HV Newsletter #30 – Spring, 1979

April – June, 1979

Jung & Huna

By Igor I. Sikorsky, Jr. — Attorney at Law

(Igor Sikorsky is an Attorney at Law in Hartford, Conn. We welcome his contribution to the Huna Vistas. Huna is often and correctly described as “Huna Psychology.” It is a philosophy, a system of psychology, a way of life. Igor writes that “there are very many different wisdoms which all affirm the basic truths of Huna. Carl Jung was one of them.” We should hear more from this writer in future Newsletters. EOW.)

It is well known that the great psychologist Carl Jung was an avid student of all mystical and spiritual experiences throughout history. In fact, it was this which led him to many of his discoveries (in the latter period of his life) of a collective-subconscious spiritual message.

Of special significance to the Huna teaching was the message which he taught of a “wise old man” serving as a guardian or guide for him on his life’s journey. Carl Jung called his wise old man Philemon and he was engaged throughout his life with many long conversations with him.

He said things which I had not consciously thought. For I observed clearly that it was he who spoke, not I… Psycho­logically, Philemon represented superior insight. At times he seemed to me quite real, as if he were a living personality. To me he was what the Indians call a guru… Philemon and other figures of my fantasies brought home to me the crucial insight that there are things in the psyche which I do not produce, but which produce themselves and have their own life. Philemon represented a force which was not myself.

For Carl Jung, Philemon was a teacher leading him along the path of spiritual growth, which he saw as the ultimate end. He wrote in one letter as follows:

You are quite right, the main interest of my work is not concerned with the treatment of neuroses but rather with the approach to the numinous. But the fact is that the approach to the numinous is the real therapy, and inasmuch as you attain to the numinous experiences you are released from the curse of pathology. Even the very disease takes on a numinous character.
—- Letter, 8 August 1945

For Jung, the word “numinous” had a holy or spiritual character and it was clear that he was far more interested in directing individuals toward spiritual growth along a higher path than he was in simply treatment of neuroses.

Life was a spiritual journey, and growth in the last resort was finding one’s spiritual outlook and relationship. As he wrote in his biography:

Among all my patients in the second half of life — that is to say, over thirty-five — there has not been one whose problem in the last resort was not that of finding a religious out­look on life. None of them has been really healed who did not regain his religious outlook. This of course has nothing whatever to do with a particular creed or membership in a church.

And this journey to find faith frequently leads us through the center of the world and its own reality. As Jung wrote:

Therefore anyone who wants to know the human psyche would be better advised to bid farewell to his study and wander with human heart through the world. There, in the horrors of prisons, lunatic asylums and hospitals, in drab suburban pubs, in brothels and gambling-halls, in the salons of the elegant, the Stock Exchanges, Socialist meetings, churches, revivalist gatherings and ecstatic sects, through love and hate, through the experience of passion in every form in his own body, he would reap richer stores of knowledge than textbooks a foot thick could give him, and he will know how to doctor the sick with real knowledge of the human soul.

This the spiritual direction of coming first to grips with his inner self and then turning and making friends with his higher self with whom he sought and obtained direction and guidance which was such an integral part of his sharing with the world.

Jung richly deserves the label “Kahuna” for his wisdom and healing and for acknowledging his Triune Self as the essence of his spirituality.

EDITOR’S NOTE. One of the most difficult and tricky things to attempt is to correlate two or more systems of thought. Jungian psychology and others have many things in common with Huna. Many seem to have “obvious” correlations, such as the superego, ego, and id of Freud, or the Parent/Adult/Child of Transactional Analysis. When we use such terms for the three selves as superconscious, conscious, and subconscious, we are using psychological terms in the “popular” or general sense, not in the specific meaning intended by a particular school of psychology. Often the more we learn about TA or Freudian psychology, the less we can use those terms interchangeably. It is clear that the “wise old man” of Jung, referred to above, is the High Self of Huna.

In the last Huna Vistas I included a quotation sent in by one of our HRAs from the Spalding books. The passage gave one man’s view of the “subconscious” and this would correlate with Huna’s Low Self. I was reminded almost instantly, by a long-time HRA, that Spalding’s description is by no means the SAME as Huna’s Low Self. And the use of the quotation did not intend to suggest that. However, our good HRA member, who has been a constant source of good advice and information over the years, having put all the Huna concepts to the test personally, has forcefully reminded me of the fact that readers do not automatically make the proper adjustments and comparisons. And of course Max never failed to point out at once those points in any system that did not agree with the Huna system.

My informant, who prefers to remain unnamed, states: “Max did not hesitate to tangle with the opinions of Madame Blavatsky, of medicine, and of church doctrine, orthodox or unorthodox, and I doubt not his position about this piece from Spalding.” He pointed out that the sub­conscious is not “a ganglia of true cells located just below the heart center,” as stated in the quotation from Spalding. Of course, it should be clearly stated that the subconscious (Huna’s Low Self) is neither a “ganglia of true cells” nor is it “located in the solar plexus,” as the phrase was expressed on page 5 (3rd line from bottom). We often connect the Low Self with the solar plexus, but the unihipili (Low Self) is one of the Trinity of Selves in man and has its own aka body. Thanks, RRH, for your comments.

