October, 1964

Psychic Healing & The Elemental Spirits

 

PLEASE NOTE: The sitting time for the Telepathic Mutual Healing Group work goes off Daylight Saving Time October 25th and in California we set back our clocks an hour. If you are uncertain in U.S.A. about how to adjust your time to mine for the 3 and 7 P.M. sittings (which last about 20 minutes and begin with the sending out of the telepathic image of the healing picture with pines against an evening sky) ask telephone information what time it is now in Los Angeles, and this will help you match your sitting time to that [which] I observe as center of the activity. If you are not working in the Group for some needed “answer” to prayer, sit in when you can and accumulate and send mana via me to the Great Company of Aumakuas, asking for Guidance and Help for the changing world where needs are increasingly great and men are often blind, greedy and endlessly stubborn. (I keep asking that we be helped to move out of the dog eat dog age of lone wolves into an age of sanity, kindliness and planned cooperation for the common good.)

MORE ABOUT HOW AND WHY TO ACCUMULATE MANA, is being learned, thanks to the insistence of some of the HRAs who are all for the Yoga breathing methods. It recently dawned on me that as the kahunas seem to have given Yoga its early start, we should find some words in the “Sacred Language” of Huna to tell us about the rhythmic breathing in connection with the work of accumulating mana to send with our prayer to Aumakuas. Knowing that ha means to breath heavily, and also the number “four”, I decided to look into the meaning of the numbers, 1, 2, 3. I was chagrined a bit later to think that I had overlooked this source of information for so long a time. First let me say that the root word ha is found all through the list of compounded words which describe some angle of the prayer or “Ha Rite” (as I have come to call it). As this root means “four”, but is not commonly used in counting in Hawaiian, we can conclude that in it is a symbol of the entire action from accumulating the mana to making the prayer picture and then contacting the Aumakua along the aka cord and sending the gift of empowering mana and the thought-form  cluster of the picture of what is asked.

We get the prayer picture well formed in our minds as a preliminary to performing the Ha Rite. We picture ourselves as having obtained what we ask, then “try on the shoe” to see how it fits. We imagine ourselves enjoying the new condition and then examine ourselves to see if it is what we wanted or whether we have wished upon ourselves a “White Elephant.” If we have emotions welling up from the Aunihpili which are other than those of pleasure, we must look into these. If we have asked that the sale of a home be aided, and the Aunihpili is at once homesick at the thought leaving the old house, chances are that work needs to be done to convince it that the move is good. If a guilt feeling arises, the Aunihpili may feel that in getting what has been asked, it has not earned it. There are many variations to watch for and to talk over with the Aunihpili. You, as the Auhane, may find that when you imagine yourself given something you think would be good to work to obtain, it entails more work than it is worth. One of the major obstacles the kahunas of old seemed to find was that the Aunihpili did not feel that its man deserved being helped to get the good thing which the Auhane desired. One uses the “physical stimulus” of doing something to help others and thus to cause the Aunihpili to feel deserving. “Faith” is another thing which must be drilled into the Aunihpili if it has been disappointed too many times by having prayers go unanswered. Remember that in entering the TMHG work with a request, the prayer must be right to begin with, otherwise the answer will be wrong or will not be given. One cannot ask the Aumakua to rob Peter to pay you, Paul. Neither can one ask the Aumakua to take from another the use of his heaven given gift of free will. But, you can ask that one who is hurting others who do not deserve hurt, be restrained.

We are on well trodden ground in starting our survey of the use of a count in getting ready to use the Ha Rite. As children we get lined up for a race and chanted, “One for the money, two for the show, three to get ready, and four to GO!” Or we may be selecting someone or something by count and say – expectant of some guidance of chance – “Eeney, meenie, minee, mo!” In all cases we start with a first count. So start, as did the kahunas, with ONE or kahi .

KA`HI is “one”. It starts the four deep breaths taken slowly and rhythmically as one begins to hold the command over the Aunihpili to accumulate a surcharge of mana. This number also tells us why we are doing this. It means “a place.” (hoano): sanctuary”. It means the Aumakua is the place where the mana is to be sent. It means “a first part” as of something to be given to the gods. It is the original offering of “First Fruits”. A libation is about to be made and you are filling the cup with mana so that you can pour the libation. The root hi, in kahi means “to be weak”, and this is the starting condition – the Aumakua without enough mana to work for one on the heavy physical level of life. It also means, “to flow away”, and it is the mana flow that will strengthen the Aumakua when the Rite is completed.

