April, 1962

Guidance From the Aumakua

 

I REPORT ON PENDULUM ATTEMPTS TO GET GUIDANCE from the Aumakua. As you remember, we recently made a great “breakthrough” in being able to contact and read in P.A. code either the Guide overlooking each of us, or the Aumakua. At the time of the first discussion of this exciting verification via the pendulum of contact with what I now strongly feel is both Guide and Aumakua, I asked all who could to run check tests on my findings. Several have done so successfully, and one HRA was already ahead of me in his own experimenting.

I next proposed that we see what we could do when the contact was indicated as complete with the Aumakua. I ventured the hope that, having such a vivid proof of contact, we’d get enlightenment or inspiration, guidance etc. We have already seen that psychic “seeings” may be obtained, as in the case of the HULA DANCER and RITUAL. We make the contact. We ask for some form of enlightenment, and relax. We wait and watch expectantly for anything which may come into the mind, or may be seen psychically, or heard, tasted or smelled. Colors, music and straight tonal sounds have been reported, also the smell of perfumes. Vivid dreams which seem to have symbolic meaning have been given. (In case one gets such a dream, it is well upon awakening to ask the Aunihipili at once to give an explanation of the symbology of the dream or things seen in it, otherwise understanding is difficult.)

Before I go on, I wish to say that the Aunihipili seems to have a strange way of making the swings and circlings of the pendulum into its own code to fit certain things it measures. Years ago Dr. Oscar Brunler found that over gold or money or even a check, the pendulum will swing a “V”. Now, at least three HRAs have found that their Aunihipilis give the same code indication as mine for the presence of the Aumakua when one tries for contact, that is, a very large vertical swing that continues for up to half a minute, then turns into a very large and perfect clockwise circle. One is reminded of Jung’s postulate of a Universal Subconscious in which the pattern images of all things exists. Or it could be guessed that we of the HRA have, through telepathic contact, been visiting behind the scenes so that our Aunihipilis have met and decided amongst themselves what code movements to use for certain things. A most interesting thing upon which to speculate.

What we all would like is to be able to contact the Aumakua and to take advantage of its greater experience and wisdom, also its ability to see to some extent into the future. We would like to do what many do who contact spirits and ask them just how to do anything and everything, also what is going to happen and to fix everything that may be wrong or difficult or tiresome. (Unfortunately, some spirits love to pretend that they can do all that is asked of them, and many a person has found to his or her sorrow that to follow such guidance can lead to much trouble.) The truth is that we have found through our own and the race experience that we have to plan our lives as Auhanes, and do the best we can to make a go of things. However, we can legitimately ask for guidance and help from the Aumakua as long as we keep trying to move forward under our own power.

I ran a series of tests after learning to make the pendulum  verified contact, and used the Q & A system hopefully. I asked permission to ask help through the answers to questions, and got a “yes” in reply. But I soon found that my questions concerning the future got no answer. Nor did attempts to learn what I should do next in my work with Huna and you of the HRA. Everything I proposed seemed to get a faintly approving “yes” swing of the pendulum. In a short time I decided that we had reconstructed Huna right in the first place and that we must not ask the Aumakua to do more than push when we have decided in what direction we should best steer the cart. To review our earlier conclusions, I went back through some of the older Bulletins, and in Bulletin XIV I found a place where “Betty”, the woman who could go back and forth to “the other side” and report findings, as related in some of the books by Stewart Edward White, gave sage advice on the matter of getting desired help and inspiration. As only a few of you will have on hand the back issues of the old HRA Bulletin, I will copy out for you some of the passages. They are taken from, “The Betty Book”, “The Road I know” and “Across the Unknown”.

“The recognition of the things you desire, the forming of your definite purposes, establishes a condition as automatically chemical in its action as establishing the arrangement of any other chemical process, such as the release of gasses or the carbonization of flame or the boiling of water. It starts toward the fulfillment of the desire in proportion to the strength, fervor and persistence of your effort toward it.

“It would be ineffectual to eliminate all stress points from your life, for then you would have no experience in producing harmony. You are not entitled to live with beauty unless you keep trying to lift your own world nearer it.

