January, 1962
Healing, Hula and Huna
A HAPPY NEW YEAR TO YOU ALL AND MY THANKS for the many Christmas greetings. May we all go into the new year with renewed determination to work ever closer with Aumakuas and the good and constructive elements about us which stand for the Huna doctrine of non-hurt and the Huna in Christianity doctrine of helpful kindness.
AS THE NEW YEAR OPENS, our work together as HRAs stands at the most significant fresh milestone in some years. Thanks to the advances we have made in the use of Psychometric Analysis readings, we have at last a more impressive proof that the Huna theory of the Aumakua is correct. But, in addition to that, we have found, in making measurements of the “Guide” spirits of famous healers that these are also Aumakuas in all probability. With Aumakuas now being read in the 500 to 600 level of degrees biometric, the feeling grows of their closeness and of the fact that we are almost able to reach out and touch them. When we touch them and the aka cord of contact is charged by the mana that flows as a gift of love and joy, the Father-Mother join us and we become one with them. We can repeat the statement of, “The Father and I are one…. the Father is within …… not I (alone) but (with the help of) the Father within, HE (or WE) do the work.”
(In the Huna code of the New Testament we find a hidden meaning behind the word “work.” The more natural word here would be “healing,” for that was the thing under discussion, but while the Huna word for “heal” (hoo i) means “to make or restore light,” this is less definite as an instruction to initiate kahunas who might read the passage later. “To work” is ha na and the root ha is always the inclusive symbol of the entire process of accumulating mana and sending it to the Aumakua to empower it to work on the physical level as well as in its own realm of thought-forms where the pictured and imagined future is first constructed. The root na has the meaning of “to pant” also of continuing an action; one might say that we can add the English terminal “ing” to ha and get “Haing” to denote the whole of the action needed to bring about healing or to change the future for the better for one in need of such help. In a moment I will pass on to you something definite about the “ha-ing” from the Yoga findings of one of our good HRAs.)
OUR IMMEDIATE TASK, as I see it, is to review again with great care all of the leads we can find which may throw light on the method of working with the Aumakua. We can NOW measure the degree standing of a Aumakua in connection with his “man”. We are beginning to make P.A. readings to show how close one is in contact with one’s Aumakua at a given time. We have learned to break up a P.A. reading so that we can take the measure of the Aunihipili alone, the Auhane alone and the Aumakua (or Guide Spirit) alone. If there is an “eating companion” spirit – or more than one of them – we can read it or them apart from the man himself. The presence or connection with the man of a good spirit bent on helping instead of obsessing or controlling does not show in the standard P.A. reading, nor does the Aumakua, but if we ask our Aunihipili whether these are to be touched and read, the reading for them can be made (except in rare cases in which, for some unknown reason, a contact cannot be made). We have recently learned that the reading we have been making for the individual is a combination of the different elements of goodness or badness and of the different degree levels showing intelligence. We know now that a man may have his combination reading for degree level raised or lowered by his association with a spirit who is exerting an influence for good or bad in his life. More important still is the discovery that the degree reading is raised by the association or regular contact one has with one’s Aumakua. This last is particularly true when we read for one who writes his signature at a time of close contact such as is established when a prayer action of the Huna kind is being made. (We will have to work out a new way of listing or writing down the several parts of a reading to fit the new findings.)
AMONG THE SEVERAL THINGS WHICH WE MUST REVIEW, in the light of what we have just learned about the “Guides” or possibly Aumakuas, must be included the findings of Psychical Research groups during the past century. In HRA Dr. Nandor Fodor’s Encyclopedia of Psychic Science we must again examine accounts of such things as appear to have been done with the help of Guide spirits of exceptional power and ability. There are pictures of some of the mediums through which work was done, and it may be possible to make belated contact through these pictures with the Guides and see if they fall into the 500 to 600 degree level where we suspect all of Aumakuas at the evolutionary stage have their being. (We may eventually find that we can contact and read the next higher level of entities, na Akua Aumakua or “Na God Aumakua” of kahunas.) If you happen to have a copy of the book just mentioned, and can run P.A. readings for Guides, I would like very much to have your results. I have been unable at this time of writing to get time for the tests.
