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Max Freedom Long
Huna Bulletins 1948-1971 Bulletin No. 1. First Step in the Experimental Use of HUNA. For the HUNA RESEARCH ASSOCIATES OF MAX FREEDOM LONG F.H.F. From MFL. Box 2867 Hollywood Station, Los Angeles 28, California. Aloha: We are about to begin putting the ancient Huna System to the test on a large scale. Enough experimental work has already been done to prove that Huna will work for us as it did for the kahunas, but only a beginning has been made. We must work and experiment to attain proficiency. Because most of us have problems to solve in our own lives, the first step which I am going to recommend deals with the High Magic. I want each one of your lives bettered. I want you to build into your future the correct health, finance and general conditions as a necessary first step in Huna experimentation. From this work you will gain experience, and from our combined experiences we will forward the whole Huna recovery project. Your future is, for the most part, still only an incomplete map. You have not decided where you are going, and, as the Aumakua makes bits of your future daily from your thoughts of what you want or what you fear, your map is filled with vague lines indicating the direction of each day’s aimless paths. There are also blots here and there to indicate sickness, accidents and the realization of all feared events. Take our text on Huna, The Secret Science Behind Miracles and read again Case 29, starting on page 336. Then ask yourself questions such as the kahuna asked me. Find out what you want to have happen in your future. Ask yourself how you would feel if this or that or the other thing came in response to your work in the High Magic. Sleep over it. However you reach your decision, get it right. Get it final. You are mapping your future and you must stop changing your mind about what you wish to have happen. You are going to steady down and drive with all your strength at a definite set of aims. You may later add things to your map, but you must not make basic changes and so cause confusion. 1
2 Say to yourself, .”I want to be____. I want to do______________.” And then stick to it! Give your Aumakua time enough to build THAT FUTURE for you, and for that future to be actualized in your daily life. Give the Aumakua a free hand. Do not specify HOW the desired results are to be obtained. This is not child’s play. It is probably the most serious work you have ever undertaken because you are now setting out to set the course for your whole life. It is serious work for all the world because you are now a pioneer breaking tracks in the wilderness, for those less clear-seeing and less able, to travel tomorrow enroute to a new and greatly better day. When you have decided exactly what you want on your map and in the mold into which your life will be cast, write it down. Then make a copy of its important parts and send it to me to place in the Huna (secret) Research Associates files. I will give your sheet a code number, and I will want a report from you as often as any item on your list begins to take visible shape – or if there is a mysterious upset. I will also want a final report on the outcome when you finish, with notes on what you have learned to better our understanding of Huna. Do what you can for the present to handle your guilt complexes or other hindering fixations. Read and reread the book and you will gradually get a working knowledge of this part of the problem. In due time we will have various Associates able to help with the fixations, but there are none yet. Allow yourself to dwell daily on the Huna teaching that no act is a sin unless it hurts someone. Here is information not to be found in my book. It is part of the knowledge gained by W.R. Stewart who discovered and studied with kahunas in North Africa. He spent years testing this part of the instructions given by his kahuna teacher, and found that they were very important. M..
Your Aumakua and those of your husband, wife, child, relatives, neighbors, etc., work together. This is because we live in groups and our lives are lived in relation to others. These High Selves, however are far more closely associated than are we who live in dense physical bodies. They have evolved to the point of forming a perfect brotherhood. They exist as individuals but are also one with all High Selves in a general unity of being. They represent the Universal Mind or Christ Spirit which we moderns have come to know in a vague way. This great body of united separated High Selves was called by the kahunas the Poe Aumakua, or “Company of Utterly Trustworthy Parental Spirits. All prayer actions must be addressed to the Aumakua, and if still higher Beings are to be involved in the action, the Aumakua will attend to that. (2) Because each Aumakua in your Aumakua group loves its own man, woman or child, over which it stands as Guardian Angel . No matter how bad that person may be) the entire Aumakua Group corresponding to your group below) must be considered when we ask our own Aumakua to make changes in the future for us that will have an effect on others in our group. Picture yourself standing before the assembled High Selves of your group, and making your requests. What would you see on the shining faces if you asked for something that would injure one of the earthlings in their charge? These High Selves love their earthly children with a vast and yearning parental love. And, do not forget this, they have to sit helplessly by and watch their earthlings do things that will get them into all kinds of trouble. This is the LAW. The Aumakua must keep hands off and let the Aunihipili and Auhane selves (the man) learn by experience. This is our God-given FREE WILL. Only the long range events in our lives may be set for us. All other events and conditions must be made of the materials we send to the High Selves in the way of 2
3 thought forms, and of the cumulative acts we perform. If you wish to cause the greatest possible joy in “heaven,” you can do so in two ways, first by recognizing your own Aumakua and asking it to take a hand in your life (a figurative opening of the door to the aid of the Aumakua), or, second, by recognizing the existence of the other High Selves of the group and asking them to help you to help their earthly charges. In church much stress is laid on saving souls. In Huna stress is laid on helping others to know about the High Selves, and to give up the animal greed and savagery of the Aunihipili so that their lives may be ordered and their doors opened to the help and guidance and healing of the High Selves. This is the true salvation – the only one known in the Ancient Secret Lore. To be worthy of the help of the Aumakuas we must become a little like they are. We must be kind and tolerant and willing to help our fellows unselfishly. The higher we evolve the less we grab, and the more we give. W.R. Stewart found that a prayer action taken for his own personal good, and that alone, got slow results in comparison to actions taken for the good of others as well as himself. (Recall the fact that at the shrine at Lourdes those who come to pray for others are most often healed.) When you pray for the good of others you call to your aid their High Selves. Pray for ten and you have incredible Power and Wisdom behind you. Pray for help in helping mane>ind, and you have the entire Poe Aumakua listening. Even the smallest act done to help another in the name of the Aumakua who watches over that other, is blessed out of all proportion to .the deed itself. “Even as ye do unto the least of these, ye do it unto me,” said Jesus, and he spoke as a Aumakua. Tails is why Service is magnified so greatly in all the teachings. This is the one way in which one can serve the Higher Beings. Grow yourself. Help others to grow. W.R. Stewart lived to serve. After his death I received a stained little note from his old charwoman. The note ended with, “He was such a kind man.” What an epitaph to be graven on the memories which are his only monument! He served – SERVED! Step 1 is to decide what you wish to be and to do. Step 2 is to make a clear and enduring picture in your mind (thought forms) of what you wish to come to pass. Each day, for a few minutes, toss aside the present conditions and imagine yourself living as you picture yourself in the future. Enter your pictured future more completely each day until you can forget the unwanted things in the present – forget them for long minutes. Picture the new house, the new Service and the new life. For health, picture yourself as in some early day when you were brimming with health. Forget present illness which is on the way out and which has no reality in the very real future which is being built for you in answer to your prayers. Pray. To have your picture materialized. Pray as often as you think of it, and always present your picture as the heart of your prayer. Do not wait for a full answer to the prayer, but start with little acts of service at once. Do all you can below and depend on the Aumakuas to do their work above. Do not dictate HOW things are to be brought about. Leave that to the High Selves. If you have faith and persevere, the Aunihipili will share it in due time and will deliver (telepathically) your prayers as you formulate them. Give up your hates or you will hate a Aumakua and make no progress. A very great kahuna said, “Do good to those who despitefully use you.” If you can get over this hurdle, your path ahead should be straight, wide and easy. M.F.L.