“There exists in you, indefinitely developable, an engine of power, dynamically creative, capable of impressing and molding your material world according as you give out from your inner being its creative force. (Mana?) This is not primarily the mental creative force which you understand perfectly. It is a higher sense of that, the vital principle of life. It comes not from that mere agent of the soul, the intellect, but from the plexus of life itself. Mental force can make a mold or plan, but for completion this plan must have vital principle supplied. Mental force is the light globe only. True creative force carries with it its own current. It is a matter of heart (emotion?) as well as the clearly seen concept of the mind.

“If we take from it only what the need of the moment forces upon us, our existence is niggardly and hampered. No man need be content with only just enough to get by. It is possible to tap the Source of Supply as a conscious and intended act. And in so doing he will find that what he can take from that Source of Supply is limited only by his desire, power and the energy with which he is willing to back it. For it is unfailing and inexhaustible. And sympathetic and understanding.

“We are not the owner, but the agent. We can get everything, unstinted everything that is good for us and that we have earned and deserve. But only provided we know how to give it away after we get it. Take no thought for the morrow – all things shall be added unto you.

“Inspiration comes only in attraction to some definite output, some definite production. It cannot come unless it has a container. (Thought-form mold?) Inspiration only fills what is prepared for it. It cannot be controlled otherwise. It dissipates unless it meets something that helps its particularization. The force wants to be assisted. It comes for that purpose. Remember that. It is a waiting, undifferentiated force that wants to be differentiated. Your business is now to attach something to it and so make it practical.”

The above paragraph on the nature of inspiration was most important to me in my testing. The idea of a mold to be filled by an impersonal force seems odd because the force should be, after the Huna way of thinking, the high mana of the Aumakua set to work to carry to us thought-forms or mental pictures of the things we are inspired to do. However, the impersonal element seems to be indicated in the words used by kahunas to indicate “inspiration”. Here we have hanu which has several meanings: “to inspire or draw in breath; to act with energy; something evanescent (like breath and difficult to sense, like vanity).” The roots give the inner meaning of the word. Ha is the symbol of the breathing and accumulating of mana to offer on contact to the Aumakua to empower it to act. The root nu means “to think, reflect, cogitate, or to stir up into action.” There is a third meaning, that of “troubling another by asking favors,” and perhaps that is what we do when ask too often for inspiration from Aumakuas without first making a plan which can be helped along, provided that it is a plan approved by the Aumakua, as desirable.

Another word for “inspire” is hoo eu eu. It means to “stir up or excite to action”. A third word used is hoo lale lele, which also means to urge into action, but whose root la indicates that the Aumakua is to be contacted and the prayer and mana sent “leaping upward” to it. (root lele). So, one gathers that there was inspiration or some form of help asked for by kahunas, even if there is nothing in the words to show that the assistance would be anything more than to hurry up one’s action rather than to guide in the matter of just what action was to be taken.

Despite the indications that one must make one’s own plans and decisions, I tried asking whether my different plans (which I thought up and asked about one by one with the pendulum talk) were good to follow. The pendulum response was a strange one that varied from the smallest swing to a strong one. I take it that this may indicate a degree of approval, and that the strongest swing might show the best plan. One plan seemed to get the strongest swing of approval, perhaps because I considered it the best, (although by far the most difficult). I asked whether I would have health and strength to carry out the plan, and got a middling strong swing of “yes”. I asked whether such a plan could be financed and brought to a successful conclusion and got a similar answer. After a number of test sittings, I finished with the impression that it was up to me to try to carry out the plan if I so desired, and that If I went into action on it, help would be given – just what kind of help, I could not say, but from past experience the inspirational help is much like other kinds. An idea comes, or a book gives a needed piece of information or provides a new pointer for progress. That events are shaped and even people used to give help is something my experience in the past has repeatedly shown.

MY PLAN should not be mentioned and curiosity aroused if it was not to be divulged.