E`LUA or A`LUA is “two”. The root alu also means “to be weak”, so the accumulation must continue. It means, “to combine, as several persons in aiding another”, and here we have the three selves uniting to work for the good of the whole man. It means, “to aid or give assistance”, which the Aumakua will do in answering the prayer. It means “to adhere”, and this is the symbol of the Aunihpili who must do its full part in this Rite. It adheres or sticks to the Auhane and “sticks its aka threads” to things it touches. Here we have the symbol also of the aka cord. Elu, as a root, means, “to break or crumble to pieces”, and here we have the symbol of the breaking down of the bad old future to make way for the good new future to appear in answer to our prayers. The root E has the meanings of, “to call or invite attention to what one is about to say.” The  Aunihpili is putting out its call for contact with the Aumakua at the count of “two”. It also means, “new or strange”, and the answer to the prayer fits this nicely. It means “to enter, as into a country or city”, and here again the contact is made and the “kingdom of heaven” as the Aumakua is temporarily “entered”. The root doubled, as e`e means “out of sight”, which is a fine symbol of the entire action going on behind the scenes in the Rite.

Continuing with TWO, as lua, we have in the root lu the meaning of “to scatter or throw as seeds”, and in “seeds” we have the mental picture of the prayer, readied to present to the Aumakua as the “seeds” or thought-forms which will be watered by the mana which we will send daily when repeating the Ha Rite in exactly the same way until the “seeds” grow into the mature “plant”. The word lua`lua`i is “to raise the cud and chew it”, so we have the symbol of the repetition of the exact prayer.

KO`LU is “three”.  We have here the same root, lu, for “scattering seeds” as in “two”, but the root ko is most informative. It is the sign of the possessive case in the language of the code, and we believe that we have already received the answer to our prayer as an exercise of faith. Also, the Auhane believes that the Aunihpili now “possesses” the accumulation of needed mana. Faith moves both up and down in the union of the three selves. Ko means “to accomplish; to fulfill; to bring to pass.” It has the meaning of “to beget, as a child by its father”, and here the three-self man is, indeed, “creating”. It means, “to obtain what one has sought after.” All of these things are held in the mind as the work of the Rite progresses through “three”.

KAU`NA is “four”. The end root, na, is short for ana, which is like our ending in English, “ing”. The root kau tells us what we wish to know. It has 32 listed meanings in our Andrews dictionary, and we have to pick and choose to get at the meanings intended by the kahunas when the word is used as part of the code. For our purposes, the meaning of “placing something in a designated (or high) place” tells us that at the count of “four” we send the mana and then the thought-form picture of the prayer to the Aumakua. The 10th listed meaning is, “to set before one, as food,” and this symbolizes the offering of mana to the Aumakua. Then we have the love we feel for the Aumakua and its reciprocal action in the meaning, “to fall upon; to embrace affectionately.” Contact has been made and the mana given while the prayer has been voiced, as in meaning No. 17, “to rehearse in the hearing of another that he may learn.” The 22nd meaning is dual, “to place” and “to rest.” So, we end the count by placing the mana and prayer in the keeping of the beloved Father-Mother Aumakua, and we rest.

HA, is “four”, “to breath more strongly,” also, “a trough through which to run water”. (Water symbolizes mana, and the trough, the aka cord leading to the Aumakua.) Hana`mana is “to work” plus the word ma`na, “Supernatural power; something done above or beyond human ability.” Hoo`mana is “to make or cause mana”, and is the only word the kahunas had for “worship”, which is most significant in itself. The Ha Rite, therefore, was the one and only way of worship in the inner teachings of the kahunas, although in the outer circles the gods were worshiped by setting before their images things which were said to please them. Other than this set of ha and mana meanings we have nothing to tell us the exact method to be used in accumulating mana and putting it to use. For this reason the information added by the code meanings of the numbers 1, 2, 3 and 4, indicated by ha, give us a very important confirmation of earlier conclusions reached indirectly.