Max Freedom Long Huna Bulletins 1948-1971
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4 BULLETIN II. FIRST STEPS IN HUNA - USING THE LOW MANA IN THE LOW MAGIC From Max Freedom Long. (P.O. Box 2867, Hollywood Station, Los Angeles 28, Calif. For Huna Research Associates and students of the materials of the psycho-religious and related fields. Pg. 1. Reference texts: THE SECRET SCIENCE BEHIND MIRACLES AND/OR the 32 page pamphlet, HUNA -- THE WORKABLE PSYCHIC RELIGIOUS SYSTEM OF THE POLYNESIANS IN BULLETIN I, you were given directions for the use of the High Magic to bring about desired changes in your life by rebuilding your FUTURE before it becomes your PRESENT. You will be working on that unit of the experimental project until you get the desired results, which may take a month or a year. However, the training covered in this Bulletin, and in Bulletins to follow, may greatly shorten the time needed to complete work already begun. As you know, my reason for starting you on the use of the high Magic without preliminary training, was that so many Associates are in urgent need of help, and that experimentation has already shown that the High Magic of Bulletin I can frequently be worked, despite lack of long training - through patient perseverance. BEGINNING NOW, at a leisurely pace, we will get the horse back before the cart, and start with basic training. The BASICS of Huna LOW MAGIC do not directly involve the Aumakua or Aumakua, but a working knowledge of these BASICS is very important in the proficient use of the HIGH MAGIC. The basic tools of low magic are the LOW MANA, the substance of the aka or "shadowy body" of the Aunihipili (especially the aka threads), and the consciousness of the Aunihipili, which directs the action of the vital force as it operates through the invisible aka body or aka threads. The Aunihipili (subliminal) is the only part of us. which is able to use the these tools. Therefore, we must train the Aunihipili to the use of the tools as we give the commands. As a part of your daily practice under Bulletin I, now include practice under this Bulletin. (They may be practiced separately, of course.) Remember that regular daily practice is of great importance. Here is a new pin-up schedule. THE FOUR BASIC STEPS IN TRAINING 1. Decide what you will try to do with the low mana when you have accumulated an extra charge of it - to test whether you have a surcharge or not. There are several tests to help one determine whether or not the Aunihipili has learned to accumulate the surcharge of mana on command. These tests will be detailed later. Remember that you always have plenty of aka substance and consciousness or "mind" (in the Aunihipili) to go with the extra supply of mana. The Aunihipili knows how to handle both mana and aka substance already, but must be taught so that it will know what you want it to do, and then do it at once when ordered. 2. Cause your Aunihipili to accumulate the surcharge of low mana (vital force), using one of the several methods which will be described. 3. Use the surcharge of mana in any of the several tests. 4
5 4. Use the excess mana in your work under Bulletin I. Later Bulletins will tell you how to do this when you have had time for practice and are ready to make the experimental use of the more direct mechanisms of High Magic.) (Direct methods are used in instant healing, fire-walking, rebuilding the future for an individual quickly, etc., etc.) Before beginning work on this Bulletin II project, review in the large text, Chapters III, IV and VI to get a very clear idea of the mana and aka elements in Huna. Check over Cases 13 and 14 in Chapter VIII. Read Chapter XV on the work of implanting healing thought forms and breaking the complex. Check Chapter XIX for more information concerning the work of changing your future to rebuild your life. In the Huna pamphlet, read Part II and Part IV where this information is given in condensed form. Also read pages 26 and 27. If still uncertain on any point, send in your question(not forgetting the stamped and self-addresed envelope which helps se much in answering many letters in limited spare time.) DETAILED INSTRUCTIONS FOR STEP 1. know ahead of time how you are going to test yourself after you have tried to accumulate a surcharge of low mana. You can seldom feel the surcharge, so tests must be made. Decide whether you must work alone in testing, or whether you can find others to work with. (For this purpose a weekly group meeting is excellent.) Skip ahead now and read about step 3. GENERAL INSTRUCTIONS FOR STEP 2. To cause the Aunihipili to accumulate, produce or collect from outside sources, an extra charge of mana, (1) "will" your Aunihipili to do it, and (2) use a physical stimulus. (The voice, a physical act or a position of the body.) (3) After ordering your Aunihipili to do the collecting of mana, relax mentally and to some extend physically, in order to allow the Aunihipili to have time and freedom to carry out the order. (2 to 5 minutes usually.) Several bodily positions may be used. (1) Stand or sit erect, clench your fists a little. This automatically puts you in a mental attitude of command as a Auhane; or (2) use Baron Eugene Fersen's "star posture": stand erect, spread feet as far apart as you comfortably can. Extend arms at sides level with the shoulders, palms up or down; or (3) use the Dr. Frizzle method: rub your palms rapidly together to produce frictional heat while giving your order to the Aunihipili to accumulate the surcharge. After assuming the position selected for use, say aloud, "I am now filling myself with a very large extra charge of mana. It is flowing through me and into me like a flood of water. I can now feel the flow." (make up your own affirmation, but say "I". The Aunihipili is accustomed to that. We say, "I" am hungry" This includes both selves, but the Aunihipili seems to think that it is the real "I". For the Fersen method, the affirmation is, "The Universal Life Force is flowing through me now I feel it." (what is felt is the tingle in the hands caused by poor circulation in hands held unusually high for a few minutes.) After this affirmation continue to hold the position until you think you are fully charged. If you use the Dr. Frizell method, make a silent mental affirmation or, better, say aloud (so the waiting patient may also hear), "I am creating healing heat and filling myself with extra vital force --as I do this ." 5
6 (Rub hands together for ten seconds.) Your affirmation is your "willed" order to your Aunihipili and must be positive and confident. After giving it, RELAX and let George Aunihipili do it while you take it easy. It is really very simple. INSTRUCTIONS FOR STEP 3. The kahunas, when accumulating an extra charge of mana, pictured it as water (the symbol of mana) rising up within them and over-flowing, as water in a fountain. They breathed harder, this acting as a stimulus because it gave the Aunihipili the idea of working hard. More breath may burn more blood sugar and create more heat and energy. The surcharge of mana is stored in the aka kino or shadowy body which surrounds and impregnates our physical bodies. (low aka). The mana and the aka substance mix together. To this mixture is added the "mind" or element of consciousness from the Aunihipili. This gives us the "living. water". It gives us something that seems to be alive and to have its own intelligence. All we have to do is tell it what we want it to do, by commanding the Aunihipili. This living-intelligent-force is a thing with which the Aunihipili is accustomed to work in taking care of the physical body. Tell the Aunihipili what you want and expect the living water, which you have ordered it to make ready, to do, and it will try to do it. If the Aunihipili has a clear idea of what is wanted (which means that YOU must first have a clear idea - read and reread your Huna text), it will soon learn to use the mana as instructed. However, it must be given time and practice. It must be trained patiently, day after day, as you might train a dog. If you order and expect the Aunihipili to make the surcharge of mana show a magnetic pulling effect of one body for another, it will do that with the mana-aka-ike surcharge. (iki comes from the roots to think and to create. It is the "mind" ingredient in our "living water"). If you order it to heal, or to reach out to touch a friend and give a telepathic message (thought forms carried on mana flowing through the aka thread of connection) it will do so. If you order it to enter seeds or plants and stimulate their growth, it will do so. That is, of course, after you have practiced daily for a few weeks and taught the Aunihipili its part of the work. It may also partly overcome gravity, produce bodily heat or cold, implant the thought forms of suggestion in the Aunihipili of one being healed -- and reach up to touch the Aumakua and furnish IT the supply of force and substance to use in making the answers for your prayers. If you can find a few ethers to form a group to meet weekly, you can all test the growing ability to accumulate a surcharge of mana. Do this: stand erect and a yard behind the person on whom you will try the magnetic pull of any surcharge which you may be able to accumulate. Use the Fersen or any other accumulation position and affirmation (the one you have been practicing with each day, of course). After about two minutes, relax your "will" and become EXPECTANT that you Aunihipili will use the surcharge in its magnetic form. Reach out and place your hands lightly on the shoulders of the person behind whom you stand. This person must stand relaxed and waiting. After about five seconds, lift your hands and draw them slowly away. If you have a large enough surcharge, they will be pulled off balance as a magnet pulls a bar. Be ready to steady or catch them as they sway toward you. Some people are more sensitive to this pull than others. Try all in the group. Have the others do likewise. Note the gradual increase in ability. Or try accumulating a surcharge, then "willing" to send a telepathic message to the others (silently). They may get the things you have looked at or heard as well as your thought. If you must work alone, accumulate a surcharge daily, place your hands over any part of your body you wish healed or changed, as eyes, blemishes etc. Order the mana to flow into the part and make the change. Say something like, "I am now making the accumulated mana flew into my 6