I pondered long on whether or not to mention the plan, remembering the traditional instructions given the candidates for initiation: “DO, DARE and KEEP SILENT”. The “keep silent” bit, however, was solved in part by consulting the dictionary and seeing what word kahunas used for “silence”. It was hamau, and it has a secondary meaning of “keeping silent as a part of worship. ” In the hidden or root meanings we have the familiar ha to show that a prayer was to be made in the Huna manner. The root mau has a number of meanings, the first one of interest here is that of “to persevere, to repeat and to do over and over”. This fits well in describing how one must stick to it in carrying out a plan while repeating the prayer action and sending of mana frequently as part of getting inspiration and help. A second meaning of the root is “to dry up”, and this is the symbol of the lack of water or mana. As we know, the mana must be sent often to the Aumakua, we may guess that part of the ha work is to prevent the lack of mana. On the other hand, one cannot but recall the slang phrase for “Be silent”, which is “Oh dry up!” Whether or not talking about one’s plan with others is indicated here, I am not trying to say, but from past experience I know that very often one uses up all one’s energy talking about a plan and trying to meet the objections to it, ending by dropping the plan entirely or by making a feeble start and not finishing.

The plan in question is to get the Huna in Bible material organized and into book form so that it might have a few copies deposited in libraries where students in future times could get at the things we have unearthed and go on from there if they wished. To get into libraries, one must have books bound in hard covers.

Such a book would have to contain a partial dictionary of Hawaiian-English and English-Hawaiian words. To be really good, the complete Andrews Hawaiian-English Dictionary of 580 pages should be reproduced by offset in a single volume, and the English-Hawaiian dictionary of Hitchcock as well, running 256 pages. The new Hawaiian-English dictionary put out by the University of Hawaii at $15 a short time ago leaves out most of the special and root meanings to be found in the 1865 Andrews dictionary. There is at present no proper English-Hawaiian dictionary in print. In addition to these two volumes, space would have to be found for meanings which are given in other dialects of the Polynesian general tongue and which are to be found in Tregear’s Maori Comparative Dictionary, also long out of print.

The next problem is to make available the New Testament in Hawaiian and English. Either this book (if available) would have to be purchased from the American Bible Society or sections reproduced by offset. This book can be had at the present time for $1.25 plus postage. The Hawaiian Bible, complete, may be had also, but with no accompanying English translation.

A list of symbol words and their meanings would have to be provided as well as a list of words with their root meanings explained with them to get at the Huna coded meanings. Then there would be the book itself, explaining everything and giving the inner meanings of many Bible (especially New Testament) passages when they are presented and the code is laid bare. In this main book would need also to be given extracts from THE SECRET OF THE GOLDEN FLOWER and from some Yoga literature as the coded Huna is shown in its spread. A section would be needed to give the early beginnings of the system as traced in ancient Egyptian beliefs, practices, words and glyphs which are part of the old writing.

THE PLAN’S GREATEST OBSTACLE is found in the fact that the type of person to whom Christianity is preached in the various churches, will have nothing at all to do with anything which offers to change a “jot or tittle” of the dogmas which their particular sect fight, bleed and die to defend. These are the people who would have to be interested in the material under discussion and to be brought to buy the books if publication is to become possible in the ordinary way. The people who have broken with orthodox Christianity will seldom do more than throw up their hands at the suggestion that they go back to examine the inner teachings. We have only two active HRAs who are ministers and who understand and value Huna. Letters to the Vatican to try to interest the Roman Catholics in having a look at the materials got no attention unless my books were noted and placed on the black list before my letters were thrown into the waste basket.

Direct by mail advertising has fallen by the wayside for book promotion since postal rates have gone up to the present high point, and the lists of names of book buyers have become so “dirty” that only a fraction of them can be used successfully.

This leaves the frail possibility of interesting some Foundation in financing the publication. However, in the past, approaches to them have been met with a polite, “Don’t bother us Mr. Crackpot. We are busy.”

And still, there must be many Christians in the world who would be of sufficiently open minds to examine the material we have uncovered, and, perhaps, find it of great value. That is one of the reasons why I keep returning to the project despite all the apparent obstacles which stand in the way. I shall keep scratching around and go ahead slowly with the writing, meantime asking for Help and Guidance in the project. I will report when there is fresh Guidance or a new direction is taken. It will be an interesting thing to watch how it works out, and perhaps we can all learn a little more of the HOW of using Huna. Of one thing we can be sure, even now, and that is that we must get up our own steam and start moving, even if very slowly, if we are to get help in finding the right track to follow.