IN INDIA AND TIBET there have grown up several systems of religious belief which also need to be gone over again with care as we try once more to find how best to contact and work with Aumakuas. The Theosophists, to whom I am greatly indebted for many valuable ingredients in my own thinking, have done a remarkable job down the years of working over the maze of old and new beliefs and inspecting practices aimed at bringing the individual into a better contact with Aumakuas. It is not spoken of in that way, of course, but in the end it boils down to about that despite all the beliefs in such things as karma and endless reincarnations. The “Holy Men” have endlessly tested and invented in the effort to find a way to bring about a union (Yoga means “union”) with what they thought of as something vastly higher than themselves – a nameless Ultimate. In reaching so high they may well have hit upon some good practices which assist in contacting the Aumakua in its level just above us and certainly far below the final Source and Unmanifest with which the Yogin so often hoped to be able to blend his soul or lesser self. There is endless clutter and confusion in the beliefs and the methods of practice in this part of the field, but in Theosophical writings there may be some material of great value to us, can we but find it at this time.
THE “SLOW GROWTH OF THE “SOUL” is said by some Theosophists to be the thing to stimulate by right living and thought over a period of lives. The goal is not that of learning to live the good life in the flesh, as with kahunas, but to escape from the normal life in every way possible. The Aunihipili is to be looked upon as the arch enemy and one is to develop “soul powers” with which to reduce the Aunihipili to nothingness. Only when all normal desires and joys of physical and mental activity are done away with can the real part of the man – the Aumakua – win through to escape from karma, reincarnation and consciousness as an individual self. “The dewdrop slips into the shining sea.”
THAT is not what we are to look for in our review. We will certainly side step the opening stanzas of “Light on the Path”, “written down by M.C.” These are: l. Kill out ambition, 2. Kill out desire of life, 3. Kill out desire of comfort.” But we may profit by putting our own interpretation on some of the later instructions such as, No. 17. “Inquire of the inmost, the one, of its final secret.” The HRAs are pretty well advanced, otherwise they would not be HRAs. Our need is not admonitions to get out of the world and life, but to get into both in the normal and complete way – the way in which all three selves learn to work as a team, and with each self respected and valued for what it can bring to the work of the team. We will be looking for upper class texts, not for primary instruction. We will accept almost nothing at its face value, and will be reading between every line and peering behind every ancient veil. Like the Yogin, we are looking for a short cut to the Aumakua. But unlike the Yogin, we plan, when we have found the Aumakua, to go back into the best of normal living, not on into the nothingness of absorption. I have beside me a book by L. W. Rogers titled, Man, An Embryo God. In it he does not instruct the student to forget that he IS a man in his attempt to grow from his embryonic stage of self growth into the god stage. Theosophy has injected splendid doses of common sense into the old dogmas, and will continue to do so. Huna will help delightedly. Many of us are Theosophists, you know, but the real Theosophist, under the charter of the original society, subscribes to no dogma. He accepts the duty of searching for basic truths and of doing what he can to promote the brotherhood of man.
CHRISTIAN WRITINGS always remain something to be reviewed in so far as we have explored them for the coded or inner Huna secrets. One of the HRAs has been delving into the Aramaic in which some say the New Testament was first written, if only in part. I am told of the similarity of some of the Huna words and words in the Aramaic. At present, a search is being made for the counterparts of the code words such as light, cross, snare, web, water, thorn, path, way, etc. If by chance we should be informed by this learned HRA that the word for “work” in Aramaic was hana, we would give her a standing ovation.
The Gnostic literatures are always under review and inspection, as are the words and glyphs of ancient Egypt, the latter showing tantalizing Huna beliefs which can only be glimpsed distantly in the writings of the later dynasties.
Esoteric Buddhism as well as Zen remain on the review list, of course. One HRA recently resigned because we gave Zen so little attention in the Huna Vistas. I would gladly have given more space to discussions of Zen, but what can we do? Where is the Zen master who is a “must” for those who wish to try this difficult and outside sensation discipline with meditation on an answerless koan, certainly not the swift answer to the question of how to live the three-self and normal life. Zen aims at letting the Aumakua take over entirely when the bow is drawn perfectly or the painting is done just right. In Huna we want a part in the day’s work.