7 ___________________________________________________________to heal, strengthen and make it perfect, as it was in my childhood." Relax and wait. Repeat several times. Or place your hands on seeds or plants and cause the mana to flow into them to stimulate them. Grew treated and untreated plants side by side and see if the treated ones grow better. They will when you have learned the work. If you can find a sick person to practice on, accumulate the surcharge as you stand beside them. Relax and place your hands on the part to be healed or on their hands, if for general healing. Become positive and say the command to your Aunihipili, aloud if the patient understands what you are ding, "I am now sending the surcharge of life force through my hands into you to heal you and make you as strong and as perfect as you were as a healthy, happy, active child. I feel the healing power at work. (Try to feel it working. Picture it as a flow of living water, cleansing, healing, changing and perfecting, but relax as you make the pictures which will guide your Aunihipili.) Repeat several times, daily. As you progress with your practice, watch for evidence of healing or for changes of a corrective nature in your patient. You can treat children or animals as well. As this use of the surcharge is very potent when you order and expect it to act as a healing suggestion, keep that possibility in mind. The Aunihipili will implant healing thoughts along with the flow of mana Be careful to picture in your mind the healed condition as you treat, not the condition which you wish to remove or change. Do NOT say, "I am healing your deafness." Do not mention the illness if you can avoid it. Say, "I am pouring into you through my hands this healing power to make your ears and hearing perfect, keen and normal, as it was when you were young." Make your words carry a picture of a former perfect condition in the life of the patient if possible. If you treat for overweight, accumulate your surcharge, lay on your hands and say with a "will", I am making my excess life force flow into you and cause your weight to be normal - as it was when you were eighteen." Never forget that we are Research Associates and experimenters bent on winning back the greatest power and blessing ever known to mankind. Invent experiments for yourself. Try different ways of accumulating the vital force and of using it. I have not stressed increased breathing as a part of the work of accumulating an extra charge of mana because my own experience has been that your Aunihipili will take care of that, and do a better job of it than you can by trying from the first, to breathe faster or more deeply. It is like taking exercise. The Aunihipili will cause you to breathe faster when more oxygen is needed in the body. While quickened breathing can be used as a stimulus to signal the Aunihipili to begin the work of accumulating a mana surcharge, as do some of the Yogins of India in their exercises, it is a good thing to use other forms of the posture or affirmation or action to triggeer the Aunihipili. In this way the breathing rate will be left alone and will serve as a measure of sorts to show you whether your Aunihipili is doing a good and a swift job of accumulating mana. Usually the breath comes heavier as the accumulation progresses. SYMBOL WORDS OF THE KAHUNAS In Hawaiian, the language of Huna, the word for breathe is ha. I also means strong breathing. As a symbol used to hide the SECRET or Huna in the roots of words, it stands for the work of accumulating a surcharge of low mana. It is the effort that provides a trough or pipe through which the symbolic water (mana) can flow. It also symbolizes the lower end of the spinal column in its meaning of "bottom or lower end". The work of accumulating mana was usually done by making a mental picture of a great up-welling flow of force like a flow of water. It was pictured to rise up in the body and overflow at the top of the head when the body was full. 7
8 This was the fountaining of the living waters. In the Polynesian versions of the creation of Adam, the Triune God breathed on a lump of red clay, and on a lump of white clay, each receiving life from the divine HA or symbol of force used in a creative way, and then a body for man was molded and became a man with a low and a Auhane ( red and white clay the symbols of the two selves.) In healing, the word took the form of a doubled ha, giving haha which means to breathe hard, (to accumulate mana), and also means to place the hands on a thing (the patient) and touch or feel here and there. Its third meaning is to make something, (make the excess charge of mana). Ha-ha-o (the "o" means "of" or belonging to") was the kahuna word translating "To put into one's head; to suggest to the mind; to put or thrust something (a thought form) into something (a patient). Here we see the kahuna's idea of suggestion well embodied and hidden in a common word. It shows that a surcharge of mana was accumulated, and by means of it, a healing thought form was "thrust into" the patient. Another meaning is "to cram down" something with force, as food into an animal. This symbolizes the fact that the extra large charge of mana can force a thought or suggestion into the center of consciousness of the Aunihipili of the patient. This will be important to remember when you later run into a patient with hidden complexes which make a barrier against your best flow of healing mana or your suggestions of healing. When our work has progressed so that we have many huna healers at work, the complexes and fixations will be handled in this way, in all probability, by force. On the other hand, the same process or action may be used to resist the implanting of a suggestion. The word for this is ha-ke, the root "ha" meaning "to push away food" or to resist (as to resist having food crammed down one.) We see that to resist obsessing spirits or any suggestive force sent in our direction, we have only to accumulate an excess charge of mana and say, "I am using my surcharge of mana to resist all influences and drive them away so that they cannot return." Autosuggestion, as practiced by the kahunas, is described in their word, ha-lalo. Lalo means "downward", so we see that the kahuna accumulated mana, then used it to place something downward (into himself, for lalo also means ""to look internally, to think carefully.) The whole word, ha-lalo, translates, "to put something into one, as by an injection." Now that we know the meaning of the secret symbols of Huna, we can easily understand that auto suggestion is performed by first accumulating an excess of mana, and then ordering it to take, or "inject", into our Aunihipili consciousness a thought-aka or suggestion. 'e car, give this order by saying, "I am now placing this thought carefully in my mind so that it will remain there and replace any contrary thoughts. I am in perfect health at all times and in all ways. I am cheerful and active and strong." (Then relax.) (Make up your own suggestions for your own special needs.) As soon as you have gained some skill in accumulating a surcharge of mana, you can work with renewed power on your Bulletin 1 project of rebuilding your future. The way you will work is described in one of the many significant words for "prayer" used by the kahunas. This word has the ha root in it. It is ha-la-pa. Some of you may already be getting some very real answers to this action in High Magic. Others may need to use this Huna prayer method. The ha in the word tells us to begin picturing our future (as we have planned it in our "maps", and to say, "I now am using my surcharge of mana to reach out to touch my Aumakua and to give it this picture to use as a seed in growing for me the future I have planned." Relax and imagine seeing yourself as you are in the future which is being made real on the invisible plane, and which will arrive as a physical reality as the action succeeds. Now examine your word for prayer and see if you have performed the action correctly, the root ha is to accumulate the mana. The root la has the meaning of the "path" and indicates 8
9 symbolically the aka threads which connect you with your Aumakua. The root pa means to reach out to the far end of something (the aka thread) to touch or strike something (the Aumakua). The idea of STRIKE symbolizes more than the light and impotent "touch" we make without the surcharge. With the surcharge we strike, or touch by giving a powerful supply of mana and a powerfully made set of prayer thought forms, to the Aumakua - which is effective indeed. The root pa has another significant meaning, it is "to divide", and this is the symbol of dividing your mana with the Aumakua. The Aumakua makes only fragile and invisible counterparts of the things for which we pray (so to speak,) when using only its own mana (loa), but when we send up a large amount of good strong earthy mana, the counterparts can be made strong and ready to materialize as physical conditions in short order. KAHUNA LANI COMMENTS: Many things came to Kahuna Max since he first became the second Mo`i of the Huna, and so Huna changed. It is so with me too, as the third Mo`i of Huna. An example of this can be seen in the first two HRA Bulletins, printed in Kahuna Max's basement on his mimeograph machine in 1949. Kahuna Max knew there was a relationship between one's breath and mana, but it would be years before he shared the wonders of the Ha Breath pattern. Even during the first year of his administration of Huna, certain postures were used while doing the Breaths. These didn't coalesce into a definite system until my administration. The Ha Breath Exercises, performed during the Ha Breath Ritual, generate the required mana surcharge,and they take no additional time to do. They are gentle, although when using new muscles, it may hurt the first few days. The Ha Breath Ritual requires 40 breaths (a sacred a), taken in 10 sets of 4 separated by normal breaths. These are the same ten "reps" as taught by Kahuna Nui Max by the late 1960's. There are 10 Ha Breath Exercises or postures done four times each similar to what Kahuna Max described, . Some exercises build strength, some increase agility, and others simply remove age wrinkles. After completing the Ha Breath Exercises and Ha Breath Ritual, I am ready to perform my daily office of the TMHG. The Ha Breath Exercises are one of many landscapes on the Great Path of Huna.. Rubaiyat of Omar Khayyam: "And, as the Cock crew, those who stood before The Tavern shouted--"Open then the Door! You know how little while we have to stay, And, once departed, may return no more."