A CHECK ON THE PENDULUM as used in measuring the contact with the Aumakua has been run by HRA Hal Falvey, of Chicago, who’s letters and objection to the belief in spirits have often appeared in the H.V. He reports:

“The March H.V., which, as usual, was a dandy issue, reached me last evening when I was so tired I was like one in a fog. It revived me and I tried to cooperate on the pendulum experiment – the first time I have used the pendulum in a few years. As I accumulated mana, a brisk clockwise rotation started, and continued in increasingly wide circles. I asked, ‘Is the path clear and am I in contact? At once came a strong side to side swing, my ‘yes’ signal. I then prayed for (two things mentioned) and got a vigorous ‘yes’. I then signed off, thanking the Aunihipili and Aumakuas. Next month, after more prayers and penduluming, I’ll report.

“Mary (Mrs. Falvey) and I feel that messages and answers to questions such as mine above, come from the Aumakua via the Aunihipili in the usual circuit. The fact that a message may not be in symbol form – as was the case in my little experiment, makes no difference, we think. Depending on the individual, the moment and the question, the answer might come as a pendulum swing, a vision, a voice, a symbol, or an authoritative hunch. Since we distrust SPIRITS in general, it might be unlikely for us to get a message in vision or voice, but a hunch would seem probable.

“Don’t laugh, but lately Mary hasn’t done nearly so much prophesying in light trance because we ran across a 35¢ paperback dream book with which we have got astonishingly accurate results, consistently, for about a year. It is titled, YOUR DREAMS, by Thomas B. Thompson, Perma Book M 4206. Affiliated Publishers, Inc., distributors, 630 Fifth Ave., New York 20, N.Y. And published by Pocket Books, Inc., New York. (I’ll try to find a place where I can get copies for those of you who may want them and have trouble getting them locally. MFL) Crochety old Carl Jung flatly refused, so far as I know, to accept anything resembling the Huna ideas about dreams, preferring much more elaborate and fanciful hypotheses. But, curiously, we thought about the possibilities in dreams, both of our  Aunihipilis caught on without any instruction whatever and operated, producing prophetic dreams such as neither of us had known before. One must learn to make a quick and accurate record of dreams, and learn to know what is significant, getting the hang of it in general, but it is really quite simple and, as I said, surprisingly accurate, at least for us. One good thing is that, where before I’d ask about things we wanted to know and would conclude with the question, ‘Anything else we’d be interested in knowing?’ we’d get some more data, or not, and too often not. But the dreams give us a fine preview on things about which we had not ‘dreamed’ of asking. (See Chap. X, beginning on page 173 of my book, Secret Science Behind Miracles for the Dunne method and an account of my experience in using it successfully to dream of the future. Dunne’s book is, An Experiment In Time. MFL.)

STRAWS IN THE WIND OF PSYCHISM are most interesting these days, showing, as they do, the quickening interest in psychic things, and the belated response in some of the churches (not the Catholic) to the gentle prodding of a few advanced individuals who feel that the basic things of Psychic Science should be allowed to come back into the fold, especially healing such as was taught in the New Testament. Many of the church members have been going over to spiritualistic views and for a long time the churches have looked with dismay at the numbers of members who have demanded healing and a healing philosophy, these all to often joining the Christian Scientists and New Thought “Science of…” groups.

Here in America we have had for the past few years a group (of which I am a member, even if not an active one) called “The Spiritual Frontiers Fellowship.” The purpose of the organization is to introduce healers to the churches, some using the Spiritualistic methods, some laying on hands with prayer, and some encouraging the study of psychic matters such as ESP. Group prayer is in good standing. I had hoped that when Huna was introduced to the leaders of the Fellowship, they might be able to see its significance and perhaps add a few things to the regular healing methods with beneficial results. (I was thinking of the cleansing or kala rite and a type of confessional, also making amends to gain a feeling that one is worthy of healing or other help. I had hoped that sending mana to the Aumakua might also be recognized by a few.) In a general meeting of the Fellowship two years ago they had a book table, and some of my books were offered for sale, a few being sold. But after that something must have happened of which I am unaware, for in the small magazine published by the Fellowship, none of my books are included in the long list of books recommended and offered for sale. I suppose those in charge of the work are a good example of timidity and reaction in the psychic field, and that little is to be expected of them when it comes to anything so revolutionary as the secret teachings of the greatest healers the world has ever known, kahunas, one of whom seems to have been so skilled that he started a new school of religious belief by dint of demonstrating the healing value of what he knew. I speak of Jesus, of course.

