August, 1964

Spiritual Healing

 

EVERYONE WANTS A KAHUNA since the syndicated articles in the papers by Ruth Montgomery. The letters sent to her have been forwarded to me to answer some from poor souls who couldn’t get across the hall in their rest homes if a kahuna was in the opposite room. Others are about to go to Hawaii and want to know where to find Auntie Luka, who, so far as I can find out, lives in the Mormon Settlement at the far end of the island of Oahu, the island where Honolulu is located. A knowledge of the old herbal remedies seems to have been preserved in Hawaii, for one HRA writes that her husband’s shoulder, after being thrown out and put back into place, caused trouble which a local woman was able to cure with an herbal plaster containing poi, which is the food paste made from taro, and which dried on the shoulder causing some discomfort before it was time to take it off.

TERTE, the spirit aided Filipino healer forty rough miles from Manila, may still be at work. I have heard nothing of him lately. There is a native of Brazil, so I read recently, who lives in the back country and who is taken over by the spirit of a “Dr. Fritz”, former German eye specialist, or by other spirit doctors, and while in trance and under spirit control, performs amazing operations, bloodless and painless. He is said to take no payment for his work, but to work at a job a few days a week to support his family, then do the healing on off days. People come to him from hundreds of miles away and his waiting list is a very long one.

The delightful thing about being healed by a spirit through a medium, is that one does not have to repent past hurtful deeds, as was the case in most healings which kahunas of old attempted. No amends are made and one can keep on being just as bad as one may wish before and after the healing ministration. In healing asked through prayer, the psychological element is very strong. If one, or one’s Aunihipili, feels that the healing is not deserved, it usually does not come.

One of the arguments supporting the claim that Jesus did all his healing through the aid of good spirits is important from our Huna view point in that it would seem to favor spirit help. Jesus, however, was reported to have said that it made no difference whether he said, “Thy sins be forgiven you, ” or “Arise, take up thy bed and walk.” The coded information in the passage, Mat. 9:6, tells us that the mana was sent to the Aumakua along the aka cord and that the “Father” spirit did the works.

E U R E K A !! My Aunihipili just now came up with the information on where I had seen the article on the Brazilian healer. It is in “Cosmic Star”, a magazine published at $3 the year, issue of July, 1964, 30¢ a copy, 63H Yucca St., Hollywood 28, Calif. The article is by Dr. Joseph Hansell, and if you simply MUST have more details, write to him care of Cosmic Star, NOT to me, as I “only know what I read in the papers,” as Will Rodgers used to say. The healer’s name is Jose Arigo, and he lives in “the Interior of Minas Gerais State …. in a town called Congonhas Do Compo.” Dr. Hansell says that he was ill in his youth and that one day he promised God that if he would heal him, he would give his life to helping others. He was healed, spirits came to his aid, and he has been healing since that time. He is large and strong, sleeps but little, eats but little, and is the picture of health. He has helped thousands. He also prescribes medicines, some very modern. Some people in great pain have waited days to see him. He sees and operates on as many as he can. The medical doctors, naturally, have criticized and harassed him, but he has healed many too poor to go to the medical doctors. There are said to be ten million Spiritualists in Brazil and they have their own hospital, I once read. In passing, may I say that of all foreign lands where English is not spoken, only Brazil has translated and published my book, SSBM, thanks to Dr. Kokoszka. This state of affairs in Brazil is a most surprising one when one remembers that it is a Catholic country and that the Church is very powerful there. Just how the ten million who have taken up the Spiritualistic beliefs have escaped being “churched” is a mystery.