HERE IS THE YOGA BREATHING RHYTHM given us by our HRA Yoga expert as the safe and effective way to use the control of the breath in accumulating mana. The controlling of the breath acts as a physical stimulus and helps to keep the attention of the Aunihipili from wandering.
I quote from a recent letter: “If speaking any more about Yoga, I think it might be a good idea if you don’t talk of ‘currents’ (of mana?) and such like. Boiled down to its elements, the rhythm is precisely in the ratio of 1 : 4 : 2. (Breathing rate.) 1, inhale : 4 (counts) retain breath : 2 exhale. For exact counts or seconds, all should start on the low side and work up, but not too far.” (Keeping the same time ratio, one may increase the time of inhalation, retention and exhalation. From the point of view of Huna, the deeper breathing is the thing of importance. From the Yoga angle, the rhythm. In both cases the mind is busy directing the breathing and telling the Aunihipili what to do, as in collecting mana and sending it to the Aumakua.) “I have tried this rhythm out for 10 years and say that it is a real developer of people. The motto is, ‘We live if we breathe; therefore, to live more abundantly, breathe more copiously.”‘
THE HULA DANCE EXPERIMENT which was suggested in the December issue of the Huna Vistas caused some to make the test, either with the chanting of the “Little Prayer for HRAs” or with an effort to use the braiding of the cord step and arm motions (as each imagined them to be) to get a contact with the Aumakua. One HRA reacted to the reading of my description of my “seeing” of the hula dance as if recalling a memory of a similar ritual from a past incarnation. I will give his report first.
“When you came (in H.V. 28) to your mental vision (of the hula dancer), my mind jumped ahead a little of your writing and I knew the sacred hula girl was braiding the aka threads. I read on, and when it came to her standing there awaiting the returned mana loa, I suddenly started to shiver and tingle in [my] brain and along my spine, and then started to sway from side to side. This continued, I should judge, about 20 minutes. In fact, I had to stop the swaying to come to write this note to you – the thought having struck me that if Dr. A.J.P.’s reading was normally 386, but his prayer signature came out with a P.A. of 560 degrees, I would write you while experiencing this phenomenon to give you my signature. My degree reading you found to be 342 when autographing my book. I seldom have anything like this happen, hence this letter.” The signature of this HRA was tested at once upon the arrival of the letter, and gave the usual very large and 528 degrees, indicating fine contact with the Guide or Aumakua.
ANOTHER HRA WROTE: “I too have had a vision regarding the dance and altar, but there have always been three girls or two girls and a man weaving in and out. I did not think of the braiding of the aka threads, but that was what they were doing, evidently. And they also sprinkled water all around. One of them would stand on the altar and weave back and forth while the other two would intone a chant and sprinkle. There is always music with this and I seem to be sitting in a large grove before a stone doorway. Where the doorway leads, I don’t know as I’ve never been inside.”
AN HRA WHO MAY BE A REINCARNATED HULA GIRL WROTE: “One of the proofs I have of reincarnation is that at the age of three I started doing the Hula. Years later, when dancing, she was seen by one raised in the Islands who wanted to know which island I was from. He couldn’t believe I’d never been there, and kept saying, ‘But you dance like the islanders on the small islands. Even we who live there don’t often get to see dancing like that very often.’ So just ask me again if I’m interested in your hula project!”
THE MOST COMPLETE SET OF HULA TESTS was reported as follows: “I tried your trick with myself. I wanted to see if I had been connected with Huna in a past life. I did just what you did, generating strong emotion and love. I felt a terrific, tingling in the small of my back and strong breathing started of its own accord. I never had force like this before. (I got the impression that) I was not a person who had been connected with Huna. Then a funny thing. Everything blotted out. Then there came a scene with people of dark skins , black hair, and large dark eyes. Turbans, long coats and narrow pants. Hindu? I asked if this were so. The answer was yes. Frankly speaking, I was rather skeptical. My pendulum, like your own, made an almost straight out circle over my left palm. The return flow was strong. Now what do we do to carry this further to really arrive at the right answer? That Little Prayer I have used ever since you first sent it out a long time ago. Yesterday I tried the use of it in the dance experiment. (She managed a makeshift costume such as I had described for the hula dancer.) I recited that prayer, then hummed it, then sang it to the tune of The Lord’s Prayer while I did a barefoot dance. I felt as if I were in another world. I felt hot winds on my body, and I heard soft singing as if in the distance, then what sounded like muffled drums. Again, Hindu? Would that account for my love of Buddhas? I have several of them in my home.