As usual, they are well ahead of us in these lines in England. An excellent new book has just been published there covering some aspects of the effort to get psychic healing and “seeings” recognized in the Church of England. Let me review the book for you here.

FRONTIERS OF REVELATION is the intriguing tide of a new book by Francis Banks. (It may be had by mail from the publisher, Max Parrish & Co., Ltd., 55 Queen Anne St., London, W 1, England, price 30s, plus postage. A five dollar bill should get one a copy.) Miss Banks, who was for 26 years a member of an Anglican Order in South Africa, then for 15 years head of a Church training college in England, (or perhaps this was also in Africa) reports on the results of the sending out to many members of the Church a long list of questions concerning their psychic and mystical experiences, interests and opinions. The book digests the many answers and gives a large number of the answers which were sent in. One is surprised at the inward experiences which are reported and the interest taken by a small fraction of members in things psychic. The material is skillfully arranged and is discussed in a penetrating and sympathetic manner. All of the main divisions of Psychic Science, from seances to psychokinesis have been reported on in the answers to the list of questions. Healing, prayer, prayer group work and results, even “speaking with tongues” come in for inspection and comment. What pleased me most, (I admit wickedly) was that at last we have had at least a partial recognition of Huna and the fact that it belongs in this field. A few paragraphs are given to Huna and two of my books are mentioned with myself as author. By reading carefully between the lines I could see that Miss Banks had added some of the Huna concepts to her way of thinking, especially the idea of the aka cord and thread with its part in telepathy. She mentions my account of my experiences in which I was able to dream into the future via the Dunne method, and gives a good glimpse of the Huna healing philosophy, of the Aumakua and of the braiding of the aka cord and the sending of vital force along it. Her final chapter is headed, “Revolution or Reformation?” In it she lays open the problems confronting the Church with great skill, quoting many men of the cloth, high and low, as she calls for the restoration of psychic elements in a faith which must catch up with the trends of modern research or face revolution in the ranks. Evidently the bishops who are quoted and one of whom has written the foreword for the book (The Right Reverend the Lord Bishop of Southwark) see the danger of continued exclusion of the psychic factors in the Church, also the benefits which an understanding and use of the psychic factors can bring. The story of her own life in an Anglican Sisterhood, and of her gradual finding of the new world of psychicism, makes fascinating reading. Once she began to survey the materials of Religion, everything became grist for her mill. Mysticism in the Church led to the Mysticism of the Orient. She inspected the several schools of Theosophical teaching, including Steiner’s, and, inevitably, went on to Psychic Science and the several conflicting schools of Psychology, apparently missing nothing of importance, and in due time arriving at Huna. A very important BOOK for this field.

A PROMISING PSYCHIC has been reported by HRA John W. Aiken, D.O., who is a vice president of the Spiritual Frontiers Fellowship. The psychic is an engineer living in New Mexico and busy with his regular work. However, in the past few months he has been working in secret with some doctors who have found that his spirit guide can diagnose and describe treatment successfully in difficult cases where the living doctors are stymied. Tentative plans are being made to set up a Foundation which will hire the engineer and so make it possible for his services to be made available to more doctors. This is a little like the work done by Edgar Cayse who worked in hypnotic trance, but denied spirit help. He was able to make a diagnosis and often to advise treatment or direct the patient to a specialist who could be helpful. This plan is just taking form, but if it can get going properly, we of the HRA will be most pleased to know the details and perhaps can help with the Foundation. Some of us often need help over and beyond what the family physician or even a specialist can offer, and we frequently have friends who have failed to get proper diagnosis and treatment. In the TMHG work I am getting more and more calls for help in cases which do not respond to regular treatment. At the moment there are four cancer cases, one of polio trouble with the lower limbs and three whose trouble baffles the doctors. In the TMHG we do the best we can, but always welcome Guidance to proper medical help.