The Cosmic Star is a very informative little newspaper in that it covers all kinds of news drawn from the occult and metaphysical fields. On the front page of the issue mentioned is a long article by Peter Hurkos telling his side of the story of his arrest in Wisconsin and the charge that he impersonated a Federal officer. There is also a good picture of the late HRA Dr. Nandor Fodor, who was editor of the Encyclopedia of Psychic Science which we value so much in our studies. I am reminded that Dr. Fodor became a convert to the belief that the spirits – of whom the Encyclopedia of Psychic Science tells so much – do not exist and in his late years he worked at the task of proving that there were no such things as poltergeists. He became a psycho-analyst and wrote in his books that he had “drained off” the split personalities or whatever caused the poltergeist activities and had laid the supposed ghostly spirits. I was never convinced of his sincerity in the about  turn, but perhaps he had reasons for the switch that seemed better to him than they did to me. Of course, the doctors of the accepted school of Analysis were delighted with his apparent conversion – and if he had not been converted, it goes without saying that they would not have let him practice. Just imagine the horror of a man of the school of Freud if Dr. Fodor had even whispered the word, “spirits”. Anyway, he was a kindly and generous man, and he always saw to it that he exchanged his new books with Cigbo and remained always on the H.V. “exchange” list.

ISABEL M. HICKEY, HRA, was one of the speakers on July 4th at Harmony Grove, near Vista, where Riley Crabb’s “Borderland Research Associates” (of which I am a not very helpful member), were holding their summer 3-day meet. Isabel is the head of a study group in Boston where they get together and study or discuss anything and everything which appeals to the 33 odd members. She is a splendid leader, and if we could find enough of her kind and get them to lead Huna groups, we might go places. You’d love her. She has a background of inner and outer experience that makes her Service of the finest. She can speak from her own experiences in telling one how to use inner Guidance and Huna in general. She gave me and Huna such praise that I am still blushing. After her lecture, a number of people came to ask about Huna, and I found a few HRAs had come to the meet so we had a get together. Even signed up one fine new HRA. In a long personal visit with Isabel at my home a few days earlier, I was much impressed by her telling me how she and some of her group had long since been able to throw away the pendulum and chart and make P.A. readings direct. She is sure I could do it also, and I know Dr. Brunler, who invented the Biometer, could do it, for that was the way he read me.

Of even greater importance to me was her certainty that one can ask for and get GUIDANCE without the pendulum, and with it coming through so clearly that no mistake can be made. In her own life she has repeatedly been guided by Aumakuas and it is her opinion that most of us could develop better intuitional powers if we would but try. Often she asks for help to get something or to find a source from which she can get needed information, and after asking for Help, she sits tight and watches for hunches and inward promptings. In this way she once found the teacher she needed to introduce her to Astrology. She is a professional in that line and calls Astrology “God’s Fish Hook” because, through the ancient art, she comes time after time to fish up from those who come to her the answer to their spiritual needs.

Isabel is a very practical initiate also. She decided that our house needed some carrot juice “for what ailed us”, and so next day I fared forth to a health food store and found a small “juicer” of French make for $41, also carrots grown in the most approved manner, a 25 pound bag from the cooler for $3.50. In short order Isabel’s new converts were on the way to becoming Old China Hands in the art of making juice and drinking it. (If we turn slightly yellow, as we have been warned we may, it will be from the deftness with which we became Old China Hands (or at least that is how Cigbo explains the chances). After some ten days of carrot juice at the rate of two 6 ounce glasses a day, the benefits are showing, especially in myself where I am able to notice much more bounce. A glass of the juice has almost no calories, but no end of minerals and vitamins. If one is on the plump side and is always hungry, a glass of juice is wonderful to give lasting satisfaction until meal time. Good for gall bladder trouble and helpful for many other complaints. If one just wants to try it out, the going price here for fresh juice right out of the carrot is 89¢ a quart. “Juice bars” are to be found in many places where you can try out other juices as well.

