman, 203 State St., Harbor Beach, Mich. Good all-around student with a fine background of reading and experience.

NOTE ON SSBM:

 

Copies of SSBM at the new price of $3.89 post paid, (plus local sales tax in California) do not now include the gift book on sleep suggestion in the package if ordered through me. The Cigbo birthday illustrations are, however, put in. (I have a few extra copies of the sleep suggestion booklet, if anyone especially wants one. I understand that its author, HRA Wing Anderson, is doing a new book of much wider scope to replace it.)

PROJECT NOTE: I fear I already have more signatures in than I can process for the growth-development test, so please do not expect too much of me in the matter. I bless short letters.
MFL