By the way, the clock will be set ahead for daylight saving time during April. If your state does not do the same, please adjust to match California time, as the sittings go by the clock here at 3 and 7 P.M. I am happy to report that some excellent help has been received by several of us recently in cases covering health, employment, mental upsets and social tangles. One has to give Aumakuas time to materialize the pictures of the desired condition, and all too often we fail to supply enough mana for swift response. In cases where others must be brought to help in some way, the answers to the prayer actions appear to be harder to get. We are not allowed to force others to do as we wish them to do. Obsession remains very difficult to handle and this may also be because the obsessing spirits are protected in some degree by the rule against forcing others to obey. On the other hand, in so far as the philosophical end of this matter goes, we know that kahunas talked with the spirits who were causing troubles of various kinds, pacified them if they had a real grievance, or used mana shock to dislodge them and hypnotic suggestion to force them to leave. They may also have followed the modern practice of asking good spirits to take charge of them and help them to go on to better things. One of the HRAs writes that he spends time each day in such rescue work, being helped by his Aumakua and friendly spirits on the other side. If he can learn to get his spirit friends to remove obsessing spirits from the living and bring them to be worked on, as they do spirits they find lost on the lower planes, the world would see a great technical advance in the field of things psychic.

(Perhaps I should qualify mentions of spirits, in deference to HRA Hal Falvey, from whom another letter has just been received as I write. In this letter he tells of an unlighted stand lamp which was transported for fourteen feet across a room in the presence of a colored maid, who, naturally, was frightened, and who later brought “conjures” to leave about the house to put a stop to the unseen mover of lamps. On March 8th, the force which Hal is certain cannot be directed by a spirit went into action again, moving a lighted stand lamp four inches on a thick carpet and causing one of the gooseneck arms with its globe and shade to fall 30 degrees. The stand fell against the wall. Both Hal and Mary watched the movement with great interest. Mary said, “It didn’t fall. It was pushed to the edge of the carpet so it would fall.” Mary then went, with Hal’s assistance, into a light trance and looked into the matter. She reported that his and her Aunihipilis had joined forces to move the lamp in order to get attention. His Aunihipili gave Mary this message. “For years you drove me without mercy, or thanks. Then in Huna you learned of my existence and often thanked me, but drove me just as hard. Lately you have been treating me better. That was why you suddenly got a good response with the pendulum. We both want to help. We wanted to give a sign, that’s all.” Hal asks what I think of this. I do not know what to think. If Aunihipilis are not spirits, and if they cannot gang up on us and move lamps, then we have for consideration some very interesting psychokinetic actions to ponder. In any event, it will be interesting to see what happens, now that Hal’s Aunihipili has forgiven his man for driving him too hard and stands ready to help in the normal manner. Of course, one must keep in mind the possibility of “coloring” when such a message is received by Mary, her Aunihipili, supposedly speaking for Aals as well as herself. By the way, I found no stock of the paperback, Your Dreams but have placed an order for a copy and have been promised that a few would be stocked. This was up the coast at Laguna Beach, where I go every other Thursday.)

SPEAKING OF BOOKS, reminds me of the book by Dr. Larson, The Religion of the Occident, which I have mentioned in earlier issues of Huna Vistas and which I have urged you all to get and read. It is a fat paperback with fine paper and large print, and may be had for $2. It has been praised by all of the HRAs who have read it except one, who felt that it ran contrary to the valuable tradition which had grown up around Christianity. She had her $2 refunded and returned the book to me. Through the whole of the book I am still finding information of the most enlightening kind. Recently I was looking through some fine used books on early Egypt (which Cigbo obligingly purchased for me), and I came across a picture copied from a tomb in which the god Osiris was shown lying dead and with wheat growing from his body. On page 11 of Dr. Larson’s invaluable book I read, “In countless representations of Osiris, we see the grain sprouting from his body and in thousands of funerary inscriptions we are told that the sacred bread is the body of the god. In the annual Osirian celebrations, images of the god were made of wheat paste and eaten as a holy sacrament. And even as Osiris was the grain which was planted, died, and sprang to life again, so Isis symbolized the earth mother who received it and in whom it was nurtured.. ‘They regarded both the cow and the earth as the image of Isis.”‘