Will you join me in running tests of this four-breath method of accumulating and using mana in the Ha Rite? I am not sure how to go about it. There may be enough mana accumulated in four breaths to suffice, or it might be that a series of four breaths, taken in some measured and rhythmical manner may be best. Charge up and measure your charge with the size and number of your pendulum swings. Decide upon a prayer and give the method a good test with daily use of the Ha Rite. Let me know.

A LETTER FROM ELEUTERIO TERTE

A letter from Eleuterio Terte was received recently by HRA M.E.M. of New York State, in answer to one sent to him. You will remember that Terte has been in the news for the last few years as a healer doing instant healing and bloodless operations with spirit aid in the Philippine Islands. Not long ago an article appeared in FATE Magazine telling of his healing work. He is a Filipino and a Spiritualist, but prefers to be thought of just as a good Christian. The letter to follow was in reply to one asking for healing help (or so I suppose).

My Friend: I am already in Baguio City, my friend in San Fabian came here to give me your letter. If you will send a letter to me here in Baguio.

I enclose a blessing paper by the Holy Spirit to be cure to your sickness and this paper (letter size folded sheet of pink tissue) put it in a big jar of water at 7:00 in the night and take off the paper in the morning, you will drink 1/2 glass every 7:00 morning and afternoon if God will permit your sickness will be remove. I’ll pray for YOU.

Regarding to my method if you want to study, this method came from to the Holy Spirit by reading and reading the Bible: praying and praying every 1:00 in the night. Every night of Saturday and Sunday going always to the church.

If you want to heal, try to put your hand to the place is the sickness is and pray my praying:

“Oh Deos a poon te biag, caasiarn man a paimbagen day toy nga anac mo te sakit nga ricricnaen na, aramidem man nga nga ete panna ca i sao te manna cabalin nga nagan mo, omim bag day toy a nasakit na no carbrnhan na.

Ngem no doza te basol na oenno bonga te de na panagal oad te baguina, aclonem APO a pacawanen te naa amedan na a daques ket paimbage mon no maeparbeng cania na. I request this in name of Jesus Christ, Amen.”

After your praying, just ask to the patient if how to his or her condition, if comIng right or not. If not, just put your hand return to the place the sickness with 10 minutes. After that just ask again the condition. You will do this kind of healing to all who are feeling sickness. I hope the 10 patients there are some of them to be cured.

I will pray for you in the name of our Lord Jesus Christ and I hope your condition will come better after. I can not speak English well and I am not typer also I am only a Grade Four so please I am under your correction.

Please send me the Fate Magazine which you have read my psychic surgery and I will read also. Thank you very much. If you will write me and I can not answer you at once you know I have no money for postage because I can not works any more regarding of my psychic surgery and I am not receiving payment also.

Your partner in God, Signed: Eleuterio Terte. Fashion Shop, Baguio Rose No. 50, Gen. Luna Road, Baguio City, P.I. (Note: His P.A. reading is constructive, as is that of his spirit guide, both having about 351 degrees, in medium level. Paper gave Aumakua reading and 449 degrees. mfl.)

TERTE’S PSYCHIC SURGERY, I seem to recall, ran into hot opposition from the medical doctors and they found means of stopping that branch of his healing. How effective his prayers for healing may be with the help of the blessed red pink tissue paper, I do not know, but he might be exceptionally successful in this form of work. As the paper was sent to me instead of being used in a jar of water, I would not be surprised if HRA M. E.M. had her doubts about the dye in the paper or its safety as an ingredient in water. I would, myself, prefer to put the paper on the outside of a bottle of water and take the chance on the radiation taking effect. Should you write to him, best not to send paper money. An international money order can be obtained at any post office and is safe from light fingers. Also, do not send U.S.A. stamps as they are no good there. I am told that $10 is the standard donation to send to Harry Edwards in England, and that at least five is to be enclosed with each of the reports sent in on progress. He makes no set charge, but a friend who has applied to him and his helpers for healing aid tells me of the rates. It costs 25¢ for an air letter to the Philippines, and this could be quite a sum to Terte, even if he was able to work and get donations from those who came to him.