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Max Freedom Long Huna Bulletins 1948-1971 BULLETIN III. COMBINING THE HIGH AND LOW MAGIC. TIME. EMOTION. ~ From Max Freedom Long. For Huna Research Associates and Students. Texts: SECRET SCIENCE BEHIND MIRACLESS, and HUNA (pamphlet). Review Part III of pamphlet and Appendix of SSBM, also pgs. 168-9. •
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• The most misunderstood thing in Huna, and in related psycho-religious systems, seems to be the TIME ELEMENT and its significance in making changes in the future or in bringing about healing by working on the Aunihipili. In "mind-healing" in the West we have been pulling ourselves up by the bootstraps in a slightly absurd way. We have set about healing a condition of body or purse by DENYING THAT SUCH A CONDITION EXISTS. We affirm that God is perfect; that we are a part of God and so are also perfect, therefore incapable of being imperfect in any way. We affirm that the thing we do not want is not real, and that the thing we want is here, with us, right now. The kahunas were delightfully logical as well as practical. Because they knew that the future was NOT the present, they did not make the mistake of affirming that the thin- they were building into the future (with the help of the Aumakua, was here NOW as a part of the present. They affirmed that it was a reality in the future onny. That made sense. George Aunihipili, our Aunihipili, has long since learned to tell the difference when we are imagining things and when REAL things are at hand. It has learned to discount or pay scant attention to the things we imagine, but it pays the utmost attention to anything that it knows Is real and substantial. For example, I wish to use Huna to remove a pain in my hand, and I affirm, "There is no pain in my hand. It is perfect, etc.' the Aunihipili says to itself, "I know better. That pain is there, and how!" If I go on to affirm or suggest, "The pain is going," George may cock an ear and then shake his head. He can still feel the pain. He feels it as much as before, and he knows very well that it is NOT going. In any event, he does nothing to get rid of the pain or correct the condition that has caused it. Or, I may affirm, "I am a child of God. I am healthy, wealthy and wise. I radiate health because I have health etc." If George pays attention to the affirmation he at once grins and puts it down as one of the imaginings of the Auhane. He knows painfully well that the very reason for the affirmation is to try to get rid of sickness, poverty and spiritual darkness. His lower jaw begins to protrude, he sharpens up his complexes, and he hangs for dear life to the very things we wish to do away with. Once we have come to see clearly the importance of the TIME ELEMENT in the healing actions, we say firmly (suggestion to the Aunihipili) "This pain in my hand is going to be gone in five minutes by that clock. It is now nine. At five minutes after nine this pain will be entirely gone. I am 10
11 rubbing it now to help get rid of it.' (The rubbing is a physical something - or stimulas - and is real, tangible action which impresses the Aunihipili and makes it believe that something NOT of the imagination is going on.) George Aunihipili is not able to use inductive reason. He is prone to accept any suggestion which is tied in with physical facts and realities. He is accustomed to doing things by the clock, and he has learned that time will not wait. Time impresses him. In this case the pain and the rubbing are impressively real. So, if I have confidence that the Aunihipili can, in this way, be made to correct the condition and stop the pain, the confidence is automatically shared by the Aunihipili. This is the "faith" element. However, if it is a new practice on my part and I am doubtful as to whether it will work or not, the chances are that George will become suspicious and refuse to respond. The reason for starting with the High Magic, rather than with the low, in beginning our experimental work, is, in large part, that it is easier to have the needed confidence-faith when we work on making the molds of future events or conditions - letting present conditions alone. We cannot change the past or the immediate present: BUT we can change the future. It is far more plastic than we suppose. Just because parts of it can be foreseen in prevision is no proof that ALL of it is fixed and that NONE of it can be changed. Gain confidence by making this test: Hold up three fingers. Decide which one you will move, then change your mind and move one of the others. Even a child could see that it was possible for you to select the finger which you wished to move. Take another test. When the tellphone bell rings, do not answer it. By all the rules, you would have answered it. But, in refusing to do so, you have changed the very future at the instant it was on the verge of becoming fixed forever and a day as a fact in the present and then as a fact in the vast and unchangeable past. This is our God-given FREE WILL. If we did not have it, we would either be God, or we would be nothing. (I speak broadly, of course.) We are so in the habit of doing things as they come to hand that we fail to notice the fact that we are molding the plastic future minute by minute. We may mold it an hour ahead by a plan to go to see a friend, or a week ahead by planning to visit another friend. In some mysterious way that remains beyond the grasp of the Auhane mind, the future is molded by us in small things and by. ourselves and the Aumakuas in more important matters. (So the kahunas seem tohave believed, and we must remember that we are testing their belief's s to see if under them we can win back to practical healing methods.) At this point in the experimental stage of our work with Huna we still do not know to what extent the present condition is FIXED or CRYSTALLIZED as a firm mold of that corresponding condition in the future. We have good reason to believe that a crippled leg is pretty well fixed and represented by a similar mold in the future. We see that, day after day, as the present instant changes before us to the of future instant, the crippled leg remains crippled. On the other hand, there is the exciting and greatly promising evidence (brought into clear focus at last by Huna) that the conditions we feel to be so set and fixed, are IN ACTUALITY in a plastic state in the FUTURE. Huna Research Associate, Dr. A.J.P. (see Report Bulletin I for details of this case of instant healing of a crippled lower limb), had a crippled leg that seemed to be as permanent as his uncrippled leg. But it proved not to be. The aka mold of the bad leg had not been crippled and shortened and distorted. (Check your Huna theories of the shadowy body as a mold of every tissue of the solid body). When the Doctor determined on the TIME in the FUTURE at which the leg should be restored, he took his first necessary step. He convinced himself that there was a healing power and wisdom behind our life processes which could be called upon to heal the leg. He had faith over a 11
12 period of days, perhaps weeks. Then, when the EXACT TIME came, he looked at the clock, sat down, and EXPECTED the leg to be healed. It was healed. The femur which had been broken into many splintered parts, and which was two inches short, was restored to full length, and in a matter of a few minutes. At Lourdes, spines crooked from birth have been straightened, parts the body made perfect, diseases healed - all in a matter of a few minutes or hours. And ALL of these changes came WITH the coming of the future as it became fixed in the apparently solid and fixed present - which instantly passes to become the unchangeable past. The kahunas word for TIME is mana-wa. You know that mana is the vital force used in its three forms, or in three ways, by the three selves of man. The root wa means (1) "A space between objects." (Andrews Hawaiian Dictionary (2) 'A space between two points of time." (3) "To think, reason, ponder, say to one's self." This Huna concept of the space-time complex would be as incomplete as that of modern thinkers were it not that to it is added the elements of force and thought which, as we have seen, shape the plastic molds of the future (aka). But, given the Huna manawa or force-thought-time space complex, and we have a new tool with which to carve out a "brave new world' for ourselves - carve over our crippled legs, and carve afresh our unwanted futures. These things will sound strange. They were very strange to me when I first saw them in the dusty words in which they were hidden so long ago by the kahunas. Little by little the strangeness passes and there is left, in its stead, a clear new understanding of the materials with which we work. These are intangibles, but they can be grasped sufficiently well to serve our needs as well as those of others who cry to us for help. What does this all mean to us - in a nut shell? It means that all three selves must work under the limitations of time in healing and changing things. It is as simple as that. We stop the foolishness of saying we are healed, "Here and now," and we say, 'With the help of my Aumakua I am being healed in that part of the future which I am now molding. I have made a thought form cluster (clearly visualized picture) of the condition I am building. I have complete confidence that this mold in the future which I build will embody the desired condition as it changes from the future to the present and enters the past." Or, we can say, "The corrected condition which I have made in the substance of the future is coming right along." We will work logically and sanely, submitting to the limitations of time and space, without fretting, because we know that we can work with an amazing freedom from these limitations if we keep our work in the future. The Aumakua will help us, if we open the door to Its help by our prayer-actions requesting it to help. We will remember that we need to allow it freedom of action in making our future maps or pictures. It is enough to see the end result in the picture without dictating just how the picture is to be made into a real condition. The plastic future is, in actuality, a time and a place in which we can handle our problems, our ambitions and our very hereafters. It is never too early to decide what you will be and do, and what surroundngs you will make with your actions of mind after you die. When you have made your future map for this life, begin work on the next. Evidence accumulates on all sides to prove that we actually live in a heaven which we create with our own thoughts - also hells, if we have pictured them awaiting our arrival. ................ 12
