December-January, 1966-67

Psychic Healing ~ Working With the TMHG

 

THE WAR ON THE PSYCHIC SURGEONS was officially opened with all guns blazing in November. Joe Pyne, a television interview man, put on the big “TAIN”T SO!!” show. He told how he had recruited an Australian medical doctor and surgeon to assist him in debunking the Filipino psychic surgery of Tony. Together they went to Manila, found Tony, and pretended that the doctor was a reporter. Tony must have been suspicious, for he refused to let them make motion pictures of the operations, allowing only stills – and in the TV show there were only one or two of the still pictures shown. This was of an operation on the tummy of a plump lady, and the picture shows both of Tony’s hands working close to the edge of the towel which covered the lady below the point of the supposed incision. The doctor claims to have stood beside Tony and to have been invited to feel inside the opening in the said tummy. He claims that he did so and that Tony had only produced a temporary deep wrinkle instead of making an incision. In the wrinkle was found and brought forth what was described as possibly a piece of sea shell – not a “stone” – from the insides of the lady.

Yes, there was blood, as usual, plenty of it, and fresh blood which soon began to clot in the usual manner, but which was sponged off as the operation finished and the incision was shown to be closed. The doctor explained the damning fact of the wrinkle, and went on to say the Tony had “palmed” the blood, possibly fresh and in a sponge so that he could squeeze it and spread the blood. He also had palmed the “stone” and placed it where the doctor found it. Mr. Pyne, who had stood opposite the doctor and watched, vouched for everything. The lady was not consulted as to how she felt during the operation or, later, whether her trouble had been helped.

One lady patient, however, appeared on the program. She testified that she had been operated upon, but admitted that she did not know with what success. She went on to say that, in any event, she was about to return to Tony for a second operation, so one could only decide that she was convinced that she had found help …. or, as Pyne seemed to expect the audience to decide, that she was completely fooled. Most of the time on the program was given to an effort to prove that Tony was guilty of fraud, was a gambler (which it seems no healer has a right to be) and that he was no real good because he brought his own son once for treatment at a hospital. Two gentlemen were produced who claimed that they had tested what were supposed to be parts removed from patients, and found one probably a chicken neck with the other seemingly part of an organ from a pig. A third exhibit seemed to be chicken entrail. One was left to wonder whether these gentlemen were connected with the several attempts of the local medical fraternity to bring Terte to trial for his psychic activities and in which trials no patient was presented who could show a scar after the operation, the result being that Terte has always been let go free.

On the program Dr. Jensen (D.C.) who has been escorting groups to Manila to be operated on by Tony, was held up to scorn for charging a fee of $150 per head to let people join his party. It is to be supposed that Mr. Pyne expected Dr. Jensen’s services to be given free for some reason or other. Slurs were tossed at Tony for having come into the reception room with a Bible in his hands “As if someone had put it there into his hands just before he came in.” Dr. Jensen was dared to sue Pyne and the dare was made a dramatic part of the debunking. However, Tony was not accused of murder, rape or mayhem in the program, I am happy to say. (Or if he was, it came about after I got disgusted before the end and went off to bed.)

Terte was not mentioned, nor were the careful observations with colored pictures made by Dr. Decker or Harold Sherman, the latter having written a book and having lectured widely on what he saw. Had the Pyne report been what one might have hoped for, arrangements would have been made with these investigators, and their many fine pictures thrown on the screen and an effort made to explain them away as frauds. Also, there could have been a convincing follow up of the many patients who had been treated and who could have averaged a good “yes” or “no” report on whether or not they had been helped. There may be some fraud, as so often happens when psychic work is done and phenomena must be produced on order.

Former HRA Irene Hervey, of England, told me of a typical case of this kind. A frail, underfed and ill girl of fine mediumistic ability became known for her ability to produce apports of sorts. A group of investigators undertook to decide whether or not she was a fraud, and when she entered the room where she was to perform before them, she was searched and a flower and a nut or small apple (I forget which) was found in the pocket of her topcoat. On the suspicion that she was trying to smuggle the objects in to pass them off as apports, she was condemned instantly as a fraud and the investigation triumphantly ended. Mrs. Hervey, not at all satisfied, took the girl home with her, fed and housed her until she was less ill, than stripped her, put her into a gown and took her into a bedroom which had remained locked for tests to come. Bedded down there, the girl went into a trance and produced several fine apports, among them a fine large orange. Mrs. Hervey reported on her experiment and concluded that while mediums, under the direction, perhaps, of the spirit guides, may be involved in efforts to fool their viewers, many who had been condemned without a proper chance to show what they could do, were genuinely gifted and able under the right conditions to produce phenomena of the first water.