THE PROBLEM OF SPIRIT HEALING is one which has been occupying my speculative moments for some time. I recently had a visit from a young man who has been living in Hawaii and who was healed by an elderly Hawaiian woman who is well known in Kauai, but whose name I have not been able to get as she is keeping away from strangers as much as she can – especially white ones. He told me that one of her sons was caught between the bumpers of two trucks and both his thigh bones crushed. In the hospital the doctors said nothing could be done except amputate his legs. He asked them to wait and call his mother. She came and began her healing work on him, and in three days he was completely healed and walked out of the hospital. She has become a Mormon and in healing opens her Bible at random and reads what she finds, interpreting that passage as fitting the case. But she also uses old prayers in Hawaiian which she learned from her grandfather. She made the young man who visited me a blood son after the Hawaiian custom of adoption and offered to teach him to heal, but he was transferred to a job on the Coast and did not have time to learn to speak Hawaiian and be given the old prayers. He would go back to continue his training but has a wife and two children to support and there is no work that he can get in Kauai in his electronics line.

I heard the same story from another young man who lives in Kauai and who has married a daughter of the healer, so we seem to have here more proof that broken bones can be swiftly healed. The young man of whom I first told, would like to go back and learn the rest of the healing lore, but even if we had means as the HRA group to finance his living for at least two years over there, when he had finished he would be under a pledge not to tell what he learned or give others the prayers. It is to be supposed that these prayers are only useful if one is given some form of personal introduction to the spirits who respond to them and actually do the healing. Just to have a healer who could handle a few cases a day or week, but who could not hand on the lore to more than one person, would not be of much use in our research work. I have in my files one Hawaiian healing prayer used in modem times, but it will not work for me. I have also a long healing prayer obtained and translated by an old friend, Theodore Kelsey, of Honolulu, but can’t make it work. We had in the booklet on “Fire-walking from the Inside”, by Charlie Kenn, the prayer and its translation as used by the fire-walkers in Tahiti, but never tested it out in connection with the rest of the rather elaborate rite. Emerson, as I related in my book, SSBM, was taught the prayer to control the winds, and could use it successfully.

ANOTHER ANGLE OF APPROACH to the very intriguing matter of being able to heal broken bones so swiftly – even instantly – seems to be related to the help of the “Little People” or subhuman spirits, nature spirits, gnomes, elves or, as the Polynesians called one race of them, Menehunes.

HARRY EDWARDS, whom we have just mentioned as a famous English healer, is also one of the outstanding students of things psychic in the world today. Of all the books on physical phenomena, only in his have I been able to find a beginning of the answers that we must eventually get from the spirit “Guides” in order to allow us to understand how such things as apports are accomplished. An apport may be a coin, a stone, a piece of ice, a skillet containing a frying egg just off the fire, etc. If a human being is apported, it is called “Transportation”, but the feat falls in the same class as apporting live birds and animals. Mr. Edwards and his seance friends have made long and most careful studies of what the communicating spirits at seances have been able to tell them of the theory and mechanics of all such matters, and in his book, The Mediumship of Arnold Clare, (which I reviewed some time ago) (9/6 price at time of publication by Rider & Co,, whose address at that time was 47 Princes Gate, London, S.W. 7, England.) he gives such information as was to be had. I will draw on that unique information now in an attempt to tie it in to some extent with the instant healing of broken bones.

Peter, the spirit guide at the seances, was asked about the other spirits who helped at the seances to produce various types of physical phenomena. He said that under the Guide, who was the general manager of things, came “controls” who worked with the medium and his forces and who were spirits of less advancement. Peter then went on to say, (Pg. 128). “I have referred on several occasions to the little people – for want of a better term. These little people are known best by the name of ‘nature spirits’ or, collectIvely, as ‘elementals’. They are very similar to the human race, but possess certain features which are accentuated, that is to say their bodies, if you could see them, are slightly out of proportion with features which are characteristically the same no matter what particular force they represent. Temperamentally they are light hearted. They lack completely moral character, as you know. They are neither essentially bad or good. They are ever ready to obey the direction of the human mind where there is a close kinship between the mind of the man or woman and themselves.

“They are able to manipulate the natural ethers with the utmost ease, producing natural things such as stone, flowers and all things like that.