In her lecture, Isabel told how she and two members of her Boston group worked out a method of doing rescue work for spirits who are caught in an emotional treadmill at death and live the death scene over and over, being unable to escape and go on in the normal way. She told of a friend falling into a trance and, through her, a sailor trapped in the sunken submarine, Squalis, cried for help, saying they were dying and could not get free. Isabel has a strange gift. It is an ability to make spirits hear her spoken voice. She was able to attract the spirit’s attention and get it to listen while she explained that he had been dead for a long time and that he was to stop reliving the disaster and move on. He became convinced and was given help to get out of the tangle. Sometimes she and a friend who can see and hear spirits and a friend who goes along to furnish extra mana – they call her the Batteryundertake to lay ghosts. She told of a man who had helped kill his dying wife and who had a great guilt complex that caused him to haunt the house where they had lived for years after his own death. The three went to the house and made contact with the ghost by going to the house where the children had been frightened by him when playing on the upper floor. Getting him to listen and to reply, they argued with him and told him God loved him and wanted him to progress. He felt that he was too guilty to have anyone love him and only when they learned that he had loved his mother and had managed to get her to come to offer to help him get on in the job of living, did he respond and depart.

TO RETURN TO THE DR. FODOR item for a moment, it occurs to me that some of you will be wondering what it was that I put forth as my argument covering the reality of spirits, as against his denial of their reality. My point was that if poltergeist or multiple personality “split off” pieces of the living personality are not spirits, then how can one explain the survival in spirit of the fragmented personality after death? Dr. Fodor argued that there must be some extruded something that was able to live on for a time after the  other part had died. To accept this explanation was, to me, much more difficult than to say that a spirit had caused the original trouble and then departed, and that all spirits survive [for] a considerable length of time. The spirits can be identified by the possession of the memories of the time in the flesh.

A MOST CONVINCING study of multiple personality was made of a girl in our time who had three or possibly four spirits take turns using her body. It is a case which was written up by the victim and made into a motion picture under the title of The Three Faces of Eve. I have not seen the picture or the technical reports made by the doctors who handled the case and who think they eventually were able to “integrate” the various “personalities” and make of them a single person or spirit who has been, in later years, able to retain a grip on the body.

The Final Face of Eve is the title of a paperback book put out by Hillman as No. 161, priced 35¢, should you care to read the account of the victim of the “eating companions” who often took over the body completely and managed to push out the rightful owner. The way appears to have been opened to these periodic obsessions by traumas dating back to early childhood. The original Eve would be forced out of the body while Eve No. 2 took over, and later a “personality” called Julia. The key to the matter is always, in my opinion, the matter of the memories and who has or has not the recall on various time levels. The two obsessing spirits knew and could recall what the owner did, but she could not remember what they did, as, it seems she had no “association” of ideas to start the memories flowing to cover what had happened in her absence. When the tragic circumstances of childhood had been brought to light through hypnosis and the calling in of the obsessing entities to be questioned, the original Eve was gradually able to overcome memory blocks which she had herself built to shut away early horrifying experiences. She learned to live with and rationalize these experiences and in some way this seemed to close the doors little by little to the spirits. Eve No. I would be forced out of the body by having a dismal sensation in the pit of her stomach, getting dizzy and seeing colored spots before her eyes. When she returned she simply awakened to find herself back, and often left to hold the bag after Eve No. 2 had gotten her into grave trouble and had run out on the consequences. As a child, Eve No. 1 had awakened to take severe beatings for things she had no recollection of having done. As I read the account, the two eating companions eventually departed and the original Eve felt like almost another or third to fourth personality because she no longer had the proddings from behind the scenes of the others. By the year 1954 she was in the clear and stayed that way

IN THE MATTER OF EVE NO. I and her lack of memory of what the other “personalities” did while in control of her body, there is an even better explanation than that she had no “association” to help start memory trains flowing. It is that the others were spirits who had their own Aunihipilis in which they stored the memories of what they did and also of what they read in the memory of the Aunihipili of Eve No. 1. If this were the case, the memories would have been taken away when the spirits and their Aunihipilis stepped out of the body and allowed the rightful owner to return. The book is not too clear on the matter of how much No. I could remember, but in an opening statement there was the claim that she neither knew nor remembered what the others did. However, there is a place in the end of the story in which Julia, the second personality to begin to take over, decides she will kill herself dramatically by taking sleeping pills. She does so, but must have left the body, for Eve No. I suddenly awakens in it, and at that time she in some way knows just what Julia has done, and at once calls out to her husband, and together they take the needed steps to empty her stomach. She says that at this time her real self was born, intimating that while there were no memory changes, she felt herself in some way to be very different. Again, I put forward my guess that this was because the eating companion spirits no longer influenced her from the Aunihipili level. Psychology as a science seems to have been standing still for almost half a century. William James, who wrote before the turn of the century is still, in my opinion, the best source of modern theories. However, in one part of the field, there has recently been a most notable and intriguing advance, as our following Book Review will show.