At this time, early in December, no voice has been raised in rebuttal of the Pyne accusations, at least so far as I have heard. Should more on the subject come up before I finish the last page of this bulletin, I will add a line or so to pass on such information as may then be available.

ONE OF THE BEST STUDIED CASES OF PSYCHIC SURGERY to be reported recently, was called to my attention by Riley Crabb, editor of the BSRA journal, who was kind enough to lend me a book describing the case. The book was HEALING HANDS, by J. Bernard Hutton, the publisher, W.H. Allen, London, 30 shillings. In this book, author Hutton tells of the nearly miraculous restoration of his own sight at the hands of an English medium by the name of George Chapman. The spirit of a surgeon, Dr. Lang, purportedly did the operating through the use of the body of the medium.

The spirit, Dr. Lang, or Mr. Lang in England where a specialist is no longer called “doctor”, had given an excellent account of his life and work while living, and the facts were confirmed so well that there could no longer be doubt of the identity of the doctor. With the medium in trance, Mr. Lang often talked to the author and told him how he worked and of cases of special interest.

From the Huna point of view, the explanations given by Mr. Lang are right in line with what the kahunas believed concerning the shadowy or aka body. The spirit doctor did not touch the body of his patients, but went through the motions of operating on them in the air, above the afflicted part. He said that he was able to draw the “spirit” body out of the physical and operate to correct the trouble, and that after the operation, the spirit (aka) body went back into the physical, and caused the changes to be made in the physical in its turn.

In my long study of Huna, largely because pain is felt in amputated toes after the whole leg has been lost, I have believed that while the shadowy body could not be changed or injured, the physical counterpart could. Now, faced with the testimony of Mr. Lang, it would seem that both the physical and the shadowy body are subject to injury and change – one suffering the same injury as the other. This is a fine point, and will bear much more study, but, as a matter of fact, it is not of great practical importance when it comes to healing. Undoubtedly Mr. Lang simplified his explanation greatly, and the shadowy body of the Auhane may also be involved.

The author, a newspaper man, went to great trouble over a considerable period of time to get the history of the development of the medium, the coming of the spirit, and the gradual growth of the healing practice. Some cases took many operations, and I gather from the account that the same operation might have to be repeated or done over several times to get the final results which were desired. Treatments are often extended over a period of weeks or months, and between the times when the medium called on the patient or the patient came to him, the treatment was carried on by “absent treatment”, the doctor going mostly at night to continue his work. In some cases the spirit doctor had been able to work with a living physician and help with advice and surgical directions – the spirit’s diagnostic ability being aided by his psychic power on the “other side”.

There were some failures, not all of which could be understood, but the list of successful healings was most imposing. In the book, the present address of Mr. Chapman is not given, but he seems well known in England in psychic circles and his work is sometimes reported in psychic magazines.

One of my friends, who had his right leg shattered above the knee, and who has had treatment from many healers without avail, told me that he had looked up Mr. Chapman, made a date, and gone in for one treatment in which surgery was done in the air above the place of the break. However, no change was observed after the treatment, and no arrangement was made to continue on. I suppose it will never be known whether a series of treatments might have produced the desired results or not. I take it that there was little or no faith in the treatment at the time.

Going back for a moment to the matter of operating on the “spirit body”, the problem of the vulnerability of the aka or shadowy body of the kahunas is made even more difficult to solve by the statement of Mr. Lang that on the other side there are many wonderful hospitals with all the equipment needed – made of “spirit body” stuff, it is to be supposed – and that everyone who dies and comes over with a “Spirit body” injury (as all must to have died from something), is placed in a hospital and operated on to fix them up good as new.

In trying to get information from the spirits of those who have gone across before us, we are faced with the incontrovertible fact that spirit informers endlessly contradict each other. Up to this time everything I have read has given the impression that upon going across, one leaves all the ills of the body behind and emerges with the full number of teeth, bald spots well covered and the good old glasses and hearing aids no longer needed. Even the man who was blown to fragments in an explosion could come up again in one piece.