“In the scale of evolution they stand between the animal realm and man himself. The one goal they desire to attain is the human form complete. In the seance room, as far as physical phenomena are concerned, their services are very necessary; in fact, no work could be achieved without their aid in producing solid objects brought from a distance. In many other forms of phenomena, their services are utilized, but always under the direction of the Control, who is very closely allied to themselves yet superior in mentality. They love to disport themselves by simple antics such as causing things to move, and invariably their presence is betrayed by the aimless moving of objects within the vicinity of the medium, that is, more or less, movements without a definite purpose.

“They, too, are responsible for the maintenance of seance conditions, and their services are quickly withdrawn if any offense is given by anyone present unless the Control has instituted some form of discipline. They are subject to discipline, but that is only in relation to their normal work which ranges from the geological realm up to all the activities of nature, including flowers and insects; they are even associated with the air that you breathe, and the water that you drink …….

“The same ‘little people’ can be pressed into service even for certain types of healing, but their services are not often used – only for psychic healing, and then for the ailments affecting chiefly the bony structure and deformities.” (My underline. mfl.)

ANOTHER MOST INTERESTING POSSIBILITY is that, if these sub-human “little people” are the ones to step up, when we “graduate” to the next higher levels of consciousness, to become the new Aunihpili, then the idea that an animal self steps up into this place would have to be dropped. However, we have almost no in formation to help us on this subject. In Fodor’s Encyclopedia of Psychic Science I can find nothing at all about “elementals” or similar bodiless spirits – only an article on the successful photographing of fairies in an English garden some years ago. Of course, if there are fairies, and they can materialize in the presence of naturally psychic young girls sufficiently to register on a photographic film, there may be other grades of these “nature spirits”. Poltergeists have not been photographed, but they certainly have made their presence known. In Hawaii the Menehunies are not yet forgotten.

IN THEOSOPHY we find a little more on the subject, largely derived from the lore of ancient India. I could find little in Blavatsky’s Secret Doctrine to help, but it may be there under some heading other than the missing one of “elementals”. In Pawls Montt’s Dictionary of Theosophical Terms, pages 46-47, I read:

“ELEMENTAL – A comprehensive term for any semi-conscious or conscious nonhuman being or natural energy manifesting on the etheric or astral planes. A similar entity on the higher planes is more correctly termed a ‘deva’, though the word ‘elemental’ has often also been applied to these higher beings. Elementals may be grouped in two classes:

1. “The natural elementals or nature spirits. These include all those entities popularly known as fairies, gnomes, brownies, pixies, nixies, undines, sylphs, salamanders, etc. They belong principally to the astral world, but there are many which manifest on the etheric sub-planes of the physical.
2. “The artificial elementals or thought-forms. These are forms given to a portion of elemental essence by the thoughts of mankind. Their existence is generally very transitory.”

WHAT WE NOW NEED TO KNOW is how to get into contact with the “little people” or with the spirits who are already in contact with them and who can get their help in healing. At present, so far as I can see, mediumship and contact with the spirits on “the other side” is standard practice, but there might be a way in which a person might learn to work directly with the elementals who may be around him. Peter, in the Edwards book, says in answer to a question about the “sympathy” or working relationship between the elementals and the living people – and the same “sympathy” or connection between the apported articles and the elementals, pages 172-173:

“Peter: It is automatic. (The action of the elementals in bringing an apported article to the seance room.) Now this is a point which will interest you. The sympathy between that object at a remote distance and the medium does not pertain, as is generally supposed, but where the sympathy or harmony does exist is between the operators (control spirits and elementals) and the medium. It is there and not with the distant object. It is a natural sympathetic understanding between the soul in human form and, for want of a better name, the nature spirits which serve. The ‘nature spirits’ are unconscious of the directive mind of the medium. They are directly associated only with the soul of an incarnate human being. Any direction that is passed on to these little people is via the medium himself or through his aura. I am speaking chiefly of apports now. Look, you have a pretty fable, Gulliver’s Travels, where you have one giant amongst a crowd of diminutive people. It is very similar to that, but they cluster around the human being who has a physical body. That is absolute.

“(Question: Does this apply to any human being?) Yes. The harmony may not be so complete, but I cannot go into that now. Have you ever heard of the expression ‘Green Fingers’? They can resuscitate plants. Well, it is the same sympathy or harmony which exists between these little people.