THE SCIENCE OF DREAMS, by Edwin Diamond, paperback, 60¢, McFadden #60-125, was sent to me not long ago by HRA Jo Chamberlin of Los Angeles, who has several times recognized books of much importance to our line of research and has sent them on to me. The author is not himself one of those engaged in research into dreams and their nature, but is a capable reporter who has pulled together the information on old and new findings in a most readable and thorough fashion. He traces the efforts to come to understand the nature of dreams from olden times up through the Dream Cult of the Iroquoian Indians and soon comes to Freud and his interpretation of dream meanings and subconscious roots.

FROM FREUD he moves on to more recent studies and experiments, telling of the collecting of accounts of 10,000 dreams and the effort to classify them and determine whether or not the same thing serves as the same symbol with all people and with all races. Little was learned except that the supposed universal symbols in dreams were not universal. The stalemate was  broken by a turn to mechanical measurements of brain waves during sleep.

In 1956, Kleitman and Demerit renewed the work of the 1920s done by the German, Dr. Hans Berger, who had used the electroencephalograph to measure the brain waves of sleeping people. He wrote a book about his findings and after a lapse of time, the work was taken up by others, this time with improved instruments.

In addition to the classification of typical waves for sleep and dreams, it was noticed that the eyes of the sleepers under test very often began to move rapidly as though the dreamer were watching something moving in his dream. Techniques were developed by which eye movements were measured and recorded along with pulse rates and depth and change of rate in breathing. The students who were used for the experiments were also tried out in terms of disturbing sounds which might creep into dream structures. Even the heavy and complete silence of deep caverns was put to use.

In a typical test, the student was wired up and harnessed in a rather amazing way and batteries of instruments were set going to make the records. Observers were stationed right at hand or watched by some remote form of viewing. Alarm clocks aroused the sleeper at different times and he was asked if he had been dreaming and if so, about what. The “REM” or rapid eye movements became a fine indicator of dreams beginning, continuing and finishing. Little by little a pattern began to appear It was found that practically everyone dreams, even if the dreams are not remembered upon awakening. The  dreams themselves fell into a pattern of a continuing drama having some five acts. The third act is the clearest and strongest in terms of the dreams that come along, often following a main theme or story with repetition and many variations. Emotions are generated in many dreams, and the ductless glands are often stimulated to extra secretions. One authority on night attacks of angina suggests that the sufferers have dreams which are filled emotional reactions which in turn put extra strain on the heart and arteries.

The problem of why dreams are not remembered has come in for much study. One explanation which has found favor is that the animal or lower brain, which has automatic control of “autonic” functions is involved in much dreaming and supplies the emotional ingredients of fear, hate, sex and fight as well as maternal love, plays its part in the lower brain stem with the higher brain not involved and therefore the memories which are recorded in the temporal lobes of the upper brain do not get recorded or stored where they can be recalled. If the higher self or brain center is actively engaged in sharing the dream, then memory records are made which can be replayed later.

This comes very close to the Huna idea that memories are thought-forms and that they are made strong by a mana charge before being stored. If the mana is not poured into them, they fade out. The fixations are mana and emotion-charged sets of thought-forms which never rise to the higher level of the Auhane, but remain unrationalized and unnoticed by the Auhane, although the Aunihipili reacts to them and keeps the mental impressions recharged and strong, perhaps stored in some part of the aka body related to the brain stem and the solar plexus. It strikes me as most significant that as psychology and physiology advance in their fields, the Huna theory of the nature of human consciousness and its mechanisms continues to hold more and more water, and the materialistic belief that consciousness is impersonal and the result of chemical reactions hold less and less.