13 The question has come up as to how one prays to get the Aunihipili to carry the prayer telepathically to the Aumakua. We handle the Aunihipili a little like a bowler handles his ball. He grips the ball firmly, runs with it until he has it going forward in the right direction at full speed, then lets go and the ball rolls down the alley and knocks down the pins. Man and the ball are one - a unit during the first part of the action. It is the same in making our prayer-actions. The middle and Aunihipili are a unit - an "I". We pray, aloud, repeating our prayer with an exertion of commanding, suggestive will, three times. We say "I", and we mentally include the Aunihipili' as well as the middle. Later on, when we become skilled at the work, and can make a steady and sustained contact with the Aumakua, we may be able to do as the kahunas of a certain grade did. They "Spoke for the Aumakua," thus also including the Aumakua in the "I'. This was a matter of affirming that the desired condition was created as a reality or mold in the future and that it would arrive as a physical reality in a given lapse of time. This is the mystic "Word of Power" which works magic. It is the forgotten thing that men tried to replace with magic formulae, spells, invocations and what have you. For the present, in our experiments, we will be content to say our prayers, describing the desired condition in careful detail, and then, as the bowler lets go of the ball which he has exerted all his strength and skill to set going, the prayer is let go. When we have no greatly hindering fixations (usually guilt complexes), to "block our path", the Aunihipili will respond even while we are thrice repeating our prayer, and will reach out along the ever-connecting aka thread to find and touch firmly the Aumakua, doing this by sending a flow of mana (stronger if you have learned to accumulate a surplus charge and do so before saying your prayer), carrying the pre-made thoughtform-picture of the thing or condition wanted. (Practice is very important in making a clear and effective picture of what is wanted, and in sending a good supply of mana with it to be used by the Aumakua in forming a deep, true mold in the future to fit the prayer.) Letting go of the ball is RELAXING. The Aunihipili, if not mentally released by our relaxing (and physically if possible), is like the bowler's ball if his thumb gets stuck in the hole. He goes down the alley with the ball and the pins remain standing. The relaxation allows the Aunihipili to obey our orders after they have been impressed on it by the prayer. We hold the picture of what we want and also we think of ourselves as reaching out to touch the Aumakua and giving it the prayer telepathically. (Remember, always, that all prayer is telepathic. The Aumakua has no physical ears to hear, even if it is close at hand. Moreover, it needs none.) As beginners, we may take some time of practice to get the idea of what is wanted of it across to the Aunihipili. It may run around in circles while we remain relaxed. It may keep running all night while we are asleep, and the Aumakua may have to come to make the contact and pick up the prayer. It is important that we keep repeating our prayer action until we become proficient. Of course, we may try our hands at "Speaking for the Aumakua" as well as ourselves, in trying to heal others, but we must be sure to allow a time lapse, and be very sure that we have complete confidence and faith, otherwise the Aunihipili will refuse to play its part. One more thing must be remembered in making our prayer-actions. This is the importance of EMOTION. The Auhane can soon learn to generate an emotional reaction in the Aunihipili. Picture some loved spot and soon the Aunihipili will respond with the nostalgic emotion of longing to be there - and we will feel and share that emotion. (The Auhane cannot create emotion by itself.) If you first stir the Aunihipili with your prayer-action picture, so that it responds with a great emotional upsurge of desire for the healed or corrected condition, you can be very sure that it will then get the prayer to the Aumakua with a fine, effective rush. THE PRAYER WHICH LACKS THE ELEMENT OF EMOTION IS OF NO USE. Write that large on your memory 13
14 Also remember this: If you can sense the love of the yearning Aumakua of your patient, and can quicken to that great love, you can then desire with the needed emotion the healing which you ask. KAHUNA LANI COMMENTS: Aloha kakou, even at the original organizing time of Huna in 1949, the three steps to the practice of Huna were known, although there would be much development of these as the decades of experience passed:
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Max Freedom Long Huna Bulletins 1948-1971 BULLETIN IV: CHECK LIST From-Max Freedom Long. For Huna Research Associates and Students. (Address: Box 2867, Hollywood Sta., Los Angeles 28, Calif.) General texts: SECRET SCIENCE BEHIND MIRACLES, and HUNA (pamphlet). Read page 302 to 314 and 324 to 334 in SSBM. Read pages 11-15 in HUNA (pamphlet). Also review Bulletins I, II and III as a refresher. BY THE TIME YOU GET THIS you should have tried the following things and have discovered aptitudes and stumbling blocks in yourself: 1. Tried to decide exactly what you want to do, to become, to have happen in your life in the future. 2. Having decided and having made your "map" of your path ahead, you will have tried to create a clear picture in your mind. of yourself in the desired condition in the future. Having made a clear picture of yourself doing and being and having etc. You will have: (a) Tried to accumulate an extra charge of mana or vital force, (using Bulletin II methods). (b) Tried then to make a telepathic contact along the connecting aka or shadowy thread with the Aumakua or Yeas. (You will have come to depend on your Aunihipili to make this contact for you, having practiced and done some preliminary work training the Aunihipili.) (c) You will have tried to "feel" or in some way "sense" this telepathic contact, and may or may not have learned to judge whether contact has or has not been made. (The "path" may be "blocked" by a complex of one kind or another as explained in the texts.) 14
15 (d) If you felt no slightest emotional thrill of joy, love or other pleasurable nature, and so decided full contact had not been made, you may have set about removing complexes. (The full contact frequently causes an emotional upwelling which derives from the Aunihipili as it feels the joy of such contact. The state is well known to mystics of many faiths.) (e) If you have worked through this stage and made a contact of sorts (felt, guessed or taken for granted), you will then have addressed your "Divine Father and Mother Parental Spirits who are UTTERLY TRUSTWORTHY" (Aumakua pair), and will have asked with precise and carefully spoken words to have the conditions you have pictured, (and which you now describe with care,) made into an invisible reality to replace all contrary realities which may have already been crystallized as a part of your future. (Everyone - so Huna teaches - has a future which has been set or determined or crystallized to a certain extent. The person with a definite purpose in life will have a more crystallized future than one who has no definite plans. A future usually is mixed with the set future of wife, family, associates, etc. A change of the future for the better should have been planned to benefit others as well as self.) (f) With the prayer properly spoken, often three times over, if short, you will have said an "amen" in other words, you will have ended your prayer formally, as the kahunas did, with "The prayer is ended. It now takes its flight." (Here a pause is made and a strong willed effort is made to send the surcharge of vital force along the aka thread of contact with the thought forms of the prayer-picture TO THE AUMAKUA. The surcharge of vital force is sent as the means of enabling the Aumakua to form the new future as requested and tear down the unwanted future. This is the "sacrifice" that counts. It is the practical "giving*.) (After this pause and during it, there may be a definite feeling in the pit of the stomach or elsewhere of a force flowing from you - sometimes with a slight dizzyingwhirling sensation. It lasts but a moment, and when the flow has stopped, the kahuna says:) "Let the rain of blessing fall." (The prayer is ended. It may be repeated daily or hourly. The beginner repeats and repeats, thus practicing to obtain proficiency. The expert may pray but once and obtain desired results.) Having carried out the above actions involved in experiments aimed at testing the theories of Huna concerning High Magic (Magic involving the High Selves), you will have turned your attention to testing the low magic. (The low magic should have included a rounded and complete approach to any task of causing the Aunihipili to use its various abilities to correct health or other physical things beyond the control of the Auhane, such as stomach ulcers or stuttering, worry, fear etc. This approach should have included the use of autosuggestion and training, through practice, and through the use of physical stimuli of different kinds.) You will have: (a) Decided what you wished to cause the Aunihipili to do for you. (This included deciding whether or not you had sufficient belief that the Aunihipili could do what you asked of it, as in healing or correcting faulty bodily or mental functionings. No " faith no "works" . ) (b) You will also have done all YOU (the Auhane) COULD DO to help bring about the desired condition. (The kahunas used medicines, massage, heat, manipulations and all such things. This is the type of thing the Auhane can do.) You will have made a good picture of the healed or corrected condition, not as existing now, but as it will be, increasingly, every passing day. (This involves a part of the High Magic automatically, of course. This picture is impressed on the Aunihipili as the thing IT needs to do to help bring it about.) You will have invented a physical stimulus to use in your process of autosuggestion to make the Aunihipili act. (Partial fasting etc.) You will have practiced relaxation before using autosuggestion,
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16 You will also have tried huna methods to benefit others. These benefits may have ranged from healing of body or purse to healing of social and family tangles. You will have used High Magic as for changing your own future, with the addition of a step in which one makes telepathic contact with the person treated. (This contact will be made the first thing, a letter or a picture being touched to pick up the aka thread of connection. The condition to be treated may often be sensed in one way or another and serve to guide the action to be taken. This contact is automatically held as long as the treatment continues.) You will then have made the picture of the desired condition, have contacted your Aumakua, have made the worded prayer, etc., breaking the contact with the Aumakua and the person treated, with your "amen" ending. 5, You will also have tried your hand at healing others with the methods of the low magic or with a mixture of the High and low magic. You will have tried accumulating a surcharge of vital force, placing your hands on a person to be treated, and willing the vital force to flow into them, carrying with it the thought form or pictured condition of the healed and corrected condition. 6, You may have tried other things such as work with spirits for healing and other purposes. NOTE: The above check list has been found of much value because it points out things perhaps overlooked in your experimental approach. But remember that we are in the experimental stage and that new methods and new understanding accumulate as we press on. Originally there was a report form sent with this Bulletin, and the HRAs of that time made reports on their own experimental efforts. (This is not asked of those of you who have come into the work later.) The results of the experimental work as reported, are given in the following Report Bulletin. [It will be noted, also, that the Telepathic Mutual Healing Group work was not then organized, and so results of work along that line were not included until later.]