Of books telling what is to be found on the other side, there are many, and interlaced with endless accounts given through mediums of top side experiences, are descriptions of the heavenly conditions. Some years ago I visited with one of Mark Probert’s communicating spirits and inquired about what he had observed and asked why so many different accounts were given of, supposedly, the same place or state. The communicator, a Mr. Langford, if my memory serves me rightly, explained that heaven was largely patterned after one’s thoughts, desires and EXPECTATIONS. If one expected gold streets and Gabriel standing by to blow his trumpet, one finds all expectations fulfilled and the reality of same as perfect as we on earth find things in our finest dreams. He also said that one could think a desired situation and it would appear, just as if one might command a special dream. He promised that if I came over and wanted a summer cottage on Cook’s Bay on the Island of Morea, I could picture it and it would be there so real and complete that I could settle down to live as long as one liked in the place. One could call to friends and have them come and share the place. It sounded to me at the time like a rather good explanation, and I am now wondering whether the spirit healer, Mr. Lang, being in life so accustomed to operate to fix anything and everything, may not have built a billion dollars worth of the finest hospitals he could imagine. Many people expect to go to school on the other side and to continue learning life’s mysteries. Mr. Langford was of the opinion that we imagined our classes and teachers, and that we never were able to learn anything to add to what we had brought across in our memories. In this way he explained why people who had lived in heaven for thousands of years said such puerile things when back to speak through mediums.

One thing seems to stand out now in the tangle of explanations, and that is that if Mr. Lang, as a spirit, can get results by operating on the aka body of the living, imagination or no, thought-forms must be good tools. In operating, his hands move just as would a skilled surgeon’s. He asks nurses and assistants for instruments, gives curt orders, and sews up the incision with a perfect stitch. Visualization, and the creating of a proper thought-form of the desired or healed (or other) condition, may be something we still have to learn to put to full use. The kahunas appear to have it all worked out and believed that if we pictured the desired condition and did not keep changing the picture, we could send mana frequently to the Aumakuas and they would clear the foundations or old structural conditions, then build anew, using the the new thought-form picture. Sending mana was all important.

MORE ABOUT THE HA RITE came to light recently when we realized that ha not only was to “breath heavily” but also meant “forty”, pointing to a series of deep breaths. As no possible reason can be assigned to this use of the breath in the usual living process aside from heavy labor to accomplish something, we may be safe to believe, in this uncertain field, that the breathing was done for a very special nonphysical purpose.

All through the religion of the Jews (and probably with the Egyptians and Chaldeans before them), as well as in the later Gospels, upon which Christianity became falsely based – to say nothing of all through Yoga from its first to latest writings, we find evidence of the leaking out in tiny bits of the original and basic ideas of Huna with its three selves, three manas, three shadowy bodies, and the gross physical vehicle. The idea of the energy or actual force which makes men alive, the “life force” leaked out mixed with the idea of the selves in a strange way.

For instance, the Aumakua and its High Mana blended to give us the “Holy Spirit” of Christianity and the “Self” of Yoga. At the time of the Pentecost there was a great outpouring of mana power which was like fire in that it gave “light”,  the symbol of the Aumakua. But it was not only the outpouring of a holy force (High Mana), it was the visiting of the Aumakua as the Holy Spirit – the Comforter and a definite Self according to the belief that developed from the story. The phrase, “Cleansed by the Spirit” can be traced back to the ka la (“give back the Light”) of the kahunas in which a washing with water symbolized cleansing on the level of each of the three selves of the individual. The cleansing with High Mana could only be done by the Aumakua and through the use of its grade of the Life Force. It is most interesting to see how this garbled and leaked concept survived in the Christian rites. In the Church of Rome we have “Holy Water” used for absolution. But so complete has been the loss of the original secret that this “High Mana” has become only a vague symbol. True, water stands for mana, and if it is “holy”, it must be the High Mana, but how is it procured for use? Is the HA Rite used? No. The priest blesses the water, using the authority he has thought to have had handed down to him from Peter (the “Rock”) to perform the miracle of changing lowly water to something having amazing and mystical qualities and potencies.

When the kahunas of old told the story of Creation, they had two gods make an image of man with red and white clay, then each god breathed into the clay image the breath of life and it became the two-self Adam. The Hebrew version in Genesis tells of only one god and one color of clay, things having a way, as they do, of getting lost in many tellings. However, the early Jews retained an outer meaning of the two selves – breaths – manas, putting the two lower selves breath manas together and using for them the name of nephesh, which not only denotes the “embodied breather”, but symbolizes the Aunihipili by the meaning of “to desire”. The desire also pointed to prayer for a desired thing, and to aid in getting the prayer answered, man was given a second “breath”, ruwach, which means “divine breath” and points to the Aumakua. The word also has the meanings of (1) violent exhalation, and (2) ” to enjoy”, (as one would after a desire was fulfilled). The word also is used for “Mind” and for “a region in the sky”, the latter again pointing to the Aumakua.