I COMMENT: Things like this are just what I had in mind when I wrote in H.V. 28 that we had rounded a circle and had found ourselves coming back into the typical experiences of Mysticism. Such experiences, taken on the whole, carry great significance of meaning, but INDIVIDUALLY, they are most valuable to the one owning them. In olden days a religion could be based on the “seeings” of a dynamic individual. In modern times religions of the New Thought school are made up on reasoned basic ideas. Only spirits working through mediums are credited with true revelation, and then only by a small part of the population. The greatest value of mystical experience, when shared through written or oral descriptions, lies in the fact that others are encouraged to try for similar experiences themselves – and if they get them, they have little individual revelations which give them a greatly satisfying sense of underlying verity. In my own case, I now can stand before you and happily say from deep inward “sensing” experience, “I am not alone.” My Beloved and Entirely Trustworthy Parental Spirits are always with me and near enough to be called. I have only to make the proper call and pick up my pendulum to obtain what is sufficient proof for me that the Father-Mother have heard. This is not proof to others, and I cannot prove that I am contacting Aumakuas or Spirit Guides, of course, but if what I believe I can do encourages others to try to do for themselves, as a check on my findings, what I think I have done, that is good.
A P.A. CHECK READING ON TERTE, the Filipino spiritist healer who is famed for bloodless surgery and other healing, has been checked from his picture for a reading of his Guide Spirit (or Aumakua?). He may have lesser spirit helpers as well as the main Guide. Two able Canadian HRAs have sent me their readings, one getting the usual large will and personality swings with 487 degrees, the other a very large clockwise circle and 529 degrees. My reading gave the same will and personality swings and 489 as well as 528 degrees. This might indicate that two spirits of high degree are helping the healer. Perhaps the one under the 500 level is an apprentice Aumakua. This is still new ground for our exploration as we cease to take Dr. Brunler’s conclusions as to readings of the higher sort. To date the highest reading I have obtained for a Guide or Aumakua is 567 degrees. But twice I have tried for such a reading and got a little under the 500 mark. I have been surprised to find that readings are brought up so much in many cases because of the apparent steady influence through intuition or Guidance coming from the over looking higher spirits. On the other hand, “eating companion” spirits of low degree sometimes cause individuals to give a lower reading than when taken by themselves apart from the ordinary composite reading. Dr. Brunler found many business leaders at 450 degrees. One may wonder whether this shows that they were of superior intelligence and ability only because of the help of a Aumakua or Guide spirit. The same might be said of the great writers, actors and painters who gave readings in the 500 600 level (and even up to the 725 level, if we are to continue to accept the Brunler readings as valid, which I now hesitate to do.)