Going back for a moment to the story of Eve, it is interesting to note that she says that she always had a sense of individuality which was strong and clear, as did the other “personalities”. At no time did recalling the memory of what another spirit had done in the body make for the loss of the firm feeling of being one’s own self. While the doctors hopefully try to make the several “personalities” blend to create one which will include them all, the fact seems to be that they are, as Huna, says, separate spirits, and that instead of merging into one, the extras either go away and stay away, or retreat into the background and stop taking over the body. It may be that when they have been recognized and when the doctors have braced up the spirit who rightfully should have the body, the Aunihipili is able to withhold mana from the spirits and in that way weaken them. Or it is possible that if a spirit cannot get mana to use to create hypnotic or mesmeric control, or that if the victim is strengthened so that he or she can resist the hypnotic domination, the periodic obsessions will cease. Mana will some day be recognized I am sure, for at the present time it is being used more and more in the continuing dream studies where it takes the form of brain waves which change with the pattern of thought.

The most surprising discovery which is reported in the book’s context is the one that if a person is deprived of his normal dream time, a pressure builds up which Dr. Dement concludes would cause “a serious disruption of the personality.” There have been tests made of conditions brought on by long deprivation of sleep, and this is the major piece of information which has come from them. The test subjects, even while kept awake, had their dreams come tumbling out in a great rush, resulting  in visual  illusions and hallucinations and soon in psychotic behavior. Dement decided that it was not just the fatigue that caused the trouble, but the lack of dreams caused by being kept awake. Some of the men under test reported a feeling of “depersonalization”, not knowing who they were, and some could not recall where they were. The symptoms had all the appearance of what a kahuna might, if he were modern, call “mana starvation”. The Auhane has to have mana in order to exert its “will” and keep the Aunihipili working with it, giving memories as needed and making the proper sensory reports. One is reminded of the condition described by kahunas of old covering the state of an Auhane spirit who is separated from its Aunihipili. It cannot remember who it is, where it is, or what it is, but still retains a sense of individuality and of existing.

Dement concludes that it is not the fatigue which causes the break downs known as “battle fatigue”, but the lack of the necessary dream quota or time. “Brain washing” is often done by depriving men of sleep until their minds cease to function in the normal manner and suggestion of the hypnotic kind is driven into them. This points to the lack of mana and the inability of the Auhane to rationalize or resist the suggestion. These suggestions then are forced on the Aunihipili and become fixations in effect. It seems probable, from the Huna point of view, that the shadowy body of the Aunihipili, where mana is stored, becomes drained and that only in sleep can it be recharged. We know that while awake we can add to the mana charge which we normally carry, but it seems to take mana to prime the pump, and when the battery is too low, it cannot start the engine so that more mana can be generated. The accumulation of a mana surplus may be likened to the action of the driver as the Auhane, speeding up the engine so that more electricity is generated by the generator.

On the other hand, there might be some mental necessity for dreams as psychic outlets, but that would demand that we consider thought, emotions and dreams as something rather more material than the shadowy thought-forms which are made into shells around the eggs of ideas. It seems to me as probable that mana exhaustion is at the bottom of the matter and that the Aunihipili needs to be released from the control of the Auhane periodically so that it can rest and recharge. I see it as a work horse which needs to be taken out of harness after a day of work and allowed to relax, roll in the dust of dreams and feed in a green pasture. Or, it just might be that both Aunihipili and Auhane need to have periods of relaxation in which they can slacken the connecting web of aka threads, let down their hair and loosen the girdle.

Dr. Charles Fisher, a Freudian psychoanalyst, said, “Each and every one of us is (permitted through dreams) to go quietly and safely insane every night of our lives” (and so preserve our sanity). This decision comes in part from experiments in which test subjects were deprived for long periods of sensory stimulation – placed where there was little or nothing for the Aunihipili to report through the use of the senses. Where there is too much of a sameness while awake, the Aunihipili seems to get a mental cramp for want of exercise and needs to retire into the dream room to stretch itself and do sitting up exercises to the accompaniment of its own music and pictures. As it is not able to reason very well, it may seem to go insane for the time being, but it remains very sane in terms of its own Aunihipili realm.

The author, Mr. Diamond, proves that he follows the true and scientific method at the end of his book, where he heads Chapter Ten with, “The End to Myth: Creative and Prophetic Dreams”. But I fear the “last word” will be written on this angle of dreams by Psychic Science and Abnormal Psychology investigators rather than by the Psychologists and Physiologists – categories in which a reporter like Mr. Diamond cannot be listed, However that may be, this is a most valuable review of the field and very well worth reading and studying.

MORE ABOUT THE “SPIRITUAL” LACK IN HUNA as presented by me in the Huna Vistas. HRA Olive Stevens of Australia started the discussion in her letter which was recently given in part in one of the Huna Vistas. Since then several of the HRAs have expressed their feelings in the matter. Verne L. Cameron, who has broken so much new ground in the field of dowsing and in using his fine gifts to check on many Huna theories, such as the one that we all have aka bodies, has written to tell me of what he considers excellent and conclusive proof of the existence of the Aumakua as a Guardian Angel and therefore of the literal correctness of the Bible in its teaching that Jesus was a real man in the flesh and at the same time one with God as the Christ. He feels strongly that the Aunihipili is not sufficiently intelligent to be able to do all the things which a good map dowser can do, and believes that the Aumakua actually will respond and move the pointer of his Aurameter upward upon request. Knowing the precision with which he carries out his experiments and tests, I have not the slightest doubt that the pointer IS moved upward at his request, but I still hesitate to make up my mind as to whether a good spirit friend is the one who responds and helps, or whether the Aumakua will do this. (My personal efforts to contact the Aumakua via the Aunihipili and the pendulum to get definite and dependable Guidance may color my conclusions, for I know that I failed in at least one of my pair of tests carried on last year.) In any case, the physical demonstration which is made with the Aurameter is of great importance because it is mechanical and invites experimental duplication – a rare combination in the field of things psychic. Be it Aumakua or Guardian Angel or the Christ Spirit, Mr. Cameron has complete trust in it. In his letter he writes, “My well went dry and I prayed for a miracle to refill it. Within 30 minutes there came a big earthquake, and now there is lots of water.” (I am made to wonder again whether I gave up trying for direct pendulum Guidance too soon.)

HRA DR. WESTLAKE OF ENGLAND, who has done so much to introduce basic Huna through his articles and lectures before the British Dowsers Association, has just been heard from relative to the same subject. His recent book, The Patterns of Health, was reviewed in the H.V. a few months ago. He has worked in the forefront of the “Radionics” field for years and for some time has been asking for and getting what he believes to be Higher Guidance in the matter of working out new methods of using the “Radionics” principles. So confident have he and his group been of the source of the Guidance that they have spent much money, effort and time in building the things described by the Intelligence which they contact and trying to make them work. In his letter, Dr. Westlake says that he has not written for some time because he has found that we had been drifting apart on our fundamental concepts. “In your recent writings the only comforting thing was your acceptance of the belief in reincarnation. This I regard as a great step forward, and I was hoping that having accepted this concept, more enlightenment would follow. But alas, no. Indeed, the June issue has filled me with sadness. Your correspondent, Olive Stevens, seems to me to have written most excellent common sense on the whole matter. How much I agree with her when she says, ‘I have felt for a long time that there is something wrong with the presentation of Huna.’ Somehow or other you appear to me to have got caught up in the snare of the ancient magic, whereby, when there is a ‘renewal of mind’ in the Christian sense …. a system such as Huna becomes atavistic, leading to various dangers, one of which is error in results, as I wrote on page 97 of my book. Your conclusion that there never was an historical Jesus, and certainly not an incarnating Cosmic Christ, is such an error, of the greatest magnitude. You seem to me to have indeed fallen into the pit – the abyss Jung was warned about, without realizing apparently that you have rejected the only source of Truth and Life.”