The original Huna meanings were even more lost as the word for “self” was lost in the words for “breath”, the Greek using pneuma and so having only the breath, minus the mana power or the idea of three selves, a living something was indicated. The Latin as used by the Romans used spiritus which was “breath” but which gradually came to be used for the “self” of anything. English, starting out with a very poor vocabulary, borrowed “spirit” and then, from the Germanic, “soul”, and these were passed back to be used in translating the Hebrew words, nephesh and ruwach, causing a further loss of the idea of the “Breath of Life” or mana as connected with a self.

JOHN ALLEGRO, wrote an article for the November 13th, 1966 issue of the OBSERVER titled CRACKING THE SECRET CODE OF THE NEW TESTAMENT. In it he explains that the Jews were fond of plays on words and used them to conceal in their various writings the ideas known only to secret orders. (Mr. Allegro seems not to have run into Huna as yet.) ‘The Essenes,” he writes, “as represented by the Dead Sea Scrolls and as described by ancient historians, offer us, I believe, the long sought clue to an understanding of the secret New Testament.”

After some paragraphs of explanations and introduction, he takes up, as an example of the code method, the name of Peter in the Gospels and the significance of the fact that he was call “the rock”, (upon which Jesus, in the great drama, said that he would build his church, not letting out the fact that the “church” of initiates into Huna had been built centuries earlier on “rock” without Peter). “‘Cephas’, the title accorded to Peter,” writes Mr. Allegro, “(means) doyen (overseer) of the Aposdes, Matthew 16. The name is supposed to be primarily a pun on the Aramaic word kepha, meaning ‘rock,’ or better, ‘stone’, and is usually connected with the story in Matthew 16, where, following Simon’s recognition of Jesus as the Christ, he calls him Peter. But the word play is with the Greek word petra ‘rock’, and would have made little sense in the supposed Aramaic original. In any case, the idea that a nickname ‘Rock’ should form the basis of an important title in the newly formed organization is rather extraordinary.”

How right Mr. Allegro is at this point. But he was unable, without the Huna Code to see that there was anything more behind the “Rock”. In the code used by the kahunas who took such a large part in producing the coded Gospels, the word is po ha ku, in which the root po is an intensive, and as ha, is our hard “breathing” to accumulate mana, the “intensive points to something akin to the “forty” times for repetition of the accumulation cycle of four breaths. The root ku has a peculiar double-action meaning: to rise from a sitting position, then to stand up erect. In the accumulation of mana we have the first action one of a partial “rising” in which the mana is accumulated in the body. Then comes the second part in which the mana is made to “rise” to the Aumakua. The combined roots making po ha give several related meanings, mainly of something accumulating and the suddenly rising upward, as light bursting forth from darkness, or tears suddenly bursting forth (water as mana there also). Taking the last root with the central one, we have ha ku, meaning the lord and master, which leaves no doubt that the Aumakua, as the “lord and master” of the man, was the one to whom the accumulated and “rising” mana was to be sent. (I must send this issue of the Huna Vistas to a new friend, Mr. Powell, who sent me a copy of the article by Mr. Allegro, and who has offered to try to get in touch with him should I so desire. I admire Mr. Alegro’s efforts very much, and would be only to happy to share with him the findings that we have accumulated in our several years of HRA research. And, by the way, Mr. Alegro is right in the middle of the effort to get at the old Scroll material which the savants are sitting on like old hens and refusing to release, perhaps for fear of what they may hatch into.

Looking in the article for indications of the nature of the “Secret Teachings” which have been found, about the only direct information from a given example is to be seen in the following paragraph:

“The title of the unhappy Judas, ‘he who betrayed him’, is really a pun on a very common Semitic root, which can also mean the spiritual submission or self-surrender. The  whole rather pointless incident of Judas’s betrayal of Jesus then probably conceals in story form some crucial phase in necromantic ritual.”

The Huna code gives us little or nothing of inner meanings behind this story. It deals with the teachings in a more direct way, and gives us nothing on the names of the characters playing their parts in the great drama.

