May, 1964

Books & Letters

 

THE RECENT BOOK, HE WALKED THE AMERICAS, by L. Taylor Hansen, published by Amherst Press, 1963, price $6.95, (Venture Bookshop, P.O. Box 671, Evanston, M.) was sent to me as a gift by one of the HRAs who was impressed with the material and felt that all of us should know of the collections of legends, taken from many Indian tribes, and dealing with a white man who seems to have visited many places in olden times, healing, teaching and leaving a lasting impression. An advertisement on page 13 of FATE magazine for May, 1964, gives such an apt description of the book that it will bear quoting here.

“Almost 2,000 years ago a mysterious white man walked from tribe to tribe among the American Indian Nations. WAS HE JESUS? He Walked the Americas is the true, documented story of a mysterious white man who visited the Americas as revealed in ancient Indian legends. L. Taylor Hansen devoted 25 years collecting this proof that a Prophet traveled through South and Central America, among the Mayans, into Mexico and all of North America. Who was this white Prophet who spoke a thousand languages, healed the sick, raised the dead and taught in the same words as Jesus Himself? Many authorities believe he was the Savior. Read this amazing and beautiful volume and you will find your faith strengthened as by no other testimony since the New Testament. 256 king-sized pages with color on every page! There are 388 illustrations, including 20 in full color …”

The book has a few full color reproductions of beautiful modern paintings done by Indian artists, two of which I believe I recognize as done by a Navaho. There are many pictures of the structures and ruins in Central America, and many reproductions of carved or painted inscriptions such as one may see at Chichen Itza. The typeface used for the book is about twice the usual size found in books, and appears to have been from a typewriter with the original size used instead of being reduced in the customary manner when copied for offset reproduction. The large size of the type must have made the larger than usual book pages necessary, 6 3/4 x 9 1/2. If you are interested in the making of books without the use of metal type, you will enjoy examining this one. (This stencil is cut with a similar typewriter.)

MY PSYCHOMETRIC ANALYSIS READING OF THE BOOK interested me very much. (Yes, I hold the pendulum over a book and read it as I would the author’s signature. I am often much surprised to see the results, as I was in this case.)

I got a clockwise leaning “will” pattern at 1:30 o’clock on the chart face, which is constructive and good. The circle for the Aunihipili “personality” was clockwise and normal, with no indication of spirit influence or fixation troubles. So far, all was as to be expected. But when I ran the degree, it came out repeatedly at only 292 degrees. I had expected it to be at least 330 degrees, the level at which a person can take and use a college education. At 292 degrees we find foremen and skilled artisans, also most of the Christian priests and ministers as well as the best in their congregations, and all are usually fast set in the religious beliefs which they accepted as children  – and which they seldom question. Considering the fact that L. Taylor Hansen is a professional archaeologist, I was left wondering. Then I dipped into the book and became more curious about the author. The writing was odd and had the flavor of childish efforts to write a “composition” in school. I began asking questions with the pendulum over the book and my Aunihipili insisted that the writer was a woman, not a man, as the “L. Taylor Hansen” would cause one to expect.

Moreover, the scholarship of the author was given a rather low rating, and this I found was my personal conclusion at a later date after I had read well into the book. Had this not been so, the mistake certainly would not have been made on page 87 of reproducing an old drawing of a brown man with a typically New Zealand feather cape, a brown woman beside him, and the caption, “The killers of Captain Cook.” Captain Cook, discoverer of Hawaii, was killed by a man in Hawaii, and no woman had anything to do with it. The illustration is placed in the context of a story which the author has rewritten from the Cheyennes, a member of that tribe supposedly telling the story in modern times. He is reported as saying, “Like our brothers we remember the Fair God who foretold the coming of the white man. Yet, so long ago was He living that, like the Dacotah, our memories are garbled.” Later on in the account we read, “As my friends listened to this story, there was among them a man from Hawaii. He told a similar story. Once there came to them the Fair God whom they called Wakea. The god like one healed the injured, raised the dead, walked on water and taught the people. When Wakea. left, said the Polynesian, He promised that some day He would come back to them through the dawn light. Through countless generation cycles the people still remembered, teaching their babies and their grandchildren to keep watching the dawns for Wakea’s coming. One time a great ship came to them. The people met it with rejoicing, bringing presents to the bearded White Men, fruits and food, and entertained them with feasting. Yet the White Men did not remain among them. They sailed away and the people, embittered, wondered if Wakea had rejected His people. True, they had not entirely lived up to his teachings. There had been some war and fighting, but on the whole through the long, long years, they had tried to remain faithful. That night a great storm struck the island. Was this another sign of Wakea’s displeasure? The people were hurt as they thought upon it. They saw the ship returning. It was running like a frightened dog for cover, heading back to the safety of the harbor. Now the people knew that this was not Waited. The Fair God had full command of the sea and windstorms. He had but to hold high that slim hand and the mightiest storms obeyed Him. These men were but impostors pretending with their beards to be Wakea! So the surprised White Men met an army of warriors who swarmed over the ship and killed the explorers. It was years later that the Polynesians learned the truth of this story of misunderstanding. These men probably had never heard of Fair Wakea. This was James Cook, the explorer, trying to map the wide Pacific for a distant island named England. For this night I have spoken.”

If this is a true account, as it is supposed to be, this Hawaiian was either making up a good story around Captain Cook’s misadventure, or was pulling the leg of the author in a most ungentlemanly way. Cook was mistaken for the god, Lono, not Wakea, and Lono had never, so far as I know, healed, walked on water or in any way resembled Jesus.

The opening story of the “Fair God” in the book is one in which Wakea arrives in some place in Polynesia and stops a war, heals, teaches etc. He came in large ships and was taken away to the east by the natives when he wished to continue his journey. The author gives as his authority for this story no less a scholar than Sir Peter Buck, a native of New Zealand who was, at the time he questioned him by letter about such a “Fair God”, curator of the Bishop Museum in Honolulu. He is reported to have written that he had heard of such a legend and that he knew two old women who knew about it and whom he would question soon. Later he wrote that he had done so and gave the material as he had received it from them. Unfortunately, L. Taylor Hansen did not reproduce the account as given by Dr. Buck. Instead, he told it in his own words and made it a duplication of the many similar accounts with which the book is filled. He quotes (at least places in quotation marks) these words from Dr. Buck. “Wakea, the Healer, lived in the first century of the Christian Era, or generally speaking, in the time of Jesus. It seems that He came in the early dawning of our history to these tribes who were fighting in this outlying island. I am enclosing a copy of the story as it was told to me.”

I have searched the several books I own containing Polynesian legends and information on the religious beliefs, gods etc., and find Wakea listed in two genealogies as a human ancestor. He is also listed as a god and as one representing with other gods a period of about 1, 000 years, and, in this listing, the time from the Creation to the present is figured as about 28,000 years. The only thing that might make him “white” is his name, wa for “a long period of time” plus kea for “white” or for a “cross”. Of his healing and other Jesus-like activities, I find no trace, nor is a word to be found about his habitually wearing flowing white robes or having long brown hair and a long and curling beard. The date mentioned as about the time of Jesus, and given as from Buck, hardly fits with his statements in his book, Vikings of the Pacific, in which he thinks that at that early date the movement of the Polynesians into the Pacific had barely begun. He speaks of Wakea or Atea, as the god who took the earth to wife and caused her to give birth to a calabash from which came all of Creation.

In the book under review, the author retells a story supposedly derived from the Pawnee Indians, in which their name for the “Dawn God” is “Chee Zoos”. In a footnote we read that this was not actually the Pawnee name, but one used by a tribe which he calls “Puan”. However, he does speak of the entity mentioned at some length by Mary Austin as being a high spirit entity recognized by the Paiutes, “Wakanda,” here given as “Wakona” – who certainly was not thought to be a man in the flesh. On page 51 he tells of something which I would love to be able to check. I quote: “In the Indian mound at Pittsfield was found three pages of parchment now held in old Harvard, upon which were quotations from the Old Testament, written in Archaic Hebrew. About eight miles southeast of Newark, the father of Bancroft, Indian recorder of untold legends, speaks of finding the only engraved stone pictograph of the white robed teacher. About His head, in Ancient Hebrew were the words of the Ten Commandments. His hair and beard were well pictured as well as His flowing toga.” (The stone was only 4×8 inches, small for all ten commandments?)

HUNA IN “PATIENCE WORTH” spirit writings through a medium, has been called to our HRA attention by HRA Mrs. Arnold Kline of Nevada, a really “Old China Hand” in our end of the Psycho Religious Field. She writes:

“In The Case of Patience Worth, by Walter Franklin Prince, University Books, 1964 edition, pp 389-390, occur the following paragraphs, written and quoted by Mr. Prince to reinforce his thesis about Patience Worth, but interesting to me because of its illumination of the question of inadvertent concealment of Huna:

“An interesting bit of evidence of ‘First Hand Information’ comes voluntarily from Mr. Herman C. Hoskier of New York, who has devoted much of his life to the study of the original manuscripts of the New Testament writings, and who has written extensively on this subject. In a letter to Mrs. Curran (the medium) he says: … On page 611 of THE SORRY TALE, Patience introduces into the Last Supper an incident similar to the one recorded by St. John in a post resurrection scene (20:22) and among her rather rare quotations of Holy Writ, dictated to you this: ‘And He breathed; This is the Holy Ghost, the sign of peace within thee.’ The, passage in St. John is, ‘And this saying, He breathed hard and saith to them: Receive (or take) a spirit holy.’ Now if you will consult the translations, you will find in all, ‘He breathed on them’, and furthermore ‘on them’ is not in italics, (as it should be) although absolutely absent in the original Greek. ‘Emphuseo’ does not even mean ‘I breathe upon’, but ‘I puff up my cheeks’, ‘I breathe hard.'”

I COMMENT: All the English Bibles on my shelf insert the words “on them” except that of Ferrar Fenton, who, apparently, was not satisfied with the Greek and its literal meaning of “puffed out his cheeks”. Fenton translates, “He infused Himself into them”, adding the “into them” which is no more in the original than the “on them”. In a footnote, he points to Genesis 2:7 for his authority. There we read “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living soul.”

THE HUNA VERSION would have been, “He performed the HA rite, then said, receive you the return flow of high mana from the Aumakua who is the Holy Spirit and who gives you peace.” The HA rite or exercise is the most important item in putting to use the secret knowledge of Huna which tells of man being made up of three selves, having three shadowy bodies to house these three selves, and having a kind of mana peculiar to the uses of each self.

When one does all the things symbolized by HA, one breathes more strongly, and at least four times, as ha means “four”, as well as “to breathe strongly”. In Biblical writings the “breath of life” and breath as “spirit”, are found as orphaned ideas, and no meaning can be attached to them except the outer or dogmatic one with which we are all familiar. On the other hand, in the inner meanings, as held secret in Huna, the parentage of the ideas is at once to be seen. MANA was the life of all three selves of the man as well as of all living things and of spirits and even gods. Mana was accumulated to be sent to empower the Aumakua to create an answer to prayer on the dense level of the physical world. It was accumulated by an act or command of Auhane will, setting the Aunihipili to work. Without the Auhane, no Aunihipili would ever have set about accumulating extra mana or about reaching along the aka cord to touch the Aumakua and send mana and thought-forms (of the prayer) flowing to it. This is an important point in the hidden lore.

Jesus, returning as a spirit, could hardly have accumulated mana without a fully materialized body to be used by the Aunihipili, and in the account he is made fully materialized by showing that his twin brother, Thomas, thrust his hand into his wounds to test his substantial reality. But, even then, Jesus could not have given the disciples the “Holy Ghost” or Aumakua from the Mother angle instead of the angle of the “Father”, which is inclusive of both. Each already had an Aumakua. So we can only conclude that the gift he gave and which they received had to do with the mana and the following contact with his own “Father”. On the other hand, if we remember that “spirit” is breath as well as a mana symbol, we might say that Jesus was showing the disciples, most belatedly to be sure, how to contact their own Aumakuas, and, letting them know that if a full contact could be made and held, the Father-Mother Self would respond to prayer and “expel sins from any”, as Fenton has it. Also, “If you subdue them, they shall be subdued, ” this latter bit pointing to the exorcism of “eating companion” evil spirits of the kind Jesus was said to “cast out”. In this last, Fenton undoubtedly had good reason for using the word “subdue”. The usual translation of, ” …whosoever (sins) ye retain, they are retained,” makes no sense in the light of Christian ethics or of Huna, although the Church promptly decided that this gave the priests power to forgive sins or to see that they remained unforgiven, which is as foolish a misunderstanding as is to be found in the long and hindering list of unfounded dogmas which have plagued good people down long centuries.

THE SIGNIFICANCE OF THE HA RITE was one of the difficult things for us to come to understand in these late days, although the kahuna initiates must have had no trouble in coming to an understanding. Our information had to come entirely through breaking the code. One of the clues was found in the word for the Auhane, u ha ne , the initial u being short for au or a “self”; the ha root meaning “to breathe heavily” and “the number four”; the ne root meaning “to talk”. The Auhane is identified as “the talker”, and, as a spirit after death, it is said to whisper. Putting the meanings together we see that we have the self which is responsible for the ha breathing, whose only purpose, we learn from assorted sources, is to accumulate mana and then contact the Aumakua and send the mana and prayer to it. The ha root had been added symbolically to other roots in forming the code, and in such words as wa ha, for “a ditch to convey water”, we have the wa meaning of “a space between two things”, symbolizing the space between the lesser man and, his Aumakua. The ha root added gives us a “ditch” which symbolizes the mana flowing (its symbol is “water”) to the Aumakua. The prayer is made of thought-forms, the code symbol for which is “seeds” and the word, ano , which is a very valuable one for study. It means’ “to have a form or an appearance”, and this fits the idea of the thought-forms which are looked upon in the code as seeds floating (la na, in which la is “light”, symbol of the Aumakua) along the “ditch” or aka cord to the Aumakua. Ano also means “to transform” and “now, immediately”, also to “change appearance”. In these variations we have the “seeds” of the prayer given to the Aumakua, together with the mana “water” to use to make the seeds “grow”, with the result that the mental picture of the desired things is changed at once (“now”) into the actual physical conditions, as in fire protection or instant healing, or are changed only in being made into the “form” or “mold” in aka substance on the high level, there to take time to be transformed into the physical condition. Ano also means, “to set apart or consecrate to use for another purpose”, which gives the code for the sending of the mana for a very special use and purpose – that of materializing into physical conditions the pictured conditions of the prayer embodied in thought-forms.

SIGNIFICANT PROOF of the fact that the word ha symbolized in Huna the complete rite of making contact with the Aumakua and so on, was found in the use of ha for “prayer” in the Tahitian dialect. In the Samoan, the word changes to sa, because of the sound variation in dialects, but has the meaning of either “forbidden” or “sacred”. The custom was to place a taboo on other activities when the people and priests were assembled to pray for the good of the land. We know from the fact that “braiding of the cord” was part of the preliminary ritual, and was performed by a priest who was hidden in a grass hut while profound silence reigned, that the activating of the aka cord to the Aumakua was a very important part of prayer.

TO “BRAID”, in the code language, is u la na, which contains our word, la na for “float”, in which the “seeds” of the prayer are floated on the mana to the Aumakua. By adding the u to the word to make it, “braid”, we get “self”, and as it stands for the Light, or Aumakua, we can see that the “braiding” act in the rite had very definitely to do with contacting the Aumakua and sending mana to float upward the “seeds” of the prayer.

LETTERS

“Dear Mr. Long: (Wrote a stranger recently). I have read your first two books and while I admit that you may have learned what the kahunas believed, I am still not convinced that their beliefs were correct. I have tried every kind of prayer that I have heard about, but not one of them gets me what I want. I think it is all just superstition.”

I REPLIED that while we have scant proof that the prayer methods found in any religion get results which would satisfy the scientists, we still have not given a full and complete explanation of why and how a prayer made for protection from heat results in successful fire walking and fire handling, or for the many answers to prayer which are less spectacular, but quite convincing to people, like myself, who have had answers so exactly timed and given that there seems no denying the efficacy of prayer when properly made. I also suggested that perhaps the writer had lacked “faith” and that this prevented him from making a clear mental picture of what he wanted. To my way of thinking, PRAYING is a fine art. The art has been lost and of old the sacrifices of animals and even humans were substituted for the sacrifice or gift of mana to the Aumakua. In most religions the over simplification of prayer has ruined the ritual, and only when a cry for help is accompanied by emotion and faith does the Aunihipili chance to react in the right way and the ever loving Aumakua supply any missing element so that the answer can be given.

OUR NEEDS ARE OFTEN PRESSING, and we tend to forget that prayer is not simply a yell such as the baby lets go at the mother when in need of something, but is a definite ritual. All too often we stop trying to make the full prayer contact before we are successful. Whether or not we realize it, the Aunihipili may not be doing its part. It may feel that we do not deserve the condition for which we pray. Perhaps the words, “Knock and it shall be opened to you” should be accompanied by, “Pray without ceasing.” There is so little actual sensation to tell us when contact is made with the Aumakua that it is difficult to be sure on that point, while in the matter of whether our prayer has been rightly made and delivered –  and accepted as justified  – we have no physical sensation at all to guide us.

THE “TINNED LETTER” which I have been using just now covers the prayer method, and as only a few of you have had it, I will run off extra copies and add them to this issue of the Huna Vistas. Several of the HRAs who have had these review sheets have found them of value. Perhaps you may.

“THEY SAY THE RUSSIANS ARE EXPERIMENTING WITH TELEPATHY to be sent as thoughts on radio carrier waves,” writes a stranger who wants to know what success in this project would do to the Huna theory of telepathy and dowsing. I had to confess that I had not followed the reports on such experiments very closely, and that I would not be able to answer his question, at least as yet. However, I was set to looking about for information, and found a very mixed, but interesting, set of reports and discussions.

In “TheJournal of Borderland Research” for March, 1964, Riley Crabb, who loves to cover such matters as these, reported that the Soviet scientists are testing what they call, “biological radio communication” in connection with the possibility of using telepathy to keep in touch with men on rockets. There was also mentioned a U.S.A. study of a slightly similar nature, but covering the whole field of “information transfer” from telepathy to extra sensory perception and back to clairvoyance. A book by Dr. Puharich, author of The Sacred Mushroom, is mentioned. It is titled Beyond Telepathy and connects telepathy with gland secretions and propounds the idea that gravity also would affect sending and receiving messages. In the “null” zone between earth and moon, a man in space, freed of gravity influence, might be able to send and receive much better. A general over-all objective of this mixed research and speculation is that of reinforcing telepathic sending with some form of radio wave mechanism to gain strength and precision. The ideal would be to make such a combined force take orders to the electrical instruments in space capsules as well as to orbiting human beings. The hope is a rather ambitious one, to say the least, and would magnify telekinesis amazingly – allowing one on earth to control the fall of the dice in a game being played on the moon with one of the little green men from the comic strips. Dave Pickett, who wrote the article for the issue in question, suggests that expert users of telepathy and perhaps other evil men, have been hard at work causing trouble for all investigators in order to keep the experiments from going ahead. The same people may be responsible for preventing the truth about flying saucers from being made public.

In “PENDULUM” magazine, for March 1964, I found the editor, Egerton Sykes, also discussing this in a most provocative article over seven pages long. He brings to the problem the consideration of all the known and suspected forms of radiation, electrical and otherwise, in which the body and brain may be sending or receiving impressions, or just having a look, as in dowsing for water on the spot or from a map, and letting the “look” register with dowsing rod or pendulum. He calls attention to the bodily radiations such as heat, and speaks of the fact that in a completely dark room a person may usually sense the presence of another, especially if he is a stranger. When asleep, a friend may enter the room without disturbing the sleeper, but a stranger would be sensed and cause an awakening response. While he does not say so, we take it that he counts the subconscious self [as] the part of one picking up the radiations. He divides the radiations into two parts, those we send out and those we can pick up and recognize in some way. The human auras are mentioned, and he tells us that aside from the familiar brain waves, a number of other radiations can be picked up with cathode tubes. The auras, he thinks, project only a little, but the radiations which make us aware of the presence of another, reach out as far as 14 feet – the distance which marks the limit of most people for telepathic sending and receiving. The radiations used in dowsing come next, and he compares them to short range radar instruments, setting the limits of use at not over 200 feet. To reach further, he explains, one has to postulate the mental use of very high frequency in terms of radio, and use short wave lengths for the greater distances. Map dowsing, distant healing and the like, as well as telepathic work half way around the world, would need the short waves and high frequency with adequate power.

In addition to the postulated radio-like waves, Mr. Sykes thinks that something like “personal magnetism”, as displayed by great actors, may be still another form of radiation. He would include the force used by the hypnotist and the healer who lays on hands. He goes on to speculate that the dowser who finds water or minerals in the ground may be “picking up the return of his radar” type of radiations which he sends out, not a radiation such as water or minerals may constantly be sending out. He suggests that cosmic radiations may penetrate to the water, etc. and bounce back to be picked up by the dowser. He discusses the possibility of making instruments which could duplicate the postulated assortment of waves and pick up same, amplify and record them. Speaking of the Lakhovsky multiple wave oscillator he warns that if built on present lines, the instrument would put local television out of order.

WHAT I DO NOT FIND is an explanation of just how one might go about adding the thought-forms of the telepathic message to a radio type carrier wave. AND WHAT PUZZLES ME MOST is why all these writers completely ignore the Huna theory of mana as a vital electricity of an unrecognized sort – a force which can be controlled by mental action so that it lies idle as a charge in the body or in a piece of wood, or flows across the room or under the ground or around the world in such mentally commanded movements as dowsing and telepathy. This flow does not call for long or short waves or discharges such as in radio broadcasting. The aka thread of Huna is the perfect complement of the mana in as much as it furnishes the perfect conductor for mana (if not for other forms of electrical force). The thought-forms which are made of the same aka substance as the aka thread, float along the threadon the mana flow. The question of radar is obviated also, as the Aunihipili can extend a “finger” of aka substance to explore or to find someone to whom the telepathic message is to be given. The “finger” idea is an old one in Huna, and in the coded part of the New Testament where Jesus is depicted as arguing with his critics about his healing methods, he says, (Luke 11:20) “But if I, with the finger of God, cast out devils… ” The word in the code language is mana mana lima, for “finger”, and in this we see that there can be little doubt that kahunas associated mana with such “finger” projections. With a system which is so simple and which answers all the questions of distance, force and message material, as well as of conductor, extending mechanism, reception and operator one can only wonder why the Huna theory is so completely ignored. To return to the answer to the question put to me by the stranger, I would say that if anyone ever does succeed in sending telepathic messages on a radio type carrier wave, the question would still be wide open as to the nature of thought and thought-forms or mental pictures. I think the experimenters are putting the cart before the horse at present. In dowsing circles, however, Huna has had good recognition, with articles and frequent mention of the mana aka mechanisms. Naturally, some dowsers still hold to the radiation theories and go to elaborate lengths to try to explain map dowsing, even saying that a spirit must be employed to go to the place marked on the map, do the dowsing there with a ghostly rod, and bring back information to insert through the pendulum or rod held over the map. Not that we dare discount the spirits. Our Aumakuas may even help the Aunihipili in projecting a “finger” to dowse at a great distance. Former HRA Rev. Verne Cameron (who broke with me over the historicity of Jesus and over the possibility of reincarnation) has help from “Peter” in his map dowsing he says.

WHAT CAN WE EXPECT AFTER DEATH?

An HRA rather new to the work asks this question, saying, “I would be glad if you put into the bulletins any information you have on the next level. This one is so wretched, I’d be interested in news of the next.”

Kahunas were strangely silent in their coded words about this matter. In the Holy Writ of various religions we are told of a spirit existence in heaven, hell or purgatory, if only one life is allowed us. Where more lives are allowed and the belief in reincarnation predominates, we have periods of confused re-living of the past life and then a fresh incarnation to gain more experience, the final incarnation allowing the man, as a higher self spirit to discard the lower elements of his spirit complex and fuse with God, letting go of all identity. (This is simplifying the whole matter rather too much, but covers the field in a few leaps.)

In Huna we have a strong belief in reincarnation evident through recent studies of the coded writings and of the language used by kahunas. This gives us one of two conditions to expect to find after we pass on. If we are to reincarnate, we will find what has aptly been described as a “dream world” in which “thoughts are things” and we mistake our imaginings for reality, as in dreams. Or, if we are well aware of this possibility and carefully consider all the things we seem to find about us, we may soon learn to know what is real and what is imaginary – real in terms of the aka substance of which bodies and even landscapes are made on the levels above the dense physical. We will recognize people and places and things and they will be as real to us as they are in life on the present plane. From all reports, things are very pleasant once we realize that we are out of the body and in a different kind of life.

Nandor Fodor’s Encyclopedia of Psychic Science, (unfortunately out of print), on pp 80-83, under the heading of “DEATH”, calls it “the greatest psychical experience”, and gives the reports of a number of people who died but came back to life. One of the things often mentioned is that when out of the physical body our mental processes speed up remarkably and our powers of imagination and visualization are greatly increased. In moments one may recall and live through vivid memories of one’s life. Prof. A. Pastore wrote of his experience, “… I saw myself as a little boy, a youth, a man, at various periods of my life; a dream, but a most powerful, intense living dream. In that immense, blue, luminous space, my mother met me who had died four years previously. It was an indescribable sensation.” Leslie Grant Scott wrote, “… I found Death one of the easiest things in life – but not the returning. That was difficult and full of fear. (Out on the other side) suddenly my whole life began to unroll before me and I saw the purpose of it. All bitterness was wiped out for I knew the meaning of every event and I saw its place in the pattern. I seemed to view it all impersonally, but yet with intense interest and, although much was crystal clear to me at the time, it has now become again veiled in shadow. But I have never lost the sense of the essential justice and rightness of things.” He tells of the doctor’s failure to revive him, then, “My consciousness was growing more and more acute. I seemed to have expanded beyond the limits of my physical brain. I was aware of things I had never contacted. My vision was so extended that I could see what was going on behind my back, and in the next room, even in distant places.” The aka cord has often been seen connecting the body and the misty form of the dying person leaving the body. With its breaking, death is complete. Often the mana in the body seems to be used by the resident spirit or by other spirits or entities at the time of death to produce tangible psychic effects, all the way from materializations to raps. The dying person may travel some distance to materialize enough to be seen or to knock on doors or ring doorbells.

Between incarnations there may be much visiting and a very pleasant and restful period, followed eventually by a lapse of consciousness and the awakening in a new body of flesh, this being supervised by the Aumakua.

FOR THOSE READY TO GRADUATE, the prospect is most exciting and inviting. We can only guess what helpers will meet us after we are out of the body and are standing ready to be helped through the Grace of the Aumakua to become perfect (in terms of the code meanings as given in the H.V. for these words a few issues earlier) and to be helped to meet the mate and eventually blend with him or her to form a new Aumakua. Whatever steps are to be taken, they should be happy ones, as progress in an evolutionary sense brings happiness, just as failure to progress brings sorrow.

After the time of “graduation” to become an Aumakua, of course, one remains on the higher level but connected with the new Aunihipili and the old Aunihipili who has become an Auhane, and who will be doubly dear to us because of our long association through a series of a dozen or so lives.

As we see, Huna gives us a new and different slant on the “heaven” possibility and the final goal of our growth from level to level. We still do not know how to make tests to see whether we are ready to graduate or not, but the degree to which we are attached to the physical or mental things of life may serve as an indication. Those who cling to the physical or mental world and cannot face leaving possessions and mental activities for the things of the Aumakua level, are probably not yet ready for the upward step. But those of us who, while appreciating to the full the beauties of the physical and mental levels, are willing and anxious to trade all for the greater reach of consciousness and the higher octave of love, will at least be nearer to the ready point. Perhaps a period of further growth and preparation will come on the other side before the actual “graduation” begins. But so long as the final step is taken, all will be more than well, and we can “enter the Light”.

DAYLIGHT SAVINGS TIME has come with Californians, starting April 25th, and as I observe the change in sitting with you in the TMHG work, please set your time up an hour to match.

CIGBO LOVED THIS IDEA: HRA E.S.S. of Buffalo, N.Y., writes: “I think you should welcome all donations, no matter how many $$$$, if they are accompanied with an assurance from the sender that, if or when you should happen to retire or equivalent, that the sender will NOT expect any kind of a rebate. I know that I do NOT expect any. In fact I feel strongly that if or when you retire the HRA Bulletin, etc. that the HRA’s owe YOU some sort of rebate or retirement fund. A Huna “social security” as it were …. considering the all out efforts you have put into everything.” Meantime, Cigbo wishes to remind everyone that he needs a dollar every four months to keep going, and also that he is again getting ready for an annual clearing out of the Deadwooders who have forgotten for too long to send in their gift to keep milk in the old saucer – or, in our case, our old cigar box. M.F.L.