Speaking of making correlations, there have been attempts to correlate many conceptions of the trinity of man. Henry Belk has made suggested correlations among one hundred different systems in a booklet, entitled “A Cosmic Road Map and Guide Analysis.” What we can see in all of this is that the Huna concept of Three Selves is supported in hundreds (maybe all) of the world’s systems of philosophy, psychology, and religion — EOW

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SIBYL BARTEE (Austin, Texas) uses an affirmation every day before leaving home. She has it printed on a card, and gives it out to friends and her customers. She teaches Beauty Orientology and has many lovely ideas for staying young and looking young. Here is the Pledge for you to try, if you like it. Or use this as a guide to work out your own Pledge.

My Pledge to Myself

I Hereby Promise Myself that from this day onward I will refrain from any and all negative thinking. I will control my own conversation, refusing to take the negative attitude toward conditions things or people. So far as I can, I will discourage such negative conversation from others. I know that happiness comes from giving happiness and I will live accordingly. I hold no hatred or ill will in my heart for anyone, and will not refuse my friendship to those desiring it. I will be under­standing. I will be tolerant. I know that “as I think – so am I” — and knowing this, I will forever hold to the thoughts: I am Health… I am Strength… I am POWER.

 REVIEWS!

Several important books have been published recently and they are of particular interest to students of Huna. We have an update on the research in Biomagnetics from Davis and Rawls; an update on the lore of the kahuna of Hawaii, with a particularly important section on the esoteric code of the kahuna language; a new publication from Huna Press; a book on homoeopathy; and a special issue of a periodical devoted to articles on Huna.

PSYCHIC OBSERVER/CHIMES (October-December 1978) is a special issue devoted to articles on Huna. It appeared in mid-March. Dr. Nagorka, editor, has planned this for several years and asked our cooperation in supplying information for the survey. The lead article is “Huna — An Introduction,” by E. Otha Wingo. This is the basic introductory lecture which I wrote several years ago to assist in answering the question, “What is Huna, anyway?” It is available from HRA as a separate reprint. The second article is “Huna — Fact or Fantasy,” by Lehmann W. Hisey. It is a positive discussion by the author of Keys to Inner Space. Our own Huna teacher, Margaret R. “Billie” Mourn, is the author of a third article, “The Ha Rite,” based on her lecture at the 1975 Huna Seminar. Billie is an associate editor of Psychic Observer. Her penetrating discussion of the Ha Rite includes interpretation of certain Hebrew phrases. Unfortunately, the Hebrew letters became garbled somehow in the printing or typesetting phase, but if you don’t read Hebrew, you will learn much from the article itself.

Part of my collection of terms for the concept of Mana is included in a two-page article. It is fascinating to me how many different words are used in the various cultures for the idea of a Vital Force in man and in the universe. If you are interested in probing further into this particular area, read FUTURE SCIENCE: Life Energies and the Physics of Paranormal Phenomena, edited by John White and Stanley Krippner. It is an Anchor paperback (1977) and is much more readable than the title suggests. An appendix in this book includes a list of Vital Force terminology also.

HRA Albert W. Thomas makes an important point in “Huna is Not Magic, in which he shows that many groups teach a portion of the Huna system by various techniques. “The only complete, workable and balanced system I have experienced is Huna,” he says. Max Freedom Long was careful to clarify what he meant when he used the word “magic,” in Recovering the Ancient Magic, and in an article which we reprint, called “How to Become a Magician.”

Another major article in the issue is Max Freedom Long’s 1957 lecture, “Understanding and Using Huna,” which is an excellent summary of basic concepts. There is also a non-Huna article on healing that is worth reading. Regretfully, the HRA address was not given, but this may be done in the next issue. The list price is $1.75, plus 50¢ postage, and the address is Psychic Observer, P.O. Box 8606, Washington, D.C. 20011.

This book by William R. Glover is the latest publication under the imprint of HUNA PRESS. The author presents the essence of the Huna system in a very readable manner. Starting with the Max Freedom Long tapes, which were used in his classes on “positive thinking,” Bill Glover reworked the material to meet the needs of his students. This “result of several re-writes” is a good introduction to Huna for the modern reader. It eases the inquirer into the basic concepts and prepares the way for the more detailed study to be found in the works of Max Freedom Long.

It is significant to point out that Max Freedom Long had an opportunity to examine the revised lectures and found them especially suited to new Huna students. He encouraged their publication. The small run of copies made in 1975 won ready acceptance.

The book is 80 pages, printed on India ivory paper with matching cover. An illustration on page 13 is an especially apt description of the three levels of consciousness. Other illustrations add to the appearance. Copies are ready for immediate shipment. $4.00 each.

Davis, Albert Roy, and Walter C. Rawls, Jr., THE MAGNETIC BLUEPRINT OF LIFE. Exposition Press: Hicksville, New York, 1979. ix + 150 pp., cloth-bound, $10.00. This is the latest report of researches into the effects of magnetic fields on living beings. “The discovery that magnetism has at least two separate energy fields, not one as formerly believed, is a discovery that touches upon the life of every human being in our civilization.” The scope of the book is suggested by the subtitle: “A comprehensive guide affecting the air we breathe, the water we drink, the food we eat, the exercise we take.” This volume has been described as an eloquent plea to the scientific community to reconsider the significance of basic magnetism, for it is their earnest conviction that the “most important energy in Nature… is the negative potential of any and all energies.” Here are some of the applications touched on:

• the curative effect of negative air ions found in fresh air
• the significance of magnetism to genetic and environmental evolution
• the use of negative energy in controlling cancer
• the use of magnetism in conserving and improving fuel sources
• the art of magnetic healing.

For the technically minded, some patent numbers are given so that the patents may be ordered and studied. There is also a twenty-one page bibliography and an index. We are stocking copies, which may be ordered for $11.00 ppd. from Huna Research Associates (for about three months).

Before leaving the study of Biomagnetics, I will mention again the excellent new organization, AMERICAN BIOMAGNETIC ASSOCIATION, whose address is P.O. Box 628, Murray, Kentucky 42071. The newsletter is a four-page publication sent monthly for $12.00 a year. I have received nine issues thus far and they are filled with excellent articles on the effects of magnetic fields. The latest (May 1979) has articles on “The Magnetic Exposure of Seeds” and “Brain Response to Magnetic Energies.” The editor is Dr. Richard Broeringmeyer, D.C., N.D., who works in con­ junction with Davis and Rawls.

Another scientific paper has been made available by Dr. Davis, and this is especially for the researcher. It is published in booklet form, 8×11, 22 pp., entitled, “The Effects of Magnetic Fields on Man and Material Physics.” It is described as containing “Reproducible experiments that may change accepted theories and principles of applied magneto-magnetic fields.” Available from the author, Albert Roy Davis, P.O. Box 655, Green Cove Springs, FL 32043. ($6.00).

The Kahuna Sorcerers of Hawaii, Past and Present – With a Glossary of Ancient Religious Terms and the Book of the Royal Hawaiian Dead. Julius Scammon Rodman. Illustrated. This large volume (xvi + 400 pp.) is the most authoritative and most comprehensive book on the Hawaiian kahuna. It is really three books in one — in fact, more like four books in one. Its three main sections are The Kahuna, The Ancient Burial Caves of the Hawaiian Royalty, and European-Style Burial Practices. But it will be one of the sub-sections that will interest the Huna student the most. That section is “The Esoteric Code of the Hawaiian Kahuna,” which is the “Glossary of Ancient Religious Terms” referred to in the subtitle.

This section of some 100 pages is based on notes left to the author by the late Leinani Melville Jones, author of Children of the Rainbow, who had made a lifetime study of the language of the kahuna. It was a work Jones had been unable to complete and it is greatly to the credit of Julius Scammon Rodman that it was entrusted to him. It is also to his credit that he undertook to preserve the information and make it available to us, working painstakingly with the almost indecipherable notes that remained.

The Esoteric Code demands special and profound study and not a cursory treatment that could be given in a book review. I merely refer to one statement (p. 169) under the heading “Kahuna Special Language or Code”: “The wise men of ancient Hawaii who composed the original language inserted within the root meanings of words several definitions that often were not even remotely connected with each other.” Those of you who are interested in working with the coded language especially will want to obtain this book.

All the information on kahuna is interesting background for the Huna studies. There has simply not been anything available, without searching out fragments in remote places. Of the two small books that have been published, Sibley S. Morrill’s The Kahunas: The Black — and White — Magicians of Hawaii (1968) is given detailed comment in Rodman’s book, pointing out many misleading statements.

I learned of this book from the author, who wrote me about it and with whom I have enjoyed correspondence over the last few months. He went to Hawaii about the time Max Freedom Long left and the two researchers never met, although their aka-paths must have crossed many times.

Mr. Rodman spent forty-two years researching the ancient (and modern) kahuna. There are several references to MFL in Rodman’s book, two supporting certain of his observations and two giving the usual native Hawaiian view that no haole could possibly understand the hidden language of the kahuna. The author expressed some regret that the critical statements were left in the book, after becoming acquainted with the Huna work, but Max would be the first to say that his research has been largely ignored by orthodox scholars and “authorities.” And we in Huna Research today will simply let the Huna work stand on its own merits. I feel that the information in Rodman’s book is a very positive support of the basic Huna system.

One reviewer, Samuel Amalu, of the Honolulu Star-Bulletin, states: “It is a great relief finally to find a book written in such excellent style and exhibiting proof positive of meticulous research and of far more than adequate knowledge of the subject at hand,” and says he read Rodman’s book four times through and through.

Rodman’s The Kahuna Sorcerers of Hawaii will surely become the standard reference work on the kahuna, and we hope that another volume will follow. The thirty-six photographs add greatly to the story he tells. You may order this book from Huna Research Associates. The price is $16.00 ppd.

Spiritual Progress & Huna

(Reprinted from HRA BULLETIN 42, pp. 5-8, published October 15, 1950 by Max F. Long)

There are two kinds of “spiritual” progress, perhaps more. (I have been reading again, thanks to the release of time made possible by the “No answer required” letters.) One is set forth most vividly in a book, Witchcraft and Magic of Africa, by Frederick Kaigh — the author, a physician, retired to England and his writing desk after many years of experience in Africa. This is the ancient way of life in which the natives of Africa progress through life with the aid of the “spirits,” or despite the efforts of evil spirits to cause them trouble.

“Spiritual” and “Spirit” have the same connotations in this very ancient and little-changed common basis of psycho-religious belief and practice. “God is a Spirit,” says the Holy Writ, and from the Nile to the Congo and far beyond, the witch doctor will affirm the fact.

To be “spiritual” in untouched Africa, one simply becomes like a spirit. The good man tries to be good and helpful. The bad man elects to be bad for the sake of the questionable benefits to be derived from pledging himself to the side of evil. Both men “progress” through life, and each undoubtedly makes some growth if only in the matter of experience.

Dr. Kaigh describes his contact with numerous witch doctors, and also with witches— male and female. The first has, for a part of his or her work, the business of “smelling out” the witches so that they may be tried in native fashion and done away with. In the Bible may be read the age-old command that has always pervaded Africa, “Thou shalt not suffer a witch to live.” (Exodus 22:18)

The living die and become spirits. Good men become good spirits. Bad men become bad spirits bent on causing trouble for the living. Then there are the totem spirits, be they those of animal, bird, tree, or rock. These are man’s contact with Nature, and through them he tries, with ritual and observance, to keep his good place in the world of Nature. The dead who became spirits long ago become gradually more and more powerful, so they range from low to high in the native pantheon in which all “gods” are simply “spirits” of differing degrees. Ultimate Highest God is seldom addressed directly in Africa; as in Christianity, we have come to pray to a mediator. In Huna the good parental spirits were the mediators and could be trusted to carry prayers to higher spirits, if necessary.

All of which is important to us in our efforts to win back to better understanding of the basic things of the psycho-religious field — win back to better psychological healing, better instant healing through the High Selves, and better freedom from bedevilment caused by such spirits as may be against instead of for us.

In Polynesia we find the remains of a surprising number of small sects or cults which once broke off from the main structure of Huna, each developing its own dogmas.

In Christianity, despite a printed book which tends to keep dogmas slightly similar, we keep splitting off new sects and cults. The religions of Islam and India, despite their books, show the same degradation.

For the student who realizes the fact that there has been this gradual contamination, there is but one thing to do — that is to go back and back and back, sifting the masses of dogmatic beliefs, rituals and practices, always searching for the grains of truth which, under the mountains of chaff, give us the seeds from which to grow again a living structure.

When I began my search for basic truths in Hawaii, I came upon this condition. There the scant remaining records of cult beliefs and rituals were muddled almost beyond hope by the many investigators who had inquired into them and come to conflicting conclusions. In his rather amazing book, Dr. Kaigh picks out a basic concept and with modesty but skill, traces it through change after change, giving the name for it in tribe after tribe. He often goes far afield, but in the end he comes back to the kernel of fact that he elects to discuss.

While it is possible that we will yet find in the language of the kahunas, or the chaff-pile of their beliefs and rituals, the things that will tell us the exact method of working the High Magic, the search may be well spread around the world on the long chance that we may find the common source of the earliest genuine and work­able magic.

HRA Charles W. Kenn, who is doing such yeoman service in conducting the search for Huna information in Hawaii, has long been well aware of the necessity of spread­ing the scope of the search. He was generous enough to lend me a rare book some months ago, Origin and Evolution of the Human Race, by Dr. Albert Churchward. (Not the Churchward of the “Mu” books.) In this book the origin of the human race is traced with care and with telling logic, back to the extremely early Nile men. He traces their growth and development and their travels around the world. If his conclusions will hold as much water as they seem to do, we have more proof that the Polynesian kahuna and his people came originally from the neighborhood of the Nile.

Every new fragment of information that tends to prove that the Huna system was known in Egypt at some very early date, is of value to us. If we can be sure of the homeland of the Polynesians, we can be safe to search for fragments of Huna left behind in the long move to the Pacific.

There are many striking things that link Polynesian beginnings to the Nile basin, and from there to all of Africa and most of Asia, to say nothing of the Americas — even Australia.

The world-around similarity of the stories of the Creation, of the Flood and even of Adam and Eve — these and dozens of others— take us back and back toward a common center. They may have come from some Atlantis, but we cannot go there to make sure. Customs and rituals of various kinds tie in the kahunas and the early Jews in surprising ways. Dr. Kaigh tells us that the many kinds of offerings mentioned in the Bible in Leviticus are all represented in native African rituals today. OBLATIONS of this kind were offered to propitiate spirits of all degrees, including “God” who “is a Spirit.”

In Hawaii, we come upon the striking fact that the several kinds of offerings or oblations were known, named, and used by at least some school of Kahunaism. Mo-hai is the Hawaiian word for “offering.” The root mo has for its ordinary meaning the act of “breaking,” as breaking a stick in two pieces. As in making an oblation or an offering, a part is broken off in many instances and offered to the spirits. In offering first fruits, a part of the harvest is set apart and used. When animals were sacrificed, only a part of them was “broken” off and offered. The priest usually got the flesh, while the blood was sprinkled on something and the fat, together with certain other parts of sheep, goats and oxen, were burned. Hawaii had no such animals, but did have pigs, dogs, chickens, etc. Using what they had, perhaps poi in place of the “fine flour” of the Old Testament rites and of Africa in general, they had the burnt offering (mo-hai-ai), the wave offering (mo-hai-a-li), and on down the list of free-will, sweet-smelling, peace, heaven, thanksgiving, etc.

The root hai has the meaning of “to speak” as well as “break.” We gather that the part was broken off and presented as an oblation to the spirit or spirits or Spirit-of-High-Degree, with an accompanying and appropriate MENTAL ACTION, performed as words are spoken in the ritual.

In the word (mo-hai) or in this form of sacrifice, there is nothing to suggest the idea of offering mana to the spirits, unless it might be the mana of the sacrificial beast or thing. We may be safe to look on the foregoing ritual as dogmatic and as having lost the inner secret of the sacrifice of one’s own mana as a basic mechanism of prayer.

In the Old Testament and in Africa at large, only the outer form is to be seen, but in Polynesia we find still another form of sacrifice named and used. This is mo-hai-hoo-mana, and the literal translation is “to sacrifice” plus “to make mana.” Or, we may say that the secret or inner significance behind all sacrifice is to be found in the accumulation of the surplus charge of mana and in the sending of it along the aka or aha cord to the spirit-Aumakuas. (Elsewhere in the Bulletins is a detailed discussion of this secret mechanism in Huna in connection with the word wai-pa for “pray,” in which the root wai is “water,” the usual symbol for mana, while the root pa means “to divide,” indicating a division or sharing of the mana with the Aumakua.)

The Huna or secret method of making sacrifice to the “spirits” is, therefore, the second of the two sides of making “SPIRITUAL” PROGRESS — to use the modern and much abused term. If we think of the conscious entity of the low self, of the middle and of the High Self, we have three “spirits” needing to make progress, not just one.

Each is at a different point in the progressive journey through the life cycle. This is Huna, clear and straight. If you prefer, consider your individual “spirit” as one self, but even then you may find it necessary to divide it in some way to get the ancient trinity into it — the Trinity of the gods of most religions, and the trinity of selves we are being slowly forced to recognize in psychology as the conscious, sub­conscious and superconscious.

If all religions, old and new, are not basically wrong on the one point at which they all meet, “spiritual” progress is made by striving to be GOOD and helpful and kind, by refraining from hurting others. It is made by moving steadfastly away from evil and all evil spirits — moving daily a little more in the direction of the good Aumakuas. Daily contact makes for steady moving and progress.

Paul Brunton, who set out as a journalist to search for much the same basics as we hope to find, and whose books are familiar to most HRAs, did us a signal service. After doing as many of us have done — running the gamut from one religion to the next and finally arriving at the emptiness of the idealistic heights of India — this earnest investigator sat down and evaluated his findings in his book, The Hidden Teachings Beyond Yoga. This followed his The Quest of the Overself and his Discover Yourself, both of which fell short of giving a balanced ration to sustain man or woman engaged in fighting the ordinary and blessed battles of life — not running away from life and responsibility to sit in the rarefied air of high seclusion, meditating and stressing only the top third of the three-self needs, and depending on others to till the soil and grow the food — run the outside world upon which his empty and parasitic life depend.

Brunton, like all men and women who are sane and normal, found in the end that there is no such thing as living the “spiritual” life while neglecting the lower two-thirds of the three-self needs for growth, action and experience. He came down from his barren mountain top convinced at last that NORMAL LIVING was the ideal — with all its toil, all its obligations and all its opportunities to love and help — to teach and heal and Serve — to help in the old, old war against the evil men, things and conditions through which mankind must fight a way to GOOD.

It is enough to serve our purpose to shape our days in such a way that we can find momentary inner calm to make swift contact with the High Self as we confront each task, each difficult situation.

Our first duty is to school ourselves until we have learned by practice the fine art of stopping suddenly still in mind, gripping the worried, fearful or angry low self in a clutch of concentration which uses the middle mana of “will” — quieting the unihipili, and getting from it immediate response as part of the working team of two selves which must pause to listen to the commands of the third Aumakua-self, which sits high up on the driver’s seat and is able to see which road to take and how best to negotiate its grades.

Those who have lived long on the mountain tops but have been forced to return to the world without having learned to make this quick contact in the midst of the heavy pulling, have made no kind of progress. They have only crippled themselves by over-long sitting with crossed legs and folded hands. Still worse, they have formed the most weakening and narcotic habit ever known to man — the habit of mouthing high-sounding phrases which have no meaning at all on the levels of the low and middle selves, and little enough meaning on the level of the High Self. This is the escapist habit. All around us we can see it doing its daily work of making individuals worse than useless to themselves or others. These victims fly from reality. They will pay any price for their drug, and daily strive to still their cravings by reading the endless “teachings” in “courses” or books by other addicts or even crafty scoundrels. Blessed be our HRA sanity! MFL.

NOTES: Reference to Julius Scammon Rodman’s The Kahuna Sorcerers of Hawaii, Past and Present, the section on the Esoteric Code of the Kahuna, shows the same meanings given for “wai-pa” and “mo-hai.” One of the statements under “waipa” is: “Distribution of water. This pertains to the vital sustainment that flows in the living breath from God.” There is an excellent section on “mana’o” which speaks of the three levels of mind or three minds.

Dr. Kaigh’s book may be out of print. I have not seen it on any current book list. If anyone has a copy, or knows of one, I will be interested in knowing about it.

Dr. James Churchward’s books are rare and difficult to find, but they are very important. I managed to locate a copy of his Signs and Symbols of Primordial Man, published in 1910. Its subtitle is, “The Evolution of Religious Doctrines from the Eschatology of the Ancient Egyptians.” I have not found a copy (either to purchase or to borrow) of Origin and Evolution of the Human Race. If you ever see a copy, let me know. If in a library, I can obtain usually through our inter-library loan dept.

We were in contact with Charles W. Kenn last year and he is still researching the kahuna language. Mr. Rodman considers him to be one of the few remaining authorities in the field. We hope his book will be published in the near future.

Several letters have been received in recent weeks with suggestions for items in the Huna Vistas Newsletter. These are greatly appreciated. Many have asked for more articles from MFL’s old bulletins.  — EOW.

HOMEOPATHY

My brief mention of Homoeopathy in the last Huna Vistas Newsletter has sparked considerable interest. A data sheet had to be prepared to answer general inquiries. There are several reasons — the mention of Homoeopathy as a method of utilizing the Vital Force of substances; the possibility of remedies without side-effects; alternative methods of effecting fast results, etc. Obviously, a more thorough survey of this subject is called for. But before that can be done, I want to give some general information that can start you on your way to learning about Homoeopathy, if you are interested in pursuing the subject.

Already several knowledgeable HRA members are working on a project to develop a correspondence course in the use of homoeopathic remedies for individual, home situations. Let us know if you will be interested and specifics will be announced. It should be emphasized immediately that non-professionals should never prescribe any remedy, and such a basic course of study will not make you a professional. This is for individual, private use in acute situations, including first aid uses. To become a homoeopathic physician requires the full medical training PLUS two years of specifically homoeopathic study. But the field of Homoeopathy encourages the study and use of homoeopathic remedies by the general public. There are far too few physicians with homoeopathic training.

“Homoeopathy, with its single purpose of attention to the whole human being and the prescribing of the simple remedy to trigger the VITAL FORCE within the human constitution to begin its own curative process, is a medical philosophy which is being recognized and extensively used by physicians throughout the world.” 
— Craig.

Over two thousand years ago, Hippocrates formulated the basic idea of Homoeopathy in the Latin sentence: Similia similibus ourentur, Let likes be cured by likes. Homoeopathy was not developed as a therapeutic system until 1796, when Samuel Hahnemann, physician and scholar, announced the Law of Similars. It arrived in this country in 1825.

“Homoeopathic philosophy says man is a triune being; he possesses a soul and a mind, as well as a body… When this triune being is all in order, the man is healthy; when this being is in disorder, the man is sick. The man himself is sick before his tissues are sick or changed… Who is healthy? A man without disorder in all three parts of him; a man in order, spiritually, mentally, physically.” 
Julia M. Green, M.D., in “The Heart of Homoeopathy.”

Hahnemann himself asked only that Homoeopathy be judged by whether it works or not: “I ask of you most urgently to judge homoeopathy by its results. Take a case suitable for homoeopathic treatment, note down all its symptoms in the manner taught in the Orgonon and use the indicated remedy, eliminating all those extraneous influences which might interfere with the action of the drug chosen, and if, under these circumstances, the remedy selected does not give speedy and efficient help, then publish the failure to the world and the creator of homoeopathy will stand confounded and convicted” (Materia Medica Pura).

Why has Homoeopathy not received total and wide-spread acceptance in this country? J. Ellis Barker (Miracles of Healing) summarizes the reason thus: “The great difficulty of practicing it and the conservative­ness and hostility of the organized majority.”

There are several sources of information on Homoeopathy, which you may want to know about.

HOMOEOPATHY: a rational and scientific method of treatment, by A. Dwight Smith, M.D., is one of the finest, brief introductions to Homoeopathy that you could read. It is a 64-page paperback, and sells for $2.50 (+ 50¢ postage). Huna Research Associates is stocking copies for your convenience, since it is not usually available in bookstores.

The story of Dr. Smith is remarkable, yet almost typical of those who practice Homoeopathy, for they tend to live long. Dr. Smith has “retired,” though still active at 94 years of age, having practiced homoeopathic medicine for many years. His son is also a homoeopathic physician. Dr. Smith was for many years the editor and business manager of the Pacific Coast Homoeopathic Bulletin.

Let me give you one sample for the book: “The Hahnemannian or homoeopathic concept is that disease primarily is a disturbance in the vital force, or guiding energy, which governs and regulates all of the organs and parts of the body. In health, this vital force maintains normal growth and coordination of all organic functions. When, from some disease-producing cause, this force becomes disturbed, sickness or disharmony of function results… One thing is certain, you will find better health in general, less chronic ailments, and less need for surgery, in people who have had homoeopathic treatment throughout their lives, than you will find under any other system of treatment.”

There is another small booklet of twenty pages, Homeopathy, by Garth W. Boericke, M.D., which gives some of the basic philosophy and first aid uses of a few remedies. Huna Research Associates can supply you with a copy for $1.00 (add 25¢ for postage, unless ordered with other books).

THE NATIONAL CENTER FOR HOMOEOPATHY, INC. (6231 Leesburg Pike, Suite 506, Falls Church, VA 22044) is the clearinghouse for information on Homoeopathy. It is a non-profit organization which correlates the work of several professional bodies (American Institute of Homeopathy, American Association of Homeopathic Pharmacists, American Board of Homeotherapeutics, Hahnemann Therapeutic Society, and Homeopathic Information Service). A packet of information is available directly from the National Center for a contribution of $2.00 to cover the cost. The packet includes several informative pamphlets, sources of other publications, sources of standard texts and reference books, a list of homoeopathic physicians in the United States, sources of the homoeopathic remedies, etc. Membership is $20. A Household Kit of Homoeopathic Remedies, consisting of twenty-eight most used remedies, is available only from the National Center ($30.00, or $27.00 for members). The National Center has an excellent series of lectures for laymen, both in pamphlet form and on cassettes.

SHARING HUNA EXPERIENCES

LETTERS FROM HRAs

CARMEL SANDERS, 13 Dunks Street, Parkside, South Australia 5063, writes of her Huna Study Group, which has just worked through the Huna course. About two dozens members of the enthusiastic group are planning to go through the lessons again, just to establish the concepts firmly in mind. Meanwhile, they are WORKING out the concepts in their lives. There is a plan afoot to send Carmel to the Huna Seminar in Houston, and we hope this will be possible.

She writes: “I have just returned from the Down to Earth Contest held in Berri, South Australia, where I spoke and showed MFL’s books, held workshop, supposedly for two hours, 9-11 a.m., but couldn’t wind them up until 3 p.m. — then back to work at 3:30 until 7:00 for healing session. Out of all this we have groups wanting to start in Victoria and New South Wales, and seeking guidelines from me in starting. People are interested because it is a self-help project, no altars, no dogmas. I spent five days after the Contest clearing ‘eating companions’ from ‘Mahikari’ (Japanese) — have you heard of them? — devotees, left at the site in terrible states of consciousness.

Down to Earth Contest, the third such gathering, is concerned with people seeking an alternative lifestyle — vegetarians, herbalist, massage, various meditative groups, spiritualists, organised by Dr. Jim Cairns, one time Acting Prime Minister and Treasurer of Australia. This gentle man is giving people in Australia the chance to look at a different pace of life. It was my first experience of 10,000 people with like ideas; it was a catalyst in my life, and many more I have spoken to. Love was the theme. I had only in my head what I knew of HUNA and that is only what I had from lessons and MFL’s books, no real idea, except that I am sure that I have done it all before sometime — somewhere, Egypt, Tibet, Maya or Hawaii, maybe even as an Aborigine in Australia. The Ancient Wisdom is the same.”

Carmel relates an experience on their way home which showed how Huna works as a personal protection to those who are using it. There was car trouble, as the radiator of the car boiled over several times, the children were fretful, the luggage rack on top fell off and several items lost, etc. “Then I remembered,” she said, “I hadn’t said my usual prayer, ‘Mother-Father Light, please place the white light of protection around our car and take us safely to Adelaide.’ Quickly rectifying this, we traveled another 5 kms. and the car boiled again. Sandy said, ‘So much for protection.’ I told her to be careful and only to release the radiator cap to let out the pressure… but she only waited about 3 minutes and released the cap. Of course, everything happened at once — whooosh! Out came the steam and water; she was physically pushed backwards about 12 feet, landing on her back like a turtle (hands and legs in the air), but felt as though she had landed on a feather bed, not hurt at all. She put her hands to her face and I thought, ‘My God, she’s scalded,’ but she just looked up at me and said, ‘Mum, the water was cold.’ Instead of the water messing terminals, plugs, battery and distributor as one would expect, it gushed up sideways like a geyser and landed in the middle of the road. We gathered ourselves together again, she was more calm than she had been when we left Berri, we all gave a prayer of thanks, then asked that the car be kept cool, as if a large block of ice was on the radiator and head. We arrived at Blanchetown an hour later, stopping for fuel and suggested to the attendant that he be careful with the radiator. When he began to release it, it was icy cold. He put his hand on the head, then the block, and couldn’t believe how far we’d traveled — the whole lot was cold. It took us 1½ hours more to arrive home in Adelaide and no trouble at all and once again we sure said our prayer of thanks. HUNA IN ACTION, eh!”

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R. BRIAN CLARK, 14 Howick PI, Apt. 1, Ottawa, Ontario K1S 3S6 Canada, shares this account of Huna protection: Some of you may remember meeting Andrea Fieldman at the HUNA convention last year in Ottawa. There she came in contact, as many of us did, for the first time, with the wonderful teachings of HUNA and those who travel its path. She was greatly inspired to follow Isabel Hickey’s advice of protecting oneself by visualizing the light. As Issie said, “Seeing yourself clothed with the robe of light,” and using the appropriate affirmation.

From that day forth Andrea began wrapping herself and her two sons, Jordan and Anthony, in the robe of light in her meditation each morning. On Sunday, November 19, Andrea and her two sons were enjoying the bus ride to Jerusalem after a day outing at the Dead Sea. That morning, Andrea had visualized the light of protection around her and her family; that afternoon, a terrorist bomb exploded next to them on the bus, ripping out the sides of the bus, killing four people and injuring thirty-nine.

Jordan and Anthony were completely injury-free, much to their chagrin — nothing to show the friends back home — who will believe it!!!???” (We all did, seeing their pictures on the front page of the newspaper.) Andrea was released from the hospital in Jerusalem after being treated for the “piece of bus” that flew into her eye. One millimetre higher and she would have been blinded, the doctor reported.

Needless to say, Andrea gave thanks for her good fortune. But we too can know the blessings and good fortune in our life when we work in harmony with the High Self. “Ask and ye shall receive,” is the law. That “heavenly” contact with the High Self manifests in our life in times of need for protection and direction. But the seed of suggestion must first be planted with our low self. “Knock and the door shall be opened up to you.”

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From GROWING INTO LIGHT

by Max Freedom Long

For all practical purposes, the goal of man is the full union of the THREE SELVES to form a complete man or woman. (p. 21)

We have but to ask ourselves what is good and what is normal in living. We shall consider “normal” to mean whatever is good for the individual, the family and the community. The answers will be correct if applied to each of the three selves and to the level of each. (p. 89)

If a belief does not benefit one on the level of the low self as well as on the level of the middle self and that of the High Self, it is of no use when it comes to the task of progressive daily living. (p. 142)

The Aka Cord

1. Dr. Wingo will be the guest teacher at CAMP CHESTERFIELD, INDIANA during the week of JULY 15-21, 1979. This is a part of the Ninety-Third Annual Convocation, which lasts from June 22 – August 26. The Camp has beautiful buildings and grounds, I’m told, and is one of the major centers for Spiritual Teaching, sponsored by the Indiana Assoc. of Spiritualists. The program calls for a brief talk at 2:30 p.m. on July 15th, and another at 6:30 p.m. on July 20th. In addition there will be a morning Chapel Class on HUNA from 10:30 to 12:00 each day, Monday through Saturday. I’m already hearing from some of our HRAs who will be coming to be with us during all or part of the week.
2. Tentative plans are under way for a lecture by Dr. Wingo in COLUMBUS, OHIO, sponsored by the Columbus Huna Study Group. The date we discussed is Friday, July 13th. If you are near that area, you can check for details with Suzy Schroeder, 7755 N. High St., Worthington, OHIO — or if you will let me know, I can send you the exact information as soon as it is definite (send postcard or stamped envelope).
3. Another lecture is being worked out for TORONTO, Ontario. At this moment, it seems this will be scheduled for the spring of 1980, since my schedule has been quite crammed this year.
4. RUSTY MARTINS, leader of the Houston Huna Research Associates, which is sponsoring the 1979 Huna Seminar, announces that there is a limited number of “working” scholarships for those in real need who want to attend the Seminar. There is a tremendous amount of work involved in planning and putting on such a seminar. So much of the work is behind the scenes, and is never fully appreciated until one has actually participated.
5. Rusty also points out that the banquet on Saturday evening is a HAWAIIAN LUAU (she suggests “native” dress). The committee has made this a focal point for some unusual features and there is a separate ticket to be purchased for the banquet.
6. More on the Seminar. An Exhibit Room for Workshop Leaders and a Mingling Room will be open at special times during the Seminar. A fully stocked bookstore will be operated during the weekend.
7. Tapes will be available for all programs at the Seminar. Plans are to have these ready before you leave, as was done in Ottawa last year. This is an unbelievably intricate job. Cost will be held low (about $3.00 each; postage added, if they must be mailed, as may be necessary for the last parts of the program).
8. PRICES of the Huna books have been increased by the publisher (these are the six titles published by DeVorss). If you have an old list, please add $1.00 to each title. Up-dated book lists are available on request, if you will send a self-addressed stamped envelope.
9. Speaking of price increases, there is a new announcement from the Post Office which will greatly affect the HRA. It’s a bit confusing, but we do know there will be a SURCHARGE for mail over 6 1/8 x 11 1/2″. This affects most of our mail (such as the Huna course, which is a “standard” size of 9 x 12; and the Huna Vistas Newsletter, which is a “standard” 8 1/2 x 11. The upper limit has been set at a size in which NOTHING ever comes. Understandably, unusually small envelopes (less than 3 1/2 x 5) will not be accepted at all.
10. And speaking of the HUNA SEMINAR — for 1980 — we are thinking ahead and tentative plans are already under way. Do you want to have the 1980 Seminar in HAWAII? This requires advance planning for everyone, because of the distance (for most of us) and the expense. We already have local members in Hawaii who are willing to make the arrangements and plan the program. It would be very helpful to have responses from YOU and information on the best time for you to go.
11. HRA Headquarters is in need of a Cassette Tape Duplicating unit in order to make quality-controlled copies quickly. Our tape library is growing, as we add Seminar Tapes to the previous lecture tapes by Max Freedom Long. Tapes now are made by running two cassette recorders connected by a patch cord. It takes the full 90 minutes to make a 90-minute tape! The duplicators (high-speed) do the same in about three minutes. There are very expensive professional models — which we do not need. Even the “cheap” ones are quite high in price. We have examined several models and brands. A unit made by Wollensack will make two copies at one time (or five at once, with an added-on module). The quality is excellent. But the price is $1500 for the first unit! A few suggestions have been made, including one by Sibyl Bartee that donations be made to the Tape Fund and in return a discount coupon be sent to all who contribute. An excellent idea. So, here goes — for every dollar donated to the Tape Fund, you will receive an equivalent discount on the purchase of tapes.
12. The Address of CAMP CHESTERFIELD is P.O. Box 132, Chesterfield, Indiana 46017, in case you need to write for further information on the program or find out about accommodations.
13. U.S. PSYCHOTRONICS ASSOCIATION FORMERLY U.S. RADIONICS ASSOCIATION is having its annual convention in Houston, Texas, the weekend of July 27-29, 1979. Because of related interests, the two organizations have co-ordinated their meetings, so that those who wanted to attend both could do so with the utmost convenience. It is especially fitting that the programs are co-ordinated, since one of our guest speakers is one of the top radionic researchers of all time, Dr. T. Galen Hieronymus. The contact person for the U.S. PSYCHOTRONIC ASSOCIATION’S meeting is Ann Johnson, 1434 Spring Rock Lane Houston, TEXAS 77055. Since the Huna Seminar is the following week, the two program committees are planning some mid-week activities for those who will be staying over from the Psychotronic meeting or coming early for the Huna meeting.

Update on the Huna Seminar

from Mrs. Rusty Martins and HOUSTON HUNA RESEARCH ASSOCIATES

WORKSHOP OR TALK TOPICS

Dr. William A. Ellis, Nutrition Today
Margaret R. Mourn, The Huna Code and the Ha Rite
Dr. Dorothy Marshall, Natural Healing Techniques
Deane H. Russell, “Questing” (Physical and Metaphysical Aspects); Diagramming the Process of Thought
Pat Haydon, Basic Huna Concepts
Chuck Canniff, Integrating Huna ULTRA-systems with Psychology and Science
Arthur Douet and Mrs. Rusty Martins, Expressing Inner Vision (and Use of Art as Kala Therapy)
Dolly Ware, How to Use Mana
Phyllis W. Corwin, Basic Huna and Huna Healing, and Finding and Eliminating Blocks
E. Otha Wingo, The Huna Work, and Teacher Certification Program
Sam Rogers, The Why’s and How’s of Putting Body Energies into Balance — A Practical Huna Application
Mrs. Virginia (GiGi) Troup, Uni-Etheric Communication Workshop
John-William Kassan, The Etherial Power System and Condensation of “Space”

SPECIAL GUEST SPEAKERS: Dr. Galen Hieronymus & Benjamin O. Bibb