SETS OF THE OLD BULLETINS as well as of the Huna Vistas, are offered at times by various HRAs. A file described as 99% complete was offered by Edw. S. Schultz, 450 Colvin Ave., Buffalo New York, 14216. He has been an HRA from the very first, has carefully saved the bulletins and has some of them in bound form. He offers the file to the highest bidder. The earlier HRA Bulletin has been out of print for some time, so this is a good chance to get them. HRA Schultz is planning to move, and is faced with the problem of disposing of many books as well. (Other sets are offered me from time to time, so, if you miss this one, get in touch with me. mfl.)

WORKING WITH THE TMHG GROUP

A QUESTION OF GENERAL INTEREST was put to me by newer HRA, G.O.H. of Vermont, who wrote: “I feel I could probably use some instructions concerning exactly how I should participate in the rites of the Telepathic Mutual Healing Group. You ‘sit’ at 3 P. M. and 7 P.M. your time, which is 6 and 10 my time, I believe. I have been observing these periods by using them to send mana to my Aumakua with the request that it be used by my Aumakua in cooperation with the Aumakuas of other members of the TMHG to fill the thought-forms of perfect health which you form on behalf of and for the benefit of the members of the TMHG etc. etc. to the end that this health be fulfilled in and through all the members of the TMHG including me. Is this, in brief and in general, the proper procedure for me to follow? During these TMHG prayer periods should you be the only one who is actually fashioning thought-forms for the benefit of the group members, or should each one of the members also engage in the thought-form production on his own behalf, that is, could this latter be done during the TMHG periods without causing a lot of confusion in the thoughts sent to the Aumakuas, etc??? Please advise me in this regard because I want to do my share as a TMHG member and participate effectively, to the best of my quite limited abilities, for the good of all concerned as well as for my own good.”

IN ANSWER I would say, briefly, that the main idea behind the work is to pool our mana in order to strengthen the Po`e Aumakua, or Great Company of Aumakuas, of which our own are undoubtedly members. Huna is unlike any other religion in that it teaches that the Higher Beings are not omnipotent in their own right – that they need a good supply of earthy mana to use to help the lower selves which they preside over as individuals and collectively as a group – like our TMHG members. Before the hour strikes for the sitting, we accumulate mana in our own way and send it with our thought-form picture of the desired condition to the individual Aumakua, then as the hour strikes, watch to see if a telepathic contact with me at the center can be sensed.

I sit with the box of letters carrying signatures exposed at the top, or pictures, and look steadily for a few seconds at each of three paintings which hang on my study walls. (The Kingsley Tarpey picture of a yellow sunset through pines. A little ocean cove with water, sand and rocks, and a cluster of big tree trunks in the edge of a grove.) By a minute after the hour I turn my thoughts to the Aumakuas, reaching out to make the full contact and send mana again for a few seconds. By about two minutes after the even hour, I begin taking up the signatures one after the other to “hold them to the Light” as I recall the mental thought-form pictures made carefully in advance, of the person in the desired condition, be it health, finances, social situation or even a combination of several items. This is a telepathic focusing of the full power from the Great Company on the individual and his or her needs, and lasts for about fifteen seconds on the average. My job is to open myself as a channel for the return flow of the High mana which we have made possible by our earlier sending up of the low mana to the Aumakuas.

The sitting takes an average of 20 minutes for me to cover all the signatures. During that time the individual who is sitting in should dwell on the process in work, and picture the High Mana as being focused here and there, perhaps finding it on himself suddenly with strength enough to cause a tingling or the feeling of a cobweb brushing across the cheek or there may come a sudden welling up of strong emotion, as of love and worship and gratitude as the contact is made with the beamed Light, or one may feel nothing. The time can be well spent now and then sending up more of the mana already accumulated. (Not taking strenuous or quiet physical and breathing action to accumulate more. There is usually plenty for this lesser and intermittent sending.) Also, one will do well to recall the picture of the thing desired and to picture the condition as come true; picture it as real and live in that condition with joy and thankfulness. This strengthens the thought-form of the prayer picture and keeps it handy for the Aumakuas to touch in their work of making the picture come true. Avoid thinking of the contrary or unwanted condition as much as is humanly possible during this sitting period, and when you begin to have the feeling that the sitting is finished or that you have quite finished with your part in it, give thanks gladly that the prayer picture has been accepted and that the desired condition is on the way to full materialization. For your “Amen”, use the phrase, “The prayer has taken its flight, let the rain of blessings fall.” Wait worshipfully and gratefully for a moment to let the return flow of mana recharge and bless you and to see if you might feel the tingling of the returning mana like the fall of fine rain on you. Then count the sitting properly finished and go on with other activities. If you feel very sleepy at the end of the sitting, relax a moment with closed eyes, or even take a bit of a nap. My experience has been that often when the needs of the Group are many and some urgent, I end the sitting suddenly hardly able to keep awake. But a few minutes sees me recharged and going strong again. (The names are taken up “front to back” at 3 and back to front” of the collection at 7, with the several from my urgent “special” list taken from my table and added to the list always at the start. Your name may be taken up early or late in the period or come more in the middle. There is no set time or order in this.)