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Huna Bulletins 1948-1971 HUNA: THE WORKABLE PSYCHO-RELIGIOUS SYSTEM OF THE POLYNESIANS PART I. THE INVESTIGATION OF HUNA AND HOW IT CAME ABOUT. DURING THE past century investigations have been made of native magic in Africa, India and other parts of the world. Spiritualistic phenomena have been certified as genuine and studied painstakingly by over a hundred recognized scientists. Religions have been surveyed and the instant or nearly instant miraculous healing at Lourdes verified. But from all these studies and efforts there has come nothing faintly resembling a definite basic system, philosophy, theory, or psycho-religious science which would explain, even in the most general terms, the phenomena of the various fields. In fact, investigations in these fields began to arrive at a stalemate several years ago. New discoveries have been conspicuously lacking. Meanwhile, in the years following 1880, in the little noticed field of Polynesia, there was begun an investigation which, after seventy years, has at last produced a general theory that promises to break the stalemate and provide answers for a host of puzzling questions. This investigation was begun by Dr. William Tufts Brigham, long curator of the Bishop Museum in Honolulu. In Hawaii there were, up to about 1900, many kahunas, or native priests, who, although outlawed, worked among their fellow Hawaiians as healers of body and purse, or used the dread "death prayers." Some fire-walked over lava overflows which were cooled barely enough to bear their weight. A few demonstrated instant healing, and the young scientist was fortunate enough to be able to observe and study a case in which a lad, dead from drowning for sixteen hours, was brought back to life through a use of native magic After fire-walking himself under the protection of the kahunas, and verifying the healing and other phenomena which they produced Dr. Brigham came to the conclusion that behind these and similar activities there must be a single basic scientific system, like a string upon which the beads of religion, psychic phenomena, psychology and native magic were strung. He redoubled his efforts to discover this system. The kahunas, (the word means "keeper of the Secret") had a strict cult of secrecy. They would tell him very little about their lore. What little they did tell, was so unfamiliar and so muddled, because of the use of unintelligible Hawaiian words, that he could make almost nothing of it. The anaana form of the "death prayer," however, was studied and partly explained in terms of spiritism. In the year 1919 I went to Dr. Brigham to ask what scientific information might be available concerning the activities of the kahunas, of whom I had heard many wild tales during my three years in the Islands. A friendship developed, and I was invited to make use of all the materials which he had assembled, and to continue the study if I could, I was trained in the matter of correct scientific approach to this unfamiliar field and its materials. I had many cases of kahuna healing and other activities described in great detail for my benefit, and discussed these cases with my mentor in the light of what was known in the psycho-sciences at that time�which was very nearly as much as is known in these stalemated days. 19
20 Upon one set of conclusions, Dr. Brigham was insistent: 1. That here must be some form, or monad or entity. of consciousness which was in man or without him, and which the kahunas were able to contact through ceremonial or prayer. 2. This unidentified consciousness could use an unidentified force in such a way as to control temperature in fire-walking or make changes physical matter in instant healing. As these conclusions pointed inevitably to a basic system of a psycho-religious nature, It was necessary to decide that there was much still remaining to be discovered in the new science of Psychology, and much to be explained In the phenomena of Psychic Science. In the absence of even the slightest clue to what these things might be. I would certainly have refused to take a part in such a hopeless investigation had it not been for one outstanding fact. This was the fact that this secret and mysterious basic system was not a matter of empty words and theorizing. IT WORKED. It was alive and kicking, even if in its death struggle. Dr. Brigham had been suspiciously careful in verifying the materials of the investigation. I had already verified some lesser things (and was soon to verify some most important accomplishments of the kahunas). The thing could not be ignored. There was something right there under our very noses which WORKED, and even though it evaded our grasp, it seemed inconceivable that, with modern science so far advanced we should not ultimately get to the bottom of the mystery. A few years later, Dr. Brigham died at a ripe old age, much honored but still with a burning curiosity unsatisfied. I continued the work, collecting more materials in the field, watching for any new de velopment in the psycho-sciences which might give me a clue to the "Secret" of the kahunas, and going absurdly far afield at times hoping to find a glimmer of light on the baffling problems. Finally, by 1935, new clues had been discovered which led directly to the basic system. In due time it was possible to explain in fairly general terms a part of the basic theory and its methods of application. It was the ancient "Secret" of Huna, of the kahunas. The new clues came largely through a study of the meanings of the roots of the Hawaiian words. By the summer of 1935 sufficient progress had been made toward understanding the ancient lore that a report seemed In order. I wrote this report and it was published in 1936, in London, by Rider, under the. title of RECOVERING THE ANCIENT MAGIC. The study and its materials were described and tentative conclusions given. Assistance was asked from any reader of the report who might have knowledge of this or related fields or of similar materials. One reader was W. R. Stewart, retired newspaper correspondent, living In England. He had been engaged in his youth in an effort to learn native magic from an isolated Berber tribe in the Atlas Mountains in North Africa. There he had studied beliefs and practices which, years later, upon reading the report, he saw stemmed from the same original source. The words used in naming the elements in the Berber version of the system had been said to belong to a secret priestly language, but, upon comparison to similar Hawaiian words proved to be identical except for slight changes which may be ascribed to differences in dialect. Such language differences are found among the eleven Polynesian tribal branches in the Pacific. The common language of the Berber tribe was a degraded Turki. Stewart joined the investigation, which by that time, 1937, had reached an advanced stage. He added his findings and contributed in many other ways. Unfortunately his death. in 1943 robbed the work of his aid, but, when World War II ended, the basic system was deemed to have been developed as far as would be possible until it could be put to the acid test of practical use. 20
21 Efforts to apply the basic system and duplicate the most valued parts of kahuna practice, are expected to correct errors and to make possible the further perfecting of the system. To this end experimental groups are forming (late in 1945,) in Los Angeles, with other groups to be formed in Australia and England. While this outline report of the investigation is intended as a partial text for the use of experimental groups, it will also be made available to the public. A much fuller and more detailed account of the long investigation is planned when the last stage�the experimental stage�has added its quota. PART II. FROM FIRE-WALKING TO INSTANT HEALING FIRE-WALKING (including all fire immunity) and instant healing make very good starting points for an explanation of the ancient Polynesian or pre-Egyptian lore called "The Secret", or, in Hawaiian, Huna. There is nothing at all mysterious in bare feet or in glowing coals, hot stones or hot lava flows. There is nothing mysterious in a broken bone or a cancer. Our materials are open to examination. The feet may be examined after contact with the fire in fire-walks. The broken bone or the cancerous tissue which has been instantly healed remains simple bone and tissue. Let us first consider a few cases of fire-walking, keeping in mind two questions, (1) What god - is prayed to get fire-immunity, and (2) what form of "purification from sin", if any, is necessary before one can fire-walk? FIRE-WALKING CASES FOR CONSIDERATION Kuda Bux fire-walked in 1936 before the University of London Council for Psychical Research. He was a native of India, of the Mohammedan faith. Before his demonstration he closed his eyes, raised a hand, and recited a prayer from the Koran. In Burma, where a gentleman took motion pictures of mass fire-walking in which some natives were badly burned but many were unscathed, years of fasting and other purifying practices were the preparation for the feat In the Philippines the Igorotes have for centuries done admirable fire-walking. A group of them came to Seattle and performed almost daily at a fair. These people used to be famous for head hunting as well as fire-walking. In Polynesia, fire-walking is done after offering a ritual prayer to a "native god." Dr. Hill, of the University of Southern California reports seeing a young white man try to fire-walk on the same hot stones after the natives were finished. He prayed to his God, concentrated his thoughts, and started across. A dog fight broke out beside the pit and distracted his at tention for a moment. In that moment he jerked up a foot, which later, showed a large blister, but continued the fire-walk successfully to the end. A white man who is a professional entertainer, eats live coals, drinks down boiling water, grips redhot iron bars in his teeth and bends the ends up and down, also lets the iron-cutting flame of a welding torch play repeatedly on the inside of his mouth and throat. He says he is conscious of an 21
22 invisible entity or spirit presiding over fire, and that he makes a mental request for protection which is instantly granted. At Palm Springs a few years ago a desert Indian lad took large coals from a fire and held them in his hands, holding them out to tourists in the audience and challenging them to take the coals offered them. Little is known of the preparations made by the fire-handlers of Indian tribes, but they also have their prayers, rites and gods. In Hawaii, up to the year 1900, fire-walking was done on overflows of molten lava as soon as they were cooled sufficiently to hold the weight of large stones thrown on them. Dr. Brigham firewalked successfully over such a lava bed under the protection of three native priests or kahunas. He refused to remove his heavy boots and during the passage over the lava these were burned from his feet, as were his two pairs of heavy socks. These natives prayed to some god, but Dr. Brigham could not learn about its nature. Outwardly it was the goddess of the volcanoes, Pele, about whom native legends continue to collect even today. If instant healing had been known only in Hawaii, no matter how carefully it had been studied and verified there by Dr. Brigham and others, there might he some excuse for those who make a flat denial of such a possibility. But, since another and far better known scientist, Dr. Alexis Carrel, has added his verification In his book, Man the Unknown, there is no longer justification for any denial of the basic fact that instant healing is possible. It was brought about in Hawaii by the kahunas and is still being brought about by mysterious agencies at sacred shrines in various parts of the world. As all roads once led to Rome, so all indications point to the existence of one basic system behind this phenomenon, and to the undeniable fact that it is a workable system. Instant healing cannot be repeated over and over on the same broken bone or cancer, therefore the patient has no chance to become practiced in his part, as does the fire-walker for whom the gods perform a similar magic, over and over, upon request. Instant healing, while similar in its mechanisms, is rare. It is best studied in cases in which a definite part of the body is healed. Casual ills may be suspected of just happening to disappear of their own accord. CASES OF INSTANT HEALING FOR CONSIDERATION The best instances of instant or miraculous healing have been verified and studied at the shrine at Lourdes, France. Typical cases are those of the healing of spinal deformities or cancerous tissues. The healing may be instant or may take up to three days. Prayer has usually been addressed to God or Christ or the patron saint of the shrine. The person healed may not be praying for his or her own healing at the time, but someone in the vicinity is thought to be always at prayer at the instant of healing. Various preparations by. way of "purification from sin" are made by the patients as a rule. In Hawaii the kahunas did healing instantly in some cases. Dr. Brigham observed two cases of instant healing. Broken bones were roughly set and a muttered prayer made. The patient was then declared healed and immediately could use the injured limb. J.A.K. Combs of Honolulu, observed the use. of similar methods when his wife's kahuna grandmother healed a compound fracture of the ankle in this way. The patient was a native man, very kindly and well liked, but very drunk at the time of the in jury and during the healing, which was accomplished within a few minutes of the accident. (He had stepped from a standing automobile into a ditch filled with very soft sand.)