It is a sorrow, indeed, to know that in expressing my personal opinions as to Huna and things related to it, I cause such sadness on the parts of my very good friends. But I feel strongly that I must, as the present leader in the work of trying to recover all possible knowledge of Huna, remain completely honest with you all. As wonderful as it is to have a firm faith in some one set of religious beliefs, I do not feel that the sacrifice of candor or honesty is worth the benefits some might derive from a pretense on my part that I accepted beliefs that I do not. I have tried to say at each new excursion into the land of the Doubting Thomas Clan, that I am not asking anyone to accept my point of view or my conclusions. I say what I think at the moment and suggest that anyone who may be interested in that line of thought or pendulum or other activities, go over the same ground and see what they come up with as an answer. On my part, I try to remain sympathetically open to opinions that contradict my own.

Our various differences in beliefs are caused by two things: (1) we do not accept the same authorities for our beliefs, and (2) when we consider exactly the same sets of ideas, we do not arrive at the same conclusions as to them. The authorities for the belief in the Bible as held by Verne Cameron, or in the Rudolph Steiner Christo  Theosophical teachings, as held by Dr. Westlake, are not acceptable to me, so we draw our conclusions from very different sources.

I am at a great disadvantage in asking that the basis for my conclusions be given the same scrutiny that I have given the accepted Bible teachings and the system offered by Steiner which is largely based on his conclusions, revelations or other sources of information –  these unreliable in my opinion because they are based on psychic observations, and because no two sets of such observations have ever been in agreement except in very few items. My present conclusions are tentative and are based on a source of material which, unfortunately, is not yet available to those who are willing to examine what I have found and try to pass on its values or possible validity. I am speaking of the coded Huna in the Bible and in some Gnostic or Yoga writings. I can only beg the withholding of judgment until I can complete the book now in work setting forth everything as I have found it. With the book I will supply some 40 pages of code words copied from the Hawaiian Dictionary, and the New Testament translated into Hawaiian, side by side with the same passages in English, will be available at small cost. The code in the New Testament has given me an entirely new basis upon which to make my studies, and to me it is very clear that in the Gospels we have efforts to write a Huna drama to be used in initiations, not to be offered as a history. The drafts differ in the details of the story, but not in the things hidden in the pre-Polynesian words and their roots concerning the basics of Huna. I hope inside eighteen months or two years to have this material ready so that others may make a study of it and check my conclusions – or contradict them.

As I now see the picture emerging from the drama which has come down to us in a strange and mixed form, Jesus represents the Aunihipili and Auhane man and the “Father”, his Aumakua. Had the Father been Ultimate God, there would have been no reason for using the word “Father”. Isaiah calls it the “Time Father”, and this is exactly what Au`makua means in one of its various definitions. A father suggests a Mother to make parenthood complete. I find nothing at all corresponding with the idea of “The Cosmic Christ” in the Gospels, but I DO in the part of Huna derived from the study of the later kahunas. The Father/Mother Aumakua is MY OWN individual divine self and my relation to it is very close and personal and completely like the relationship of a son. BUT, MY Anointed or Aumakua is a part of the Po`e Aumakua, the “Great Company” of Aumakuas which, to me, is the real “Christ Spirit” and which is “cosmic” in a lesser way, but certainly not the farthest out UNIVERSAL and ULTIMATE and UNIMAGINABLE “God”. I do not see in the Gospel code any instructions which make me think I should pray to the lesser man, Jesus, or any other man. The instructions are very clear. They say that one should pray to one’s own “Father” or Aumakua, and that it, and it alone, is for the individual the way to the Truth and Light and Life. La is the symbol of Light in Huna, and this symbolizes the Aumakua. The root la is to be seen in the code words for “The WAY” (a`la), and “the Life”, (o`la). “TRUTH” is just “real or final truth” for which the code has but one word, (mana`o`io). If there is any Guidance, direct or indirect or through intuition or via the Aunihipili and the pendulum, it seems to me that the Father is the best place to go for it. The Aumakua is “one with us”, and is near and watchful and loving. Why, when it is within reach, should one try to bypass it and reach out to make the request of the GREAT COMPANY or Cosmic Christ? We know so little and are so lacking in ability to grasp things of the level above us. The Aumakua knows so much more. So, why not ask in its “name” anything we feel the Great Company might need to be called upon to help bring about such as changes in world or national affairs?