A REQUEST HAS BEEN MADE for a chant in Hawaiian that might be used in the testing of the hula dance of braiding the cord. As the dance steps often seem not to be a repetition of certain steps and arm movements, over and over, it seems possible that a dance could have been improvised by the dancers to fit the words and mood of the mele or recited verses. Dr. N.B. Emerson, whom I had the pleasure of knowing years ago in Hawaii, translated many of the old chanted songs and I have before me a volume of those he included with the ones connected with the various forms of the hula dance. Of these I have selected to pass on to you the first and last verses of The Water of Kane. There was a tradition in old Hawaii similar to that of the Western one of the lost Holy Grail. Dr. Emerson says that slight references occur in many meles to the Water of the god Kane and its sad loss. Water stands for mana of any grade, and here we have the secret Huna code used in Hawaiian to some extent. An initiate kahuna would at once know that the lost Water of Kane – which gave life – is the High mana of Aumakuas. The uninitiated would not know the significance. The mele was always voiced with the deep sadness of loss, and is one of the most nostalgic, taking as it does the mind of the singer back to the bright days before the loss of the knowledge of the place where the water of life might be found and drunk. In the Huna of the New Testament we find Jesus saying to the woman at the well (John 4:14); “But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. ” The Water of Kane was, as in the story of Moses, made to flow when the god thrust his staff into the side of a wall of earth and thus caused a flow of water for a thirsty companion god with whom he was traveling. Legend says that the life giving water from the spring so caused still flows if one could only find it. A similar legend in the West sent one early Spanish explorer into Florida to search for a spring said to be there and which gave back youth to one bathing in it. We may also feel the touch of deep and nostalgic loss when we consider the far cry between the original and secret Huna concept of the mana flowing back to the lesser man to heal and otherwise bless, and the concept of the Church of Rome where the Holy Water of today remains in use only as an empty and blindly used symbol. In Revelations we read, “let him take the water of life freely. And in John 3:5 we read, “except a man be born of water.” John the Baptist said, (Luke 3:16) “I baptize you with water; but one mightier than I cometh – he shall baptize you with the Holy Ghost and with fire.” Kane, the name of the god, means “a male, or a husband” in the language of the Hawaiian kahunas. He stands in code for the Father, and this includes the Mother side of the Aumakua, she the Holy Spirit and he the divine fire water of High Mana. (Mana had polarity, fire and water being symbols of the opposites.)
| He Mele no Kane He u`i, he ninau: E u`i aku ana au ia oe, Aia i`hea ka wai a Kane? Aia i ka hikina a ka la, Puka i Hae`hae; Aia i`laila ka wai a Kane E u`Aia i`hea ka Wai a Kane? |
The Water of Kane A query, a question, I put to you: Where is the water of Kane? At the Eastern Gate Where the sun comes in at Haehae: There is the water of Kane. One question I ask you: |
* Inu, to quaff or drink, often has the syllable ha added between the causative hoo and the verb, as, hoo`ha`inu. As ha is the symbol of the whole process of sending mana to the Aumakua and receiving it back in the form of the restoring high mana, we can see here the hidden meaning. The word wai`puna or “water spring”, gives the Huna code meaning in the verbal form of puna which means “to unite, as a man with a wife,” and the union with the Aumakua for the sharing of the wai or water mana is indicated. Ola is life, and the root la means “light”, which is the symbol of the Aumakua as well as the life giving high mana. Some day we may have an “opening” ritual resembling that of Subud, only our rite will be one aimed directly at helping one to know that there is a Aumakua and to establish a working contact with it.
Let me give two more verses of the Mele without the Hawaiian original. I find them very lovely, and we have poet HRAs who will share with me the pleasure of knowing the passages.
One question I put to you:
Where is the water of Kane?
Yonder on mountain peak,
On the ridges steep;
In the valle.ys deep,
Where the rivers sweep;
There is the water of Kane.
In the ghost pale cloud form;
There is the water of Kane.
This question I ask you:
Where, pray, is the water of Kane?
Yonder, at sea, on the ocean,
In the driving rain,
In the heavenly bow,
In the piled up mist wraith,
In the blood red rainfall,
(From Unwritten Literature of Hawaii by Nathaniel B. Emerson. Bulletin No. 38, Bureau of American Ethnology. Long out of print.)
A NEW BOOK, THE PATTERN OF HEALTH, by HRA Dr. Aubrey Westlake, of England (Vincent Stuart Publishers, Ltd., 45 Lower Belgrave Street, London SW 1, England, 25 shillings plus postage or $4. 00) has been received as a gift from the author. It is the kind of book which one wishes to review by quoting about half the book which, of course, is out of the question. Dr. Westlake has an exceptional background of education and experience. In the field of healing he has long been watching for and testing all of the most modern methods from the mental to the religious and from Bach Remedies to the use of Radiesthesia for diagnosis and treatment. He has accepted Huna as a most valuable source of information and theory and has included in the new book a fine and concise description of Huna with sidelights on it rediscovery. He accepts as valid the intuitional revelations of the famous Theosophist, Dr. Rudolph Steiner. He also accepts the New Testament presentation of the words of Jesus as historically true, basing a section of his book on that foundation as he examines the several steps taken by Jesus in healing. This book tells the story of a long and careful search for newer and better healing theories and methods. Let me give you the index.