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23 In the Hawaiian cases there was sometimes instant healing accomplished with no preparation of the patient, although in cases of long-standing illness purification rites were almost always used as a preliminary. We may sum up by saying that no particular "god" has to be prayed to. No particular religious beliefs are needed. The ideas of what makes a sin may vary, as may the degrees of effort to gain purification. Or in some instances purification is not necessary. Also, moral values are a matter of geography as seen in the case of the headhunting fire-walkers. While we are not ready just yet to go into the matter of "purification from sin," it may be noted that the only "sin" recognized by Huna is that of hurting another unjustly. The kindly Hawaiian had imbibed too freely at the beach party but had hurt no one and was not found in need of purification. The healings accredited to Jesus are not at all incredible in the light of Huna. Sometimes he forgave the sins of the ones about healed and sometimes he did not. THE THREE THINGS NECESSARY TO INSTANT HEALING Three things are involved In the mechanism of instant healing, add fire-walking, as described in Huna: 1. Some intelligence wise enough to bring about the healing or temperature changes when requested to do so. 2. Some force or power to be used in making the changes. 3. The substances which are changed in the healing process. Also the substances which are involved in the making and offering of the prayer. The three are the basic triad; Mind-Force-Matter. There are nine elements in man, in the Huna system, with the human physical body to make a tenth. MIND IS DIVIDED INTO A TRIAD OF THREE GRADES OF CONSCIOUSNESS. FORCE IS DIVIDED INTO A TRIAD OF THREE VOLTAGES OF FORCE. MATTER IS DIVIDED INTO A TRIAD OF THREE DENSITIES OF A CERTAIN KIND OF THIN MATTER. The concept is simple and well ordered.
SECTION 1. THE ELEMENT OF CONSCIOUSNESS We cannot use an effort of will or even hypnotic suggestion to the subconscious to cause fire im munity or instant healing, so we must look for a Higher Consciousness which is wiser and more powerful than we are. Immediately we think of God. But this answer needs more understanding of the nature of God than most of us possess. Let us examine the god-concept of the reconstructed HUNA. 23
24 We begin with the idea that our minds are unable to grasp the true nature of God. The ancient kahunas said He was a triune being and that between Him and man were several grades of Conscious Beings. The grade of beings just a step above man were so difficult. to imagine and understand that ef forts to understand still higher levels were given up as hopeless. It was thought that, if mankind needed to have contact with the still higher levels, the closer gods would see to it that the higher gods were properly approached. That simplifies rnatters greatly. Now we can consider what has been learned about the beings in the level just above ours. By this we mean beings able to use a form of thinking or mentation next in line of superiority to ours. SEEING INTO THE FUTURE Is something we can try to do hours on end and fail to do. Our hypnotized subjects cannot do it upon order. But often the future is glimpsed by hypnotized subjects, by normal waking persons or in our dreams. Seeing into the future is not our ability, it is an ability of the god just above us. It has some mysterious way of seeing into the future, and it gives us our premonitions, dreams and visions at unpredictable times, never directly to the Auhane mind but by way of the Aunihipili. (These two parts of mind are not permanently united but are separate entities, as we shall see in due time.) MAKING THE FUTURE is another activity assigned to the Conscious Beings just above our level. The ancients called these Beings the Aumakuas. In psychology we may call them the Superconscious. A good term is Aumakua. Considered as a combined community of spirits or entities, they can be our Christ Consciousness or Universal Mind (Man is a trinity composed of three "selves" or spirits, the Aunihipili self, the Auhane self and the Aumakua self.) The FUTURE is seen in Huna to be constructed by the Aumakua. It lays out the main points in the life of the individual of which it is a part. But the day-to-day future is built by taking the thoughts, hopes, fears and plans of the lower two selves the Aunihipili and Auhane, and using them as figurative "seeds" from which to grow the events of our tomorrows. We have FREE WILL in so far as we are allowed to think what we will, get into trouble, and do quite as we please in furnishing the materials which go (as if automatically) to make our future conditions and life events. This answers the problem of free will and predestination. Except for the determination of the long-term events of our lives, such as birth and race and place, we exercise free will. INSTANT HEALING is obtained by deciding that we want a future in which we are not ill but healed. If we ask the Aumakua to heal a broken bone instantly, and it is done, we can say that the Aumakua changed the future instantly for us in so far as having a broken bone is concerned. We may say the same of fire-walking. There are other things involved in such matters, of course, but the point to be made here is that we, as FREE AGENTS, must decide what we want, and hold that decision, as the initial step in getting help from the Aumakua. (This applies to the HEALING OF PURSE AND CIRCUMSTANCES ALSO� a branch of healing even more important than bodily healing.) THE FORM OF MENTATION used by the Aumakua includes ability to see that part of the futureWHICH HAS BEEN CRYSTALLIZED OR BUILT for nation or man. There is much of the future of the individual created from day to day and changed from day to day as we change our plans and thoughts, so the UN-CRYSTALLIZED or un-built part of the future cannot be seen. The past can be seen. Things at a distance can be seen. The Aumakua seems not to be hampered by what we call "reason" or "rnemory," which are the forms of mentation used by the Aunihipili and Auhane. We, as middle or Auhane-mind selves, cannot understand a form of mentation higher than our own. We can only observe the things the Aumakua is able to do with its superior form of thinking ability, then draw what conclusions we may. God is unknowable to us. The Aumakua can be known in part. It is much like the relation between a man and his dog. The man looks after the dog and plans the "musts" in the dog�s life and activities. But the dog can do as he pleases for the most part. He may get into trouble, and then, if he is smart, run to his master for help. The master 24
25 understands his dog. The dog knows a lot about his master, but because he has only a dog mind, many of the activities and purposes of the master must remain mysteries. This dog-master relation is also a good illustration of the relation of the Aunihipili self to the Auhane self. SECTION 2. THE ELEMENT OF FORCE We have seen that the Aumakua is the element of consciousness involved in instant healing and fire-immunity. Let us now consider the force it uses. IN HUNA ALL THINGS ARE TRIUNE. There is always (1) a conscious being using (2) a force or power, to work with, (3) some form of matter, be it dense or etheric. VITAL FORCE IS THE FORCE USED BY THE AUMAKUA. the triune man has three voltages of this electro-vital force. In the laboratory we have measured vital force in the body. It is of the three to four million volt level. Similar force is found in the brain, but its voltage has been stepped up a million volts to the next higher level. The Aumakua does not live in the body with the Aunihipili and Auhane selves and so has not had its voltage of vital force recognized as yet by laboratory men. Huna recognizes three levels, grades, or voltages of vital force, a voltage for each of the three selves or entities. The voltage used by the Aumakua is higher than that used as "hypnotic will" by the Auhane self, so must fall in the five to six million or "atom smashing" range. ATOM SMASHING voltages of electro-vital force, used by the Aumakua, are considered to be the answer to how heat is controlled in fire-walking, or both heat and cold are regulated when the material substances in a bone break are DISSOLVED TO ETHERIC FORM AND THEN RESOLIDIFI-ED as an unbroken bone. APPORTS in spiritualistic seances are produced by thinning out the substance of the object or living thing, then transporting it to some other place and re-solidifying the materials. Spirits of the dead are able to get the aid of their Aumakua to produce apports and the phenomena of "transportation, levitation, materialization," etc. The spirits of the dead are no more able to sense and recognize and understand the Aumakua than we, the living, are. They have tried to explain the phenomena which they are instrumental in producing, but their guesses do not agree. (In learning to use the Huna system it is to be expected that we, the living, will work with the Aumakua and produce such phenomena without the necessity of depending on the dead.) The VITAL FORCE is made in quantity on the earth level. Plants have It. Animals and men generate it from the foods they use. The Aunihipili self in the body generates and uses the LOW VOLTAGE OF VITAL FORCE. This level of force is taken by the Auhane self and its voltage stepped up to the MIDDLE VOLTAGE OF VITAL FORCE which is used as the "will" to control the Aunihipili. The Aumakua draws vital force from the body and steps its voltages up to the HIGH VOLTAGE OF VITAL FORCE to use in instant healing and other things. SECTION 3. THE ELEMENT OF MATTER We have seen the grade of consciousness and the voltage of vital force Involved in fire-immunity and instant healing. Now we come to the third element of the triad, MATTER. There are two grades of matter or substance to be considered. First there is the substance in a broken bone or a diseased or deformed portion of the body. This is the easily understood matter which is dissolved into invisible etheric form and re-solidified as normal or "healed" bodily portions.