The atavistic returning to the magic of the savages does not seem to me to apply here. The magic we try so hard to use is based on prayer to the Father and on the idea that we cannot get help to injure others. It is NOT based on the black magic of hypnotic influence or the appeal to the evil spirits of the dead for help in hurting others. The code indicates to me a belief intrinsic in Huna that we incarnate about a dozen times to earn the right to ask for help through Aumakua “Grace” to “Graduate” a step upward in the evolutionary process. Huna, in the code, knows no “Fall”, no “original sin”, no vicarious atonement. It knows only that the “path” along the aka cord must be kept open to the Aumakua. When Jesus, in the great initiatory(?) play, lost this contact, his plight was symbolized by the Crucifixion.

LETTER TO THE HRAs ABOUT DREAM STUDIES

This “tinned” letter used in late July may be of enough general interest to merit sending to all of you in the August Huna Vistas. If you have already had a copy, just ignore it.

Dear HRA and Friend:

Thanks so much for your communication and for the envelope to make it easier for me to send my note on this tinned letter in reply.

I have been interested in what was written in Edwin Diamond’s book on dreams concerning the claim that “sleep learning” is so successful. He tells of a group test carried out in 1952 in which a Chinese English vocabulary was played from records while the students slept. The group was divided into three smaller groups, the regular record was played to one group, an incorrect vocabulary to the second and music to the third. Anyone who awakened during the playing of the records was disqualified, and in the morning each group was given a vocabulary test. The first group did best, and it was decided that the sleep learning method was a success. But in another college similar tests were carried out hopefully, and no help was to be detected.

In 1954 a test was arranged so that the brain wave patterns could be recorded when the recordings were played. Ninety six general information questions and their answers were used in the records instead of a vocabulary. The record was played every five minutes during the night. The resulting conclusion was that when the brain waves showed deep sleep, the recording made no memory impression, but when the test students were just falling asleep or were half awake, the recorded information was remembered. It was also concluded that “suggestion” played a part in the successful impressing of the facts. Mr. Diamond does not explain why it was thought that “suggestion” had something to do with the remembering. No operator made a suggestion, and the record could not. It would seem that a better explanation would have been that when half awake, memories were still being made and stored so they could be recovered when fully awake.

Another test was arranged in which light was flashed into the face or small electric shocks were administered, both of which could be turned off by pressing a gadget held in the hand. Soon the sleepers learned to make the turnoff when half asleep, and shortly they learned to keep the gadget pressed while the brain wave recorders showed that they were in a sleep so deep that sound had no effect on them. This test brought the conclusion that the “higher mental states” were not active or that the higher brain could not be reached in deep sleep, but that the lower or animal brain could be reached and trained to perform very simple tasks like pressing the gadget lever. This is very interesting to me as I translate the findings into our Huna terms and decide that the Aunihipili remains more or less awake in the body during deep sleep and can take care of bodily needs such as turning over, coughing, pressing the gadget to stop lights and shocks, etc. But the conscious mind or Auhane appears to have broken the connection with the Aunihipili in deep sleep and to have gone off on other business, perhaps watching the dreams produced by the Aunihipili while not taking a real part in them  – at least not exerting a directing control of what was being dreamed. Of course, these findings have not stopped the peddling of Sleep “Suggestion” records and playing machines. No Sir! Ho hum … MFL