“(Question: Does not that (making an ‘etheric vacuum’ in which apports are made and unmade and transported) require a great amount of knowledge on the part of the little people?) Peter: No, that is the hod in which they carry their stones. They are using their everyday means for the production of what you would consider the miracle, but to them it is simpler than the eating of your meal…. Transportation (of the apport) is very simple once the article is rendered into its etheric components. It is no more than moving it in its natural shape one small fraction of an inch, because, you see, space does not exist. It is hard for you to imagine, I know.

“(Question: Does it (the apport) retain its atomic form?) Peter: Yes, only it has become speeded up, or, in other words, has had its frequency increased; it ceases to be matter temporarily, although it is not exactly disintegrated, for it retains its form in an invisible (aka) state.

THE AKA MOLD of the broken bones is not broken, if we are right about the Huna theory, and in causing swift healing of the break, the process seems to be one of dematerializing the broken parts of the bones and rebuilding them into the aka mold. We have always supposed that this would be done by an Aumakua, but here we have the idea presented of the little people setting to work in response to a spirit and making the actual mend. From what Peter had to say, I get the picture of an Aumakua at work in the seance and its influence filtering down as a directive through the lower types of selves all the way to the nature spirits who do the work of causing physical phenomena. Peter says, page 129: “To sum it all up, you might say they (the little people) are the soul of nature. As man himself has many complex parts, so has the soul of nature many parts working together to accomplish something far too immense for the ordinary mind to grasp. They (the elementals?) are not left to wander aimlessly in space but are directed by superior intelligences who press them into service according to their capabilities, with only one purpose in view, development and progress along the road of the whole realm of nature, to keep it in step and in tune with the whole life and scheme of creation whilst working ever towards the perfect plan ordained by God.”

PETER CONFIRMED THE THREE SELF MAN idea perhaps better than any of spirit communicators known in our studies. He said on page 129, “I have said that seance room work is a natural religion, a primitive religion of mankind. That is why we are anxious to lift it more from the realm of the soul and the natural side of man, so that it may be directed purely by the spiritual, of which man, more and more, is becoming aware. That is our mission and our work to do.” Peter is not too explicit in his descriptions of the three selves as we know them, and often adds the Aunihpili to the Auhane in telling of his beliefs. However, he speaks of the man as, “THE THREE OF YOU” and as the “Physical, soul and spiritual” in relation to the three invisible “bodies” which we know as the aka bodies. He says, page 111, “The etheric body is the reservoir for the physical body, its store house (of mana.) The soul body is that part of you which belongs essentially to nature. It is primitive. By nature I mean the natural world, as associated with all the vast experiences, from the mineral up to the vegetable and finally animal kingdoms, to be associated with man. It has all the experiences garnered in from those sources, therefore it has of itself no spiritual character. It is the driving force of the body in relationship to the animal realm, (sounds like Aunihpili and not an aka here) and ‘man’ is the only enemy that man has as an individual. He is the one who drives you on through desire only. He is the repository of memory. The spirit cannot be seen except where it animates the soul body with which it has been associated for so long. (Auhane?) The soul body is the exact replica of the physical but the spirit is not contained in form. The spirit is free ……..

THE “OVER-SOUL” AS OUR AUMAKUA is discussed on page 101. “Peter: There is intelligence behind nature. I have been instructing you in that. I have spoken of an over-soul which is not individualized. That is the difference between man and animals in its wider and large aspect. With man you have an individualized or polarized spirit (this covering our combined Aunihipili and Auhane and their polarization as male or female) intelligence. We are told that animals have over-souls who look after them in a mass, and this agrees with the Huna idea that we have Aumakuas or their equivalent performing this duty, The human Aumakua is obliquely described here when Peter says that it is NOT POLARIZED. In Huna we see that the two sex units or Auhane male and female partners of the “graduation” step into the over-soul level, have balanced out the usual polarization by their combination.

EVOLUTION AND REINCARNATION are a part of Peter’s teachings, and are treated in the same peculiar and oblique manner. On pages 101-102 he goes into the matter of “zones of experience of ether that carry thought and experience.” I quote: “Do spirit people draw from and contribute to those same zones? (The zones remind us of the “akashic records” in a way.) On the one hand, they draw from, and, on the other hand, they influence those zones which are available to the mind of man. Their own intelligence, however, is drawn from zones or strata far higher and beyond the receptivity of their minds. (Level of the Aumakuas?) For instance, in the case of making revelations to the earth – you call it new inventions – they are placed within handy reach of the mind so attuned to receive them. What use man makes of them thereafter is man’s own responsibility.

“(Question: The wisdom that you have. Is there a sort of stratum or zone of wisdom for record purposes that you can draw from?) Peter: It is the same but, of course, there is a residuary intelligence – that which we can draw upon from our own strength, but anything beyond that we must have recourse to those zones of supply. Remember they are limited. We cannot reach out for everything any more than you can, but only according to our illumination. You must consider the realm which we are discussing as being ever present, there is no past and no future – just experience. They (the zones) contain the records of everything from the commencement of evolution insofar as the material and physical realms are concerned. Simply, before there was matter, life existed within the ether; and those records are the same now as then, and always will be. The other zones are progressive; they are constantly being added to from the experiences of the past, so that when the mold is full and the physical pattern complete, you have the end of that evolutionary cycle. Can you see?” I would answer that what I see is the gaining of experience through our several incarnations until we are able to “graduate”.

IF YOU CAN SUPPLY MORE INFORMATION on the things which have been under discussion, please do so. There must be many passages from reports on spirits and their teachings that I have not seen as yet, and some of you may have had direct contact with the little people and may have learned the proper way to come to make them one’s friends and helpers.

MISCELLANEOUS

WITH REGRET I report that after much delay I have helped Cigbo clean out the “deadwood” from the HRA membership list.

CHANGE OF ADDRESS NOTICES should reach me by the 24th of the month as I mail the Huna Vistas on the 25th. Post offices do NOT forward third class mail. They send it back to me even if you have moved next door. Often your new address is not clear enough to use. Each month a few members are lost to me in this way, and most of them seem to think I have stopped sending out the Huna Vistas, so they do not write to ask what happened. The postal clerks have been pressing me to put your ZIP CODE NUMBERS on your address stencils, so be sure to put your Zip on your envelope’s return address next time you write. I’ll enter it on your file card and, some day, when time can be found, will cut a new stencil and try to crowd in the Zip. I am told that it is very important to use the zip code numbers, otherwise the postage rate may have to be raised decidedly on the third class rate with which we of the Huna Vistas are presently blessed by Uncle Samuel. Mimeographed bulletins are not allowed to go as “printed matter”, so, if your copy is returned, it has to be ransomed for 8¢ and sent out again for 10¢ first class mail. I don’t care, but Cigbo, who has to scratch up the additional stamps, often threatens to throw one of those proverbial “Kat fits.” This may not be “Be Kind to Animals Week”, but do try to be kind to Cigbo. It takes so much out of him to have to throw a fit – and even when one is thrown long and loud, it gets him not a single stamp, envelope or fresh address stencil to use. Last week he received a letter which contained a most delightful idea which he passes on as a sure “anneckdote against developing dead wood shrimptoms”. It is to mark your calendar with the drawing of a small cigar box every fourth mouth, then when you come to a drawing, let yourself be reminded that “Now is the time for all good HRAs and true to come to the aid of their Cigbo.”

THE PYRAMID SYMBOLISM of the empty sarcophagus in the King’s Chamber may be of use to some of you as a point of “take off” for meditation. This, like the empty tomb in the inner circle teachings of Christianity, spells “Resurrection” on a cosmic scale which comes slowly down to the human scale. “All things repeat: the cosmic every 52,000 years (some say the solar, every year; the diurnal, every 24 hours; man, his life times, periodically).”

THE FOUR MYSTIC LETTERS  which code Jehovah’s name, wrote Mme. Blavatsky, in her Secret Doctrine, II, 459, were Y H V H, the “male and female symbol”. This seems to indicate that the kahunas were hard at work in the building of the Ark of the Covenant, and that in Jehovah, they were coding the male and female Aumakua as well as reincarnation in the coffer or symbol of the tomb which was placed in the Holy of Holies under the spreading wings of the two cherubs, these wings making the symbol of the womb, as used in the Indian yoni – standing as the gate of life and way of all reincarnational returns. On the table outside the veil of the Holy of Holies were placed the sacrifices, and there, very prominent, the pot containing the “manna” which had come down from heaven. This symbolizes the mana which is the one and only acceptable sacrifice to the Aumakua. MFL