“I. How it all began. II. Dr. Bach and his flower remedies. III. I come to medical dowsing. IV. Vis Medicatrix Naturae: from Hippocrates to Reich. V. Dr. Reich and cosmic Orgone energy. VI. The Oranur Experiment and the tragic sequel. VII. Healing and healers. VIII. Huna, the Secret Science. IX. Medical dowsing in the light of Huna: the role of the Aunihipili in dowsing. X. The healing miracles of Christ. XI. McDonagh’s Unity Theory of Disease. XII. The search for the pattern of health. XIII. Spiritual healing, new style. XIV. The radiesthetic faculty. XV. The new Medicine.” The subtitle for the book is also descriptive, A search for greater understanding of the life force in health and disease.
WHAT MAY BE A CONFIRMATION of our discovery that the Aumakua can be contacted in the. 500-600 degree level through the P.A. reading method, seems to me to be very important and gratifying. Dr. Westlake (pages 127 and on) tells how, in the year 1956, he carried on many experiments with capable dowsers and sensitives to try to learn just what happens in Radiesthetic diagnosis and treatment and how the system might be perfected. The “Question and Answer” system with the use of a chart and a pendulum came after many other methods had been tried. Let me quote a part of the story and comment on it in parenthetical inserts.
“As the work went forward a curious thing happened. It was found that, in the case of the sensitive especially, and in the other members of the group to a somewhat lesser degree, the level of consciousness began to rise, as measured on the Brunler (Biometer) scale. (In a footnote here he writes:) According to Brunler, this could not happen, as one is born with a ‘brain radiation’ rate which does not change throughout life. It will be remembered that Mrs. Kingsley Tarpey challenged this view, as she often changed it (the degree level) in her healing work with a patient. Such cases are exceptions, and for the vast majority, Brunler’s brain radiation rate does remain the same. (End of footnote.) What had started off as an ordinary functioning of the dowsing faculty on the second level, already described, ceased after a while to be radiesthetic sensibility and became instead rather a receptivity of understanding, i.e. it ceased to be either physical dowsing or divination. When the Brunler reading reached 508 (my underscore), the sensitivity arrived at a third and new level, but now appeared to be on a mental level full of consciousness and became independent of the limitations of both time and space, in the sense that it was possible to recover the past, and neither witness nor actual remedies were required, and orientation was unnecessary. This state has been described as the eighth level of consciousness.
“There appeared to be still higher levels of clairvoyance and clairaudience, but not in the ordinary psychic sense, as the vision and the speech were inward and not outward. It is the inner vision and the still, small voice which is apprehended in full consciousness, and not the apparition or the trumpet of the seance room under trance conditions.
“We found that the technique of Q & A, already described, was particularly appropriate to this third level of receptivity, as a whole new world of knowledge and understanding appeared to be available without the limitations of the lower levels of consciousness, and this technique was in fact used to elucidate various problems.
“Let me summarize what has been said so far. The ordinary radiesthetist or dowser uses psychosomatic faculties in obtaining his results, which may be purely physical, purely psychic, or a combination of both. But the pendulist working on the higher levels requires receptivity rather than (!) sensitivity and is conditioned by a conscious understanding of the implications of truth. What has emerged is thus a combination of receptivity, knowledge, discrimination, reason, imagination, and, not least, common sense. It has, moreover, given access to those higher levels of consciousness which we learned in all reverence to recognize as the threshold of contact with the mind of the Christ. It became increasingly clear to us that the truth needed for these times can only be obtained and be forthcoming from this Source.”