For those unable to match my California time, they can activate the aka cord to our Great Company simply by thinking of the TMHG and me and asking that contact be made. The Aunihipili will know what to do. Accumulate and send mana in the usual way as if the regular sitting was going on. If you start on the even hour you may be joined by several others starting work at the same time. I work often on the even hour for a few minutes on my “special” list even in the night without the list.

In working to help others, I recommend the Hudson method of impressing on one’s Aunihipili the command to go, when you are soundly asleep, to the persons you wish to help and administer “suggestion” to them of health or of corrected conditions. It seems best to take up but one person each time, but if you awaken in the night, you may take on another person, as I frequently do. Don’t try to get suggestions over like this to people you are not trying to help, for instance, don’t try to force John to help Mary. Suggest instead to Mary that she has been Helped, and do not specify by whom or by what. Everyone must be allowed to use his free will. To try to force action is to “rob Peter to pay Paul”, and that is black magic. Let the Aumakuas find the source of help. They make no mistakes. Tell your Aunihipili to carry and give the suggestion you then make and speak or think to it, and be sure to be positive. Do not suggest, “Your eyes are healed”. That contains the picture of sick eyes. Say, “Your eyes are healthy and normal and you are seeing perfectly.” (If you learn to watch your dreams, you may find your Aunihipili reporting back what it has accomplished. It may need to have you set up a code for its use such as a dream of music for success, the finer the music, the better the success in the action. Symbols and such may often be used. The Aunihipili is a very clever fellow, you will find.)

TAROT CARD PREDICTIONS OF THINGS TO COME

My face is red because of the way I missed on the war in Vietnam last Fall. The cards indicated a forced ending to the war, and I took it that this was not far off. But the war continues and grows in size. Perhaps wishful thinking on my part made the cards show a fairly quick ending, but here we are with no end in sight just before the short Christmas truce begins (at this writing). I ran the cards to get a final word or a correction, and the only major difference in the run was that it started with the FALLING TOWER. If there is to be something at home which will force us to give up the war, or, on the other hand, something done by other nations to force our hand, the cards sayeth not, but I don’t like the situation.

……… MONEY seems to remain tight and may get tighter. Some hint of a major upset in the cards, but “business as usual” continues despite a few uneasy cards that crop up in the runs. The nation and the world seem to be increasingly uneasy, and the card of small wars continues to bob up. China and India cut for trouble and this may come in the summer from crops failing to be sufficient. England cuts confusion and South Africa great unrest with the STAR showing much waste motion and a very probable retreat from adamant positions in the effort to keep the Native Africans in subjection. No major quakes and “end of the world” disasters seem to threaten for the year ahead, but politics and finances, labor troubles and inflation will boil over around the English speaking part of the world. Strange cards cut for Russia, and I am made to wonder whether or not something may happen to the non-Communist part of the world which will allow Russia to sit on the top of the heap financially. I can only imagine this situation, judging from the cards, if our National Debt should get too top heavy and fall in on us so that we did a money tailspin of amazing proportions.

……… RELIGION AND EDUCATION cut poor cards for much unusual growth. We may stop spending to get to the moon and Mars this year. PRESIDENT JOHNSON gives a reading of preponderantly sword cards, and seems to be mainly involved in the year ahead in the Vietnam war problems. His reading ended with the Two of Swords – the one of the woman, fully armed as she has a sword in each hand, but she is blindfolded and sits helplessly by the sea unable to do anything. There is a new moon in the sky, indicating that when it becomes full, there will be a high tide to carry the helpless woman away. The Ten of Swords also came up, repeating the often predicted ending of the conflict with the enemy successful. Take this for what it might be worth.

HUNA AND MODERN PSYCHOLOGICAL THOUGHT

Modern psychological thought has almost caught up with that of the Huna of many centuries earlier. One of the best examples of what modern thought has accomplished by way of constructing a system similar to that of Huna, is to be found in CONCEPT THERAPY, as the system developed by Thurman Fleet, D.C., of Texas.