These early beliefs, which came down to us in slightly changed forms, throw a great light on the dogmas of Christianity. The “eating of the god” to get from his body the mana, as in eating a fallen warrior in ancient times, and for the same reason, appears now as the Lord’s Supper or the rite of Holy Communion. In India we see a similar concept in which the cow (and her child and husband) is sacred and must be allowed to “eat the daisies”. While it seems to be a far cry from the sacred rite performed in order to get sacred mana, it really is not, considered in terms of Huna. The inner teachings now are known to us, and we accumulate and send mana to Aumakuas who, in turn, send us back the return flow of their grade of mana. This high mana is the divine “water of life”. It is the manna that fed the Children of Israel in the wilderness, symbolically. It is the bread and wine of the sacrament. It is the power that causes the good wheat to come to life after being dead in the planting. Did you know that the three days during which Jesus lay in the tomb match the three days between the last fragment of the old moon and the first fragment of the resurrected moon? Sun and moon worship covered the Huna worship of the Aumakua as “the Light of the World”. So the old fathers the new.

HRA Dr. E. E. Rogers has given a further report on his experience in using Huna and suggestion to help the obsessed. He writes: “Since having such fantastic success in cases of obsession, by hypnosis, the strengthening of the Aunihipili by suggestion, and, most important, by invitation of Aumakuas of myself and the patient to supervise and add their Mana to the operation, I have found the same speed and certainty of success with hypnoanalysis for cases of emotional instability caused by complexes, impaired abilities, such as ‘drive’, memory, etc. Such things are always caused by unfortunate commands or miseducation by somebody, in the early childhood of the patient, and I find these aberrant incidents can be rendered ineffective to cause compulsions, also in a very short time, and without much effort, and even without having to know exactly what or where they are. In other words, resolution can be accomplished SPONTANEOUSLY by using the same means used to remove obsessing spirits.

“I have known for a long time that the value of diagnosis in overcoming disease is greatly overrated. Healing is spontaneous, and without our conscious knowledge or consent. All we are required to do is TO REMOVE THE OBSTACLES TO HEALING, not, as is the common custom, to try to add some nostrum and to give that the credit for healing.

“No person knows how healing occurs, nor can he make it happen. It happens spontaneously, once the subconscious mind is NOT PREVENTED from normal function. My thought was – why should this not also be so with mental obstacles – and it is. It is silly to have to tell the subconscious what or where the trouble is in the mind, as it would be unnecessary to have to tell it that the cut is in the foot, not the hand. The subconscious is more aware what the trouble is, mentally and physically, than the conscious could ever be. All the expert or physician is required to do is to know how NORMAL function is, and to direct the functions of the mind in that channel, the subconscious by direction, the Higher Self by invitation.

“In the parable of the storm at sea, interpreted according to Huna, Jesus – the superconscious – did not have to ask what the cause of the storm – emotional confusion – was, nor determine the velocity of the wind. This would be the activity of the ‘medical scientist.’ Quibbling about the effects. The Aumakua can, by its very presence, remove the ‘storm’ from the two lower selves. And this presence of the Aumakua can be consciously and successfully cultivated and invoked, with increasing certainty, by proper Huna preparation and receptivity. At least it can by myself and many others. This MUST happen in all cases of fantastic healing. In many cases, such as that of Edgar Cayse, the healer is not consciously aware of the mechanism. It is much better that we cultivate this faculty, inborn in all of us, though perhaps in varying degrees, consciously – and  this is entirely possible, with proper technique and persistence.”

I comment: I have been running P.A. readings before treatment and after, on some of Dr. Roger’s patients. The readings show clearly the obsessing entities. We agree on the readings so closely that this in itself is a great satisfaction. Then, with the new method, we read the patient himself and the entities by themselves. This gives us an idea of the intelligence of the entities as compared with that of the patient. In the old method we made one reading for degree and got an average of the combined intelligences. We now also can often get a reading on a helpful spirit near the patient, if there is one, and on his Aumakua. Normal cases show the Aumakua degree standing averaged in with the subjects, lifting it up to fifty degrees. Little by little we are making what is, cumulatively, really surprising progress in the research along various lines.    MFL.