ALL OF THIS EVENTUALLY LED UP TO the conclusion that something proposed by Whyte and given the name of “pattern” was the key to understanding the working of the projected forces which bring about healing. A “pattern” includes all the forms and shapes as well as the brain ingredient when the totality of a set of things plus ideas must be considered. The form element can be constructed in material substance and can be three dimensional and built of things such as plywood. The brain of the user of the material pattern joins to add to the mechanism and, one might guess, the Aumakua may add its quota to the “pattern”. (If I get the idea right.)
Pattern objects were made up and tested experimentally as substitutes for the imperfect radionics instruments which always seemed to lack something. Patterns were cut from wood in the shape of a diamond, a star and a cross. These proved in practical tests to have certain characteristics, good or bad, and they were “static or dynamic”. The dynamic pattern form was found to send out as of its own accord, a force which could help or hinder. With one pattern named “The Star of Bethlehem”, the distant patient’s blood spot could be placed in the center of the pattern and around the whole samples of 40 basic remedies. The pattern appeared to be able to select the remedy needed and send it on a force beam to the patient. Let me quote again as the account progresses on page 134.
“Readers will doubtless be as astonished as we were at this totally new conception of healing, wherein one pattern with its remedies seemed to cover all types of disease, and it is the patient – or animal – himself who selects what he needs, and not the doctor or operator. Eventually it was found possible, in addition to the derivative instruments, to get a series of patterns of the various levels – the spiritual, the mental formative, the soul emotional and the physical, which, as the same master pattern ran throughout, gave quite a clear series of comparable relationships, and the causal chain connecting them. This series of connected patterns of the various levels we called simply ‘Man’.
“From such a complete set of patterns it is possible to make a fundamental analysis, finding on what levels, and whereabouts on any level, blockages are present, and tracing the effects of such blockages both up and down. The linkage we found was COLOR manifesting on all planes, each color manifesting in the same position and in the same relationship on the patterns, thus making it possible to compare one level with another and effect a true correlation. (And on pg. 148 the matter of color is again touched upon.) (Pure color filters could not be found.)
“(We) found, to our great surprise, that apparently we had a perfect instrument for giving color treatment without having to worry about actual color at all. This was possible, as each color had a definite position on the pattern. It was only a question of placing the blood spot of the patient in position, and color treatment could be given on any one of the four planes (planes classified after Steiner), using the full range of the twelve color spectrum of Steiner, viz. Peach, Infra-red, Red, Orange, Yellow, Yellow-green, Green, Blue-green, Blue, Indigo, Violet, Ultra-violet, and back to Peach. The positions of the colors on the pattern already being known, it only remained to find out radiesthetically (by the use of the pendulum?) what color was required for treatment, on which plane or level, and the timing. (The treatment needed to be given for a definite length of time.) We had many cases which, when treated in this way with color, gave excellent results. Color therapy, if indicated, usually was most effective, and certainly easy to give. I should like to make it clear that it was not what I had expected as an ordinary medical man. Given the full co-operation of the patient, the general effect of therapy is to give release to the soul, to give a sense of independence, so that those patients who may have been seeking health for years and have depended on other people, suddenly say that they can now be responsible for themselves and can tackle their own problems with occasional help and assistance. Whether physical improvement takes place appears to be of less importance; it is rather one of those things which is added to those who seek first the Kingdom of Heaven.
On page 173: “It (the radiesthetic faculty) has made possible the essentially simple concept of Health as a balanced Pattern of forces between the forces of matter and the cosmic – supersensory – forces, and disease as an Unbalance brought about by an excess, deficiency due to blockage – or distortion of the forces involved. Moreover, these imbalances can be measured as deviations, either plus or minus, from the norm which is health. This is the new science and art of Medical Radiesthesia. Here for the first time we have the possibility of a true preventive medicine, as we can now detect these deviations from the norm before they have manifested physically, at which early stage they are eminently treatable, or become set in the pattern which we know as pathological disease, when they are not. The result of this would be in practice to maintain a state of relatively harmonious and normal balance of the body as a whole on all planes, which is designated in my book Health Abounding as the Perfective Aspect of Medicine.” (There is ever so much more to be read along these new lines of healing thought and practice. We owe Dr. Westlake a very large and warm thanks for sharing with us his thoughts and his surprising findings. MFL