Fleet’s story is well outlined in a new paperback book by William Wolff, titled PSYCHIC SELF  IMPROVEMENT FOR THE MILLIONS. (Price $1.95. order through your dealer.) One of the HRAs recently sent me this book, suggesting that I review it, and at about that time another HRA wrote to ask what I thought of “Concept Therapy”. I can recommend the book as giving a good working outline of the system. Now to compare it step-by-step with what the kahunas discovered, and show what the modern findings lack to catch up with the very old ones which date back at least to Egypt, and perhaps to Sumaria in the Tigris Delta.

Dr. Fleet was injured in World War 1, and later helped to recovery by Chiropractic adjustment of his neck. He was so impressed that he took up the study of that healing art and soon set himself up in business in Texas. But adjusting the joints was not enough for his inquisitive mind. He first wanted to add to the physical work the adjustment of the mind, [and] eventually, of some part of the man corresponding to his Spirit. He bought and read endless books, pausing long over the lore of India and accounts of modern attempts to learn how to adjust the Mind. He accepted the idea of the subconscious and conscious parts of MIND, and later almost matched Huna with his idea of a UNIVERSAL MIND or higher part of the man. In his avid search he made an excellent and prolonged contact with the strange WHITE LIGHT so well known to the kahunas as the mark of the presence of the Aumakua, or dual sexed Aumakua. The idea of MANA did not entirely escape him, but he did not divide it into three kinds. He recognized, first, a Higher “Conscious Power”, and then decided that this pervaded the man and his body – being always present to heal if conditions were made right to let it go to work. The main obstacle to setting conditions right was thought to be the MIND. Following Freud, Dr. Fleet postulated complexes and accepted the belief that the subconscious must be made to give up its fixed ideas in order to allow beneficial ideas or “concepts” to be found and their therapeutic action to follow. This matches Huna and its belief that the Aunihipili can do much damage by holding fixedly to the wrong ideas and to damaging and often hidden guilt feelings.

The aka or shadowy body of the man was left out of Dr. Fleet’s system, and he seems to have included little or nothing of the Huna beliefs in man as a spirit, or in spirits as “eating companions” who obsess the living to a greater or lesser extent.

Dr. Fleet began to add the adjustment of the Mind to his practice of adjusting the joints. His “Mind” included the subconscious as well as the conscious, and he was able to feel his way rapidly forward into a method that worked very well. He eased his patients into the task of examining themselves and finding out what wrong “concepts” they held of themselves   thus leading them to begin to correct the old concepts, get rid of fears and fixations, and begin to let the innate healing Power go to work on them. He established a ranch center for treatment and for use in teaching others, especially Chiropractors, how to use his methods. (The ranch is still the center, and one may write for descriptive literature to “Concept Therapy Institute”, Rt. 8, Box 250, San Antonio, Texas. 78228.)

Many people, hearing of the successful healing methods being used, came to the ranch center and were lectured to and taught, with various ones helping Dr. Fleet to get his ideas across. But all too often, the listeners did not take the gift of information seriously enough to do anything about it. Dr. Fleet decided that what people get for nothing does not impress them, so he started to give fixed courses of lectures and charged $175 for the course. This made all the difference. People who had paid that much were determined to get the worth of their money. They paid attention and attended the lectures faithfully, trying all the time to follow instructions and adjust their minds, thoughts and concepts as instructed. Healing scores improved, and there was money to hire teachers and people to travel, advertise and sell the course in a large way. Huna agrees with this matter of making a good charge for services offered. The kahunas of old charged fees for their help, fitting the size of the fee to the ability of the patient to pay.

All went well – but not well enough or fast enough to suit the perfectionist in Dr. Fleet. He saw that self-suggestion was difficult for many patients, and in his search for a way to help them clean up the subconscious to make way for the new “concepts”, he found hypnosis – and soon was expertly putting it into practice with good results. In this he ran parallel with the kahunas of yesterday who used both mesmerism with the shock charges of low mana, and the hypno-suggestive action of the Auhane – or both in combination – to clear and cleanse the Aunihipili of its fixations, false ideas and, especially, its guilts. They taught emphatically the doctrine of “No sin: NO HURT and NO hurt: NO SIN”.

It was at this point that the intrepid Dr. Fleet hit a snag. He had formed a fine selling and teaching organization and the ranch was enlarging and staff expanding, BUT, in his organization there remained a hard core of members who had been convinced long since that hypnotism was dangerous and bad. Most of those who took the lectures of the course were conditioned by “Science” and “Church” to believe the same thing, and all and sundry, when told that Dr. Fleet planned to use hypnosis on them, blew their tops. The result was that the organization split right down the middle and half the members pulled away and kept on with their teaching (and collecting of fees) without the inclusion of the hypno-suggestive parts. Just where this has left the work, Mr. Wolff, in his small book, does not explain, but it is my guess that we have both schools of “Concept Therapy” carrying on in opposition to some extent. So far as I can gather, Dr. Fleet controls the ranch center and his kind of therapy is used whenever possible. I may be wrong here, but judging from the new book by Mr. Wolff, the healing by both sides of the organization is excellent. (About half of his 124-page book is given over to stories of the many and wonderful healings accomplished in the past and, presumably, right up to the present.) (It is also evident, judging from Mr. Wolff’s book and its title, that he expects “millions” to read his book, put the therapy as he explains it to use, and heal themselves – keeping their $175 for spending money.)

In the “Concept Therapy” method, leaving out the benefits to be gained by using hypnosis to teach the patient with speed to use self¬suggestion, the healing process is started just as the kahunas of old would have done. The kahunas began with the Kala or Cleansing Rite. This was aimed at cleaning up the wrong beliefs held by both the Aunihipili and Auhane. If the patient had hurt others, he was made to make amends. (A most valuable beginning which Dr. Fleet seems to have failed to develop in his system.) When amends had been made directly or good deeds were done to even the score when amends could no longer be made, the patient was ceremonially baptized or washed to cleanse and forgive him of all past misdeeds – words carrying suggestion of cleansing and forgiveness being spoken by the kahuna while using the powerful physical stimulus of the washing. To the kahunas, this opened the “path” to put the patient back into proper touch with his Aumakua and to deserve its healing ministrations and get them. Dr. Fleet worked in a slightly similar way to clean up the two minds of his patients and then helped them to get the right “concepts” or attitudes of mind and expectation – after which the Universal Power worked automatically to bring about the healing, working through every cell, up and down. There can be little doubt that Dr. Fleet’s methods helped contact the Aumakua and bring into use the proper manas for healing. All prayers go to the Aumakua, according to Hun`a, because there is no place else for them to go, and all healing power is some form of mana, because there is no other healing power that affects body or mind.

The Fleet “concept” was well constructed and matches well the thought-form mental picture carefully evolved and tested before being sent with mana along the aka cord to the Aumakua where it is made to change or materialize from a thought-form to a reality. Dr. Fleet’s Universal Power is just THERE. In Huna the power is not there in sufficient quantities unless we put it there by the use of the Ha Rite method.

An HRA wrote to ask me what I thought of the new teaching about “Reality”. I am not sure which school of thought she had in mind. “Scientology” uses the term to cover a large section of its system, but “Concept Therapy” may also have this word as a heading for the process of cleaning out the foolish beliefs so prevalent in circles where the teachings of “Positive Thinking” rate high. All about us we see people who are sold on the slogan, “Think right and all will BE right”. They create an imaginary world such as they desire and use it to hide in while avoiding the necessity of meeting their world head on. Dr. Fleet demanded a mental inventory of his patients, and it had to be complete and put to use to give a true picture of the REALITY of the surroundings and conditions which the patient had to contend with. He demanded that they stop fooling themselves and adapt themselves as best they could to present conditions before beginning to expect health and outer conditions to improve. It was not too well stressed that the Universal Power would help conditions, but one was taught to act and FEEL as if health had come and conditions had begun to improve greatly. This involved some self-suggestion to make the subconscious believe that things were already better, and perhaps this need was met in part by hypnotic help. In any case, the reality of the thought-form picture sent to the Aumakua in the Huna method is no end better. It is easily understood and does not insult the reason of the Auhane.

A point of great value in “Concept Therapy” as well as in Huna is all too often overlooked as we set about using these or similar methods to help ourselves. This is the simple fact that we all tend to worry ourselves into the grave. The Aunihipili is a great hand to “fear the worst”. It gets the idea of what might happen, and it imagines it happening. It passes the undertone of fret and fear up to the Auhane, and together they remain in a perpetual tizzy that is very bad for peace of mind and health. Everyone should take a close look daily at this point and if frets and fears are found, begin to “count the many blessings” and reassure the Aunihipili that all is well and that it should relax, be happy, trust the care of the Aumakua, and stand firmly in the LIGHT. This cleansing and return to Reality, done daily, prevents the wrong mental pictures from being sent automatically to the Aumakua and getting included in the picture of our lives which daily materializes. MFL