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26 The second grade of matter is that thin etheric substance of which bodies are made for ghosts. Everything has a thin, shadowy body which is a MOLD OF EVERY MICROSCOPIC PART OF IT. Each of the three selves has a shadowy body. Consciousness and vital force cannot work without material, so even the Aumakua has to have a body, even if it be but an etheric one. During life the low and middle selves interpenetrate the gross physical body with their shadowy bodies. At death the shadowy bodies are withdrawn and lived in on "the other side." The Aumakua lives in its shadowy body all the time, never entering the physical body, but often touching it, especially during sleep. The halo above the heads of the saints in old paintings represented the Aumakua hovering over the saint in its shadowy body. THE SUBSTANCE OF WHICH THE SHADOWY BODIES ARE MADE is ideal for the storage of supplies of vital force. It also is a perfect conductor, The spirits of the dead can take vital force from the living and store it in their shadowy bodies. With it they produce psychic phenomena of limited kinds, g. moving tables. The SHADOWY BODY OF THE AUNIHIPILI is a mold of every tissue of the physical body. This mold can be withdrawn almost completely from the body for a time without the materials of the tissues beginning to disintegrate. THIS MOLD is not tightly filled. It has no fixed form but can be stretched, elongated or made a different size. IT IS UNBREAKABLE. A bone may break but not the shadowy body part that is the mold of that broken part. Cancerous tissues may invade the shadowy mold but not change it. SO, THE PROCESS OF INSTANT HEALING IS ONE IN WHICH THE MOLD IS EMPTIED OF BROKEN OR DISEASED TISSUES AND IS REFILLED WITH BASIC SUBSTANCES TO CONFORM TO THE UNINJURED MOLD. It may be added that the Aumakua can do many other things. It can, either directly, or through its associates of its high level, exercise control over weather conditions or over animal, insect or plant life. We cannot understand just how this control is exerted, but we can observe results obtained, which is, for practical purposes, fairly satisfactory. The kahuna of the Berber tribe known to W. R. Stewart, stated that, according to tribal history, the Great Pyramid in Egypt had been built by her kahuna ancestors. They got Higher Selves and associates of that level to cut the stone and transport it into place in the pyramid structure. Stone of a similar perfect cutting and placing is to be seen in Mexico and places farther south. While we have no way to verify statements such as those of the Berber kahuna, we know from the finding of modern Psychic Science that similar performances on a smaller scale are possible. Parts of stones have been used as apports, the parts being cut off with no seeming difficulty. The cut is not a break but leaves a smooth and sometimes almost polished surface. PART III. HOW THE AID OF THE AUMAKUA IS OBTAINED. IN THE psycho-sciences, all of which are new and incomplete, we find no recognition, of the Aumakua, or its voltage of vital force. Naturally, there has been no effort made to find a way of making contact with the Aumakua or of getting its aid. In Religion, however, there are remains of a mechanism of prayer. It is to prayer that we must look when we turn back to Huna for a working explanation. This is the very heart of the basic system and it is with the prayer mechanism that experimental groups are to learn to work. 26
27 The Aumakua does not reside in the physical body, but outside of it. We do not know just where. But when we pray to it for aid we must be able to make contact with it and get our prayer considered. For this reason our first question is one of how the two lower selves can communicate with the Aumakua. All communication between sentient beings must be done through thoughts, or words representing thoughts, or through thought symbols such as writing. Telepathy is a direct transfer of thoughts and is the method used in prayer to the Aumakua. Everything has its shadowy body, including thoughts. Thinking is done with the use of vital force, and vital force works only through matter, dense or etheric. Each thought, as it is formulated either by the Aunihipili or Auhane, or the two working in cooperation, is impressed on a microscopic portion of the substance of the Aunihipili�s shadowy body. THIS IS THEN A THOUGHT FORM. Our thoughts come in trains or clusters and make bunches of thought forms like clusters of grapes. Each cluster is tied to the next by a tiny invisible thread of the same etheric substance. When we finish thinking a thought and it passes from the focus of the Auhane, it is taken by the Aunihipili and stored as a memory. The storage place of these memory thought forms is not the physical tissues of the brain, but the shadowy body of the Aunihipili. When we die the Aunihipili leaves the body in its shadowy body and is able to take along our memories because they are stored in the shadowy body and so do not decay with the brain tissues. When a telepathic message of thought forms is transmitted, the sender does not give up his thought form or "forget" it. He may be said to keep a carbon copy for his memory files. In mind reading the mind reader reaches out and examines the thoughts or memories of another and brings back duplicates of them, otherwise the person whose mind was read would cease to have as a memory the item "read." The reason telepathy and mind reading are rare, is because both must be done by the Aunihipili. The Auhane can direct the Aunihipili to send or receive a message but cannot do it for itself. In hypnosis the operator reaches out silently or makes contact through the use of words. in either case planting thought forms in the Aunihipili of the subject. These may or may not be accepted and acted upon. As Dr. Rhine has pointed out in his work with telepathy, there can be no broadcast of thoughts in purely electric form because the matter of distance makes no appreciable difference, as it certainly would if electric power were sent out as from a station (We will see soon the Huna explanation of this matter.) COMMUNICATION WITH THE AUMAKUA occurs naturally during sleep. We know that in sleep we frequently get dreams of the future. Remembering that the Aumakua alone can see into the future, we conclude that in sleep there is a telepathic communication with the Aumakua. Or there may be intimate contact between the Aumakua in its shadowy body and our own Aunihipili in its shadowy body, in which case our stored thought forms could be inspected on the spot. It is in this contact at night that most of the thoughts of our days are averaged by the Aumakua and used in some mysterious mechanism to materialize corresponding events and conditions in our future. If we fear something, that fear may become a part of our future. If we change our plans and desires frequently, our futures become a jumble of conditions. Psychologists have to believe that perhaps as high as ninety percent of our ills and accidents can be traced back to thoughts from which they must have originated. If we build a picture of our future with bright plans and high faith, we must take care not to kick over the fragile "seed" structure by allowing ourselves a day of discouragement in which we doubt the efficiency of the practice of "holding the thought." 27
28 Our entire lives are predicted by our thoughts. We may say that every thought is a prayer because it eventually is used by the Aumakua to determine the nature of the future being almost automatically built. This is a hard idea to connect with the belief in a loving god or Aumakua. We would expect love to cause the bad to be cast aside and only the good used in making a pleasant future. Experience teaches us that we are served with both good and bad. As free agents we think into form the seeds of our futures. Only when we correct our thinking or ask the Aumakua to wipe out the bad and materialize a new and good set of thought forms can we get assistance. If it were necessary only to "hold" good thoughts to get them eventually accepted by the Aumakua and materialized into facts in our future, we would have a rather simple mechanism to use. But there are obstacles. THE OBSTACLES TO COMMUNICATION are the complexed ideas or fixations of guilt or unworthiness, sin, doubt, fear and so on. The Aunihipili stubbornly holds to all its habits of thought. A habit of thought is partly the result of having very large clusters of strong old thought forms lodged in the memory. The instant we begin an action, mental or physical; which calls up those habit memories, we find a fixed set of ideas which are difficult to break down and replace. For example, those of us who have been reared in Christian beliefs frequently have complexes built in childhood with ideas of "sin" and guilt. We may have had an emotional strain at a time when we decided not to "sell all and give to the poor." Remember that when we make the thought forms of a prayer and try to communicate with the Aumakua to deliver the "prayer" directly. we MUST CALL ON THE AUNIHIPILI TO TOUCH THE AUMAKUA AND DELIVER THE PRