February, 1964

Huna in Yoga Teachings

 

A MOST IMPORTANT NEW DISCOVERY was made while trying to get more light on Yoga and the breathing exercises mentioned in the January H.V. The book, Philosophies of India, by Heinrich Zimmer, which I reviewed at an earlier time, was again the source book for my study, although I had several others off the shelves to consult. This book is a paperback of 687 pages, well printed and sold for $2.45 on the news stands. The publisher: Meridian Books, 17 Union Square West, New York 3, N. Y. Best to ask your dealer to order for you, as paperbacks, even in this fine class, often are hard to buy direct.

A SANSKRIT WORD SYMBOL CODE similar to the one used to conceal Huna in the Bible, has long been suspected to have existed, perhaps not in an elaborate form, but sufficiently developed to show the Huna influence as well as the borrowing of Huna ideas from the early kahunas. Attempts were made to translate passages written in Sanskrit and translated into English, back into the Hawaiian to get at the use of a code, but without success. This failure, despite the clear resemblance of ideas and words, prana and mana being prize examples. Aka sha and aka substance had much in common also. The same code symbols were used, as: “web” for the aka threads and also for the thing that snares the Aunihipili and gives it fixations, or the “bird net” which is very similar. A “knot” in a thread was a stoppage of contact with the Aumakua in Huna, and had a slightly similar meaning of “hindering” in early Indian philosophy as propounded by Sankhya, the father of the later Yoga thought.

REVERSING THE SPELLING OF WORDS has been a means of creating a code for a very long time, and it seems to have begun with a reversal of pronunciation even where there was no writing. One of the HRAs recently asked if I thought there was any significance in the fact that the word “live” reversed to give “evil”, or “god” to give “dog”. I answered that there might be a significance in the method, but that I had not found a sufficiently wide spread single use of the method to tell much.  (The method seems not to be related to changes in meaning made by using “atonement” as “at-one-ment”.)

THE HUNA METHOD was one of giving multiple meanings to words or also the roots composing the words. In addition, certain words and the things named were made to act as symbols, as, for example, “water” for “mana”. To use this method, the passages had first to be composed in the “sacred language” of kahunas – some dialect of the later Polynesian tongue. Once the composition had been finished and translated into another language, as into the Greek in the case of the Gospels, no one could break the code without changing back into the original language and checking on the various meanings of words. Only the symbols themselves were clear in any tongue, but unless one knew the meaning of a symbol, such as that of a “snare” or “stumbling block”, the code remained almost unbroken.

WE CAN IMAGINE A TIME when the earliest Huna knowledge was carried to what is now India. The Hellenic invasion of Greece had taken place at about the same time as the Aryans had taken over North India. The years were from 2000 to 1000 B.C. By 1300 B.C. Moses was leaving Egypt, where they had evolved a system of glyph writing at an earlier date. In India, between 1500 and 800 B.C. the Sanskrit was in use and the Vedas were being composed, even before the Upanisads and the time of Kapila, (Sankhya, above mentioned). In imagination we can see a traveling kahuna initiating one of the early Aryan priests, or perhaps a group of them. There must have been instructions NOT to put the Huna lore into written form, but the temptation to do so must have been very great. Lacking the Huna code, some wise man may have decided to invent a bit of code to fit his own written language, and had a try at it. Probably the kahuna missionary had long since departed, and the wise man feared that the priceless information would be lost. Undoubtedly the new ideas were being fought to the last gasp by the local priests. In any event, we have evidence now that an attempt was made to preserve what had been known of Huna. So far only one word in code has been found but there may be others.

MANA WAS SYMBOLIZED BY WATER IN HUNA, but it is apparent that the word for food was substituted for water by the writers of the early Vedic hymns as well as the writers of the Old Testament account of the days of Moses when the manna from heaven was food for the people. In the first case, the Sanskrit word for food was used: annam, and this, when spelled backward gives us the manna of Moses and the mana of Huna. One may guess that Moses knew no word which could be reversed to give manna, so simply borrowed it from Huna. Let me quote for you part of page 345 of the book by Heinrich Zimmerer. (He is discussing Brahmanism and the Vedas; the time is after 1500 B.C.)

“As we have seen, the Brahmanical search proceeded along the two ways of the macrocosmic and the microcosmic quests. An early stage of the former is illustrated in the following hymn from the so called Black Yajurveda, where the highest principle manifests itself as food (annam). Food is announced as the source and substance of all things. Brahman, the divine essence, makes itself known to the priestly seer in the following impressive, awe inspiring stanzas:

“I am the first born of the divine essence. Before the gods sprang into existence, I was. I am the navel – the center and the source – of immortality. Whoever bestows me on others thereby keeps me to himself. I am FOOD. I feed on food and on its feeder.”

“The divine material out of which the living universe and its creatures are composed is revealed here as food, which is matter and force combined. This life sap builds up and constitutes all the forms of life. Changing its forms, it remains nevertheless indestructible. The creatures thrive by feeding on each other – feeding on each other, devouring, and begetting – but the divine substance itself lives on, without interruption, through the ceaseless interruptions of the lives of all the living beings. Thus we find verified in this solemn hymn, verified and experienced in the aspect of its holy mystery, the primary law of the terrible Arthasastra: the ruthless struggle for life that prevails in innocence in the realm of nature. The hymn continues:

“This food is stored in the highest of the upper worlds. All the gods and deceased ancestors are the guardians of this food. Whatever is eaten, or spilt or scattered as an offering, is altogether but a hundredth part of my whole body.

The two great vessels, Heaven and Earth, have both been filled (Recall the lines, “Nourish the cow of kamadu, and she will nourish you”? MFL) by the spotted cow with the milk from but one milking. Pious people, drinking of it, cannot diminish it. It becomes neither more nor less.

FOOD is the exhaling breath; FOOD is the inhaling breath of life; FOOD, they call death; the same FOOD, they call life.  FOOD, the Brahmans call growing old – decaying; FOOD, they also call the begetting of offspring. The foolish man obtains useless food. I declare the truth: it will be his death, because he does not feed either friend or companion. By keeping his food to himself alone, he becomes guilty when eating it.

I – the FOOD – am the cloud, thundering and raining. They – the beings – feed on ME. I feed on everything. I am the real essence of the universe, immortal. By my force all the suns in heaven are aglow.”

(Dr. Zimmer goes on to explain the stanzas, but as we see, had no idea of the Huna secret of the use of the mana. The quote continues from page 347:)

“The same divine milk that circulates through creatures here on earth sets aglow the suns – all the suns of the galaxy. It condenses also into the forms of the clouds. It pours down as rain and feeds the earth, the vegetation, and the animals that thrive on the vegetation. The individual initiated into this secret cannot be avaricious for any portion of the abundant food that may come to him. He will share it willingly with his companions. He will not wish to break the circuit by hoarding the substance to himself. And by the same token, anyone keeping food withdraws himself from the animating passage of the life force which supports the remainder of the universe – all the creatures of the earth, all the clouds in their  courses, and the sun. Such a niggardly hoarder cuts himself off from the divine metabolism of the living world. His food avails him nothing: when he eats, he eats his own death, the nourishing substance in his mouth will turn to poison.”

One of the peculiar things in the stanzas in question is the inclusion of “the begetting of offspring” with the eating of food. This is a purely Huna code idiom and is based on the idea of enjoyment of food, and a similar enjoyment of sexual intercourse. Perhaps no other language in the world uses this idiom, and so once again we have a pointer in the direction of Huna

(The term, Brahmanism, is now used to name the earlier religions of the Indo-Aryan period, the sacred writings of which were the Vedas, Brahmanas and Upanisads. The term Hinduism is used to indicate the following period, that of the post-Buddhist writings, the Bhagavad Gita and the Vedantic and Puranic as well as the Tantric teachers. Brahman was “the holy power” in the former, and the same power became the sakti of the latter. In both systems there was consciousness using the divine power to create material and then forms. See page 78.)

In the early Vedic lore, man thought of himself as a part of the great creative intelligence and force which made up the world and all its mass of living things which progressed from birth to death and whose force and substance returned to appear again in new generations. Man was sheathed in force and matter and all was well because he was a part of Brahman and the world.

In the later Vedanta and Tantric lore, man came to think of himself as a separate unit or self in the world, and as one caught and entangled by illusions produced by the senses. Instead of being content to be a vital – even if tiny – part of the world, he strove to escape from the impressions of the senses, thinking that when free of them, there would be no maya or illusion world, no macrocosm or microcosm, no world. His tiny freed self would then combine with the Self of the Universe, as a drop of dew slips back into the sea and gives up its identity.

The nondualistic view of the Vedas was very similar to the views of Huna. The priests of Brahmanism, made ritual sacrifices not asking for blessings on an individual but on the land, its people and its rulers. Kahunas of the temple worship kind were similarly engaged, working for the general good. But there was another class of kahunas who worked for the good of the individual, stressing healing and the recognition of one’s own Aumakua. The Aumakua was the Self who could not be sensed by use of the senses. In this respect it was about as unreal as one could imagine, a living and intelligent and powerful being to be.

If the evident knowledge of Huna possessed in the early days of Brahmanism had not become lost and garbled, it seems very probable that the mistaken view of the later teachers would have been avoided, and the Aunihipili and Auhane assigned to the more material kind of reality, while the Aumakua reality simply was recognized as of a different kind. In the Huna lore, mea was substance of any sort, be it dense like stone or invisible and intangible like the shadowy body of the Aumakua. Moreover, the intangible mana of Huna might have missed being at times mistaken for the breath or for the many kinds of prana. In India, substance became maya and nothing more than Illusion.

Dr. Zimmer points out the strange mixture of the two points of view, that of early and later thought in India, in such works as the Bhagavad Gita and the various Yoga Sutras. In these the reader is asked to leap from one side to the other, and the feat has been accomplished by several generations, largely through the “play on words” method of describing a thing as if fully material, then blandly stating that if one only realized it, the thing so described had never existed and never would. The “five sheaths” and all the sense impressions which make the world from which we must struggle to escape by all possible means, suddenly are made to vanish by a twist of words and ideas and the stage is empty – even the stage, itself, gone

IN THE FIRST STANZA FOOD, if read as MANA, should give the meaning that was hidden by the reversed word code. The Ultimate God, Brahman is speaking, at least it seems that way, to the outer circle, but to the initiates of Huna, it is clear that the Aumakua and its mana is intended. The basic thing in Huna was the fact that the Aunihipili and Auhane must accumulate a supply of mana, contact the Aumakua along the “path” of the aka cord, and offer the mana as a sacrificial gift. This mana, empowered the Aumakua to begin the work behind the scenes which would, in time, see the thing or condition prayed for appear as realities on the material level. The answers to the prayer had, at first, to be given being and form in the subtle material of the shadowy body on the Aumakua level. Then, with daily gifts of mana, the Aumakua was made able to “grow” or materialize the intangible “seeds” to produce the material “plant and its fruit”. So, in the last line of the first stanza this reciprocal “feeding” back and forth is revealed. The Aumakua also returns a part of the gift of mana to benefit the lower selves and the body. The good Doctor, in explaining the stanza (so he thought) used the term, “life sap”. If this was one common to the early writings, as it well may be, it would point to “sap” or water, the Huna symbol of mana. The word ai means “food” in the language of the Huna code, but has little double meaning significance other than that it also stands for the enjoyment of anything, be it food, pleasures, benefits of the land, or the pleasure of sex. This gives us excellent proof to show that the sages of India borrowed Huna from a kahuna. Certainly they could not have invented Huna and have given the knowledge of it to the early kahunas, as some have jealously suggested.

IN STANZA TWO we find the statement that the food, mana, is stored in the upper worlds. This makes sense if we say that it is stored, in the case of the individual as against the universe, with the Aumakua. We read that all the gods and deceased ancestors were guardians of the food. This fits Aumakuas, who are gods of the lesser kind in Huna and are the ancestors who have evolved from the lesser Auhanes. The ancient custom of offering a “libation” with some liquid, (symbolizing water and mana) is seen in the words, “spilt or scattered as an offering.” This is mana, without question, offered to the Aumakua. The offered and accepted sacrifice of mana is, indeed, as small as “a hundredth part of my whole body”.

IN STANZA THREE, the mana or life force in general is compared to milk as a food, and it is said to be so great that in its use by individuals it is never used up. In “Heaven and Earth” we have first the code of the Aumakua in the word “heaven”, and in “earth” and in the symbol of milk, the Mother side of the Aumakua.

IN STANZA FOUR, if we substitute mana for FOOD, we have the “exhaling breath” mentioned first, suggesting the sending of the gift of mana, and then in the “inhaling breath”, perhaps the return flow of high mana from the Aumakua. This is not too definite, but certainly points to the beginnings of the Yoga breathing exercises. The food mana is then described as the life force, and in “begetting” we see the early Vedic concept of life passing through all creation and never being lost as a combined force and substance.

IN STANZA FIVE, the outer meaning is not common sense if applied to ordinary food, but if the inner meaning is considered in which man must supply the Aumakua with food, mana, then all becomes clear and right. The Polynesians also observed the outer injunction, always inviting friends to stop and eat when they passed.

IN THE SIXTH STANZA, the food, mana, of the universe is indicated in the outer meaning, but that of the three selves of the man in the inner meaning. The High mana as used by the Aumakua is symbolized by water in cloud form, but usually is given in the code as rain. Some prayers ended with the phrase, “Let the rain of blessings fall.” “Thundering” calls attention to lightning, and this “light” is the great code symbol of the Aumakua.

Going back to the subject of Yoga breathing exercises, we see that by the time of Sankhya, who wrote a commentary on the earlier Kapila presentation of Yoga, the material things from which one must escape, and then find did not really exist, were thought to include “five vital airs” which were to be manipulated by the three parts of the mental man, these being manas, the intellect, ahankara, the ego function (according to our text, page 318), and buddhi, the faculty of judgment. These three have come a long way from Huna, but still have some resemblance to the three “selves” of kahunas. Dr. Zimmer writes: (Of the three parts of “mind” just listed)

“(They are) declared to be of ‘medium size’ – madhyama parimana  – neither small or immense. And from this threefold organ proceed the activities of the ‘vital airs,’ which are known through the following five manifestations:

1. pran, the forward breathing, or exhaling air, which pervades the whole organism, from the tip of the big toe, through the navel and heart to the tip of the nose
2. apana, the opposite of downward breathing, the inhaling air, which prevails in the throat, back ribs, intestinal canal, sex organs, and legs
3. samana, the equalizing breath, which digests and assimilates, and is centered in the digestive organs, the heart, the navel, and all the joints
4. udana, the ascending breath, which is in the heart, throat, palate, and skull, and between the eyebrows, and
5. vyana, the pervading breath, which is effective in the circulation, perspiration, and distribution of the life saps, and is diffused throughout the whole physique.

These five prana build up and maintain the system of the body, but are competent to do so only by virtue of the kingly presence of purusa . (The “life monad which may be called identical with the processes of living matter, prakrti.” These are the later names, not those of the early Brahmanism.)

In a footnote, Dr. Zimmer writes, “N.B. These five vital airs are not ‘gross’ but ‘subtle’, and not to be confused with the breathing of the pulmonary system.” One is made to wonder just where the Yoga breathing exercises fit in, and to ask, “Why not forget breathing exercises and concentrate on directing the mana to various parts of the body where there is a lack or special need?

“GRADUATION” and “THE GREAT DELIGHT” can very well be taken up here while we are delving in Dr. Zimmer’s great book. On page 552 he has just finished a very scholarly discussion of the earlier and later religious doctrines of India as they relate to Buddhism  – in its original form, and as it was split into “schools” and changed. It is very interesting to a student of Huna to see how the individuals who experienced “release” under the Buddhist system became what we would call “graduate” Aumakuas, and as such, were simply evolving in the inevitable and proper manner. But in the phases of Buddhism we find that those who reached the Nirvanic state, were, at a later time, said to reject going on into the next or Nirvanic step so that they could remain suspended between the two levels to help from on high until the last mortal ever to appear on earth had been helped through to Nirvana. This idea was condensed and considered in Theosophy, and in the Alice Bailey teachings was fully accepted. The released were kept from going on up the evolutionary ladder because of their most wonderful and laudable compassion. This is a “human” or Auhane concept of compassion, and is on a par with the mistaken doctrine of Christianity that “God so loved the world that he gave his only begotten son… etc. ” Jesus, like the later Buddha image, sacrificed everything because of his great compassion. It is a lovely idea and ideal of kindness, but it is not what we find in evolution. It runs contrary to the whole orderly process of growth and serves no purpose in the concepts of Huna, where the newly graduated Aumakua stands ready to take on a great service and to help bring along those of the lower levels, its own Aunihipili and Auhane. In Huna there is no place between the levels in which a “Bodhisattva” could live and have his being. One is either still a Auhane or one has graduated to become a Aumakua.

THE GREAT DELIGHT is an idea evolved in the “mature Mahayana mystery of creation in terms of the Bodhisattva idea,” writes Dr. Zimmer. In some obscure way the quality of compassion assumes various forms so that he appears for the salvation of beings in the phenomenal real as they might expect. For instance, he appears as Vishnu and as Siva, male and female divinities. In some additional way the female quality is joined in the Bodhisattva and gives him the “great delight”. This seems to be a far echo of the Huna union of male and female to make a Aumakua.

In the Tibetan version of this matter, a symbol or icon representing this divine union is produced and used as a thing upon which to meditate. It is called “Yab Yum” and represents the male and female opposites in embrace, or union. Most of us are more familiar with the Chinese version of the icon in the “Yin/Yang” or circle whose two halves are colored black and white and the one fitted to the other. We read:

(Page 557.) “This Yab Yum icon is to be read two ways. On the one hand, the candidate is to meditate on the female portion as the sakti or dynamic aspect of eternity and the male as the quiescent but activated (by the female). Then, on the other hand, the male is to be regarded as the principle of the path, the way, the method – upay – and the female, with which it merges, as the transcendent goal; she is then the fountainhead into which the dynamism of enlightenment returns in its state of full and permanent incandescence. And finally, the very fact that the dual symbol of the united couple is to be read in two ways – with either the male or the female representing transcendent truth – signifies that the two aspects or functions of reality are of perfectly equal rank – there is no difference between samsara and nirvana, either as to dignity or as to substance. Tathata, the sheer ‘suchness’, is made manifest both ways, for true enlightenment, the apparent difference is nonexistent.” (Samsara is the “wheel of death and rebirth” from which the initiate hopes to escape.)

THE “GRADUATION” into Nirvana, which was the theme of the teachings of Gautama, (it is interesting to note in passing) was not for the masses in India any more than in the land where Jesus taught a “second way of salvation” for the “chosen” – and the initiates later coded the inner doctrines and placed them with the outer. Gautama Sakyamuni, like the later Jesus, gathered around him a few disciples, and, we may guess, taught them secret things not to be given to the masses. But the teaching of the “Middle Way” of life which left one to live in the normal manner, but hurtlessly, would not do for the eager ones who misunderstood almost everything and concluded that by joining the brotherhood as begging monks, they could attain nirvana in what remained of a lifetime. The escape was, in actuality, at least for the majority, one from one’s obligations. In the brotherhood they escaped those, but nothing else.

OUR YOGA EXPERT, HRA R.H., whose letter was reproduced in the January Huna Vistas, has sent in some breathing rhythms for any who wish to try them out. The article which I could not find in the files of back issues was traced for me by one of the good HRAs in his file. It appeared in the November 1, 1958 NEWS LETTER, under the title of “Yoga  the Living Bessemer Process.” As seven of you have written to show interest in his letter and his proposed new series of articles which he offered to write if wanted, it may be well to outline briefly what he said in his earlier article on his personal experiences with Yoga.

He tells of how he became interested in Yoga and failed to find in available books the proper instructions for using the breathing exercises. All books were too vague. Much was said of prana, postures and the “fires of the Kundalini,” also of the powers to be developed and the benefits to be enjoyed as well as about “union with the Creator”. He wrote, “All writers agreed that the yogis agreed that their miracles stem from ‘control of the breath’, which is regarded in the East as a LIVING FORCE. I began testing, and soon found that ‘control of the breath’ meant suppression of the breath – a slowing down of the breath rhythm to a point that at the time seemed fantastically slow. It had to be done in a fixed ratio between inhalation, retention and exhalation of the breath. Having discovered this, I set off on the strangest experience of my life and went beyond religion to limitless discoveries.

“First of all, the West seeks to build willpower; the East to minimize it. And to the yogi ‘the Mind is the rider, the Breath is the horse’. With concentration or deep thought, the thinking process is slowed down or suspended. The yogi, therefore, slows the thinking process by slowing the breathing rhythm. Does this have value? It brings in its wake the power to remove diseases, bodily or mental, for its practice regulates the heart and other functioning parts. Because the will may stay as an obstruction to the attainment of benefits, the yogi outwits the will by using it to bring him to the practice of the exercises, and then in their practice, find it subordinated to the slow breathing. The key exercise is a manipulation of the nostrils while breathing, with the hands being alternated to press first one side of the nose shut with a thumb, then the other side with the other thumb. This is the “Ida-Pingala” breathing and is supposed to send force through the right and left entwining circuits upward around and along the spine through the “chakra” centers. HRA R.H. says this is a good concentration exercise with hidden reasons behind it. He started with four controlled breaths each day and in 2 1/2 years got to the point of doing 80 breaths per hour. During this time he noticed many changes in his body, skin and behavior, all improvements.

He also became able to understand others and their problems. He found that when he filled his lungs, the air went out of them although he held his breath. He decided that the air was going from his lungs out through his skin (!) and so was giving the cleansing effect of a Bessemer converter in which air is forced through melted iron to burn out the impurities. He felt his body growing hotter during these breath holding periods and soon found his skin clearer. He explains that high bodily temperatures kill germs. Holding the breath rhythmically as he did, resulted at first in his subconscious being greatly disturbed and caused to try hard to get more air. It took air from every cell of the body (!) but after months settled down and was at peace.

… Ida-Pingala, he explained, gets both sides of the body and brain into action and one comes to be able to use either hand with almost equal ease. The rather idle side of the brain is made active and so the mental and psychic powers increase, judgment is better and mental and bodily vigor are increased. One “has life more abundantly.” The effort to attain ‘union with the Creator’ is acknowledged by the yogi when he says, ‘I am Brahman’, or ‘I am one with the Father’. At such a point he has arrived at his destination.”

THE RHYTHM FOR THE IDA-PINGALA breathing was given just now. I quote:

“Use ratio of 1:4:2. Start with count 4:16:8. Second step: 6:24:12. Regular rhythm: 9:36:18. Total time equals 45 seconds per cycle or 80 breaths an hour. The neophyte starts with but 4 breaths under control at any one sitting.”

I am sorry to say that nothing was said about what is to go on in the mind, but from the old article which I have condensed, I gather that the will of the Auhane is a thing to be rejected until it goes away. In contrast, the kahuna who accumulates mana does so with a good command to the Aunihipili to get to work at the job. The mind is used to visualize the mana being accumulated, the Aumakua contacted through the aka cord, and the mana made to flow along it as the sacrificial and empowering gift which will help get the prayer which is made an eventual answer. In my reading about Tantric Yoga, in which the Ida-Pingala breathing is basic practice, I have been made to believe that at least a mental picture was held of the “prana” being pulled in with the breath and made to rise along the chakra centers to the center of the brain, where the positive and negative meet and move upward to the top of the skull, then  through it and up and out to some higher being or self. Personally, I have a feeling that the closer one sticks to the normal and natural in physical activities, the closer one will be to the Huna method. I may be very wrong, as HRA R.H. has told me I am, but I fear I need a more satisfying description of the Yoga methods and in terms of Huna. I do not intend to try the method, time being so lacking with me, so, if any of you try it, please let me share your findings.

THE DR. RUTH DROWN “RADIONICS” diagnosis and treatment case has nothing new to report except that preliminaries go forward in the battle of lawyers. Some of the HRAs have written to tell of the good results they have had from the treatment. Riley Crabb, in his BSRA JOURNAL made an impassioned defense of her work. On the other hand, some of the HRAs have written to say that they feel the “radionics” field needs to be worked over. HRA Macabe, whose letters have often appeared in our bulletins, and who is expert in building all such instruments for experimental purposes, wrote in part:

“As to the ‘radionics’ front, don’t wring out too many crying towels on those involved and their ilk. I have met several of them and have examined many of their instruments. The users and makers of these devices are mostly of the same breed out to make a fast buck, regardless of the means.

“One such instrument, picked up from an auto mechanic who was getting $5.00 a treatment from his friends, consisted of component parts valued at less than $15, encased in a war surplus cabinet still tagged at $2, and all very sloppily assembled. The sale price of this wonderful device was $400.00. Another one consisted of a radio, retailing at less than $50, with the speaker removed, a few component parts added and a slight change made in the circuit. Sale price to Chiropractors, $625.

“But what took the cake was a demonstration in my home of a sheet of paper covered with numbered scales up both sides and across the bottom. A rubbing plate was made of plastic over a piece of copper window screen. On the rubbing plate he placed a small sample of some wheat I grind to make bread. He ran a pencil over the scales on the paper and rubbed the plate. Of course, he found the wheat loaded with poisons! But by rubbing the plate again and flicking his pencil off the scales at the ‘poison spots”, he announced that he had rid the sample of all ‘poisons’, as well as a 30 pound sack of wheat from which the sample had been taken. Can you top that?”

THERE HAS BEEN NO REPORT YET from our HRA who is building a Lakhovsky Multiple Wave Oscillator after plans given in the November, 1963 issue of the journal of Borderland Research. However, a note from HRA Dr. Hanoka, who gave us a complete set of the Bovis Biometer instruments some years ago, says:

“I was the first man to bring a Lakhovsky instrument to the U.S.A. It was in 1941 and Prof. Lakhovsky visited my New York office many times. But the M.D.s tricked him. They experimented with his instrument in a big hospital and had good results, even in cancer. But they let it die out, like the use of many other good things. If things keep on going as they are, the whole American population will be dying of cancer in 50 or 100 years, or will land in insane asylums.” Dr. Hanoka is a dentist and a Naturapath. He is 78 “years young” as he puts it, and still is practicing dentistry part of the year in Chicago. He has written a number of books on food. and the care of the teeth. At the present time he is wintering in Florida.

WAKING TELEPATHIC SUGGESTION AND THE TMHG, as mentioned in the last H.V., has not brought any increase in results so far as reports on benefits may be concerned. I get very good reports from some, and negative ones from others, with many in between. It is impossible to say how successful the waking suggestion added to the regular TMHG treatment process may be, with me acting as suggester. I found that too much time was taken up, so selected a few in need of physical healing to work on, and will continue to do this. Many in the TMHG need help other than healing of the bodily ills. Mixed needs are often worked on to help call for health, money or the correction of bad conditions of one kind or another. I am very happy to say that many report Help and Guidance. The increasing calls for TMHG assistance makes it urgent that those of you who have no personal needs, sit in with us at 3 and 7 as often as you can and send mana for use here at the center where I sit and where a number of Aumakuas appear to work with us. At times, the mana is drawn on so strongly that I feel that not enough is available. If enough were sent in, I am sure that, at times, Aumakuas could give much more complete help in certain cases.

THE TAROT CARD PREDICTIONS FOR THE HRA WORK, as you will remember from the last H.V., included the “DEATH” card. While some of you scold me for my “fortune telling” superstitions, others of you may be interested in the fact that the DEATH card no longer comes up in the run for the HRA. For two months I have cut the card unexpectedly in running the Tarot to try to get light on various personal problems, and this card came up so frequently that I began to wonder. Then there came a sudden illness, operation, and soon death, on the part of a relative of our partner in the book business. For three years I had driven our partner up the coast to call on her paralyzed and helpless brother-in-law, so was closely involved in his life. It was he who passed. Now I feel that we, as the HRA, are again in the clear, as is my immediate family. I feel that the Tarot Cards, like the pendulum, furnish a way by which the Aunihipili can tell us in part what it senses is on the way. Perhaps its information may at times come from Aumakuas or from spirits of the good sort on the other side. In any event, the cards have been, for me, the best predictive help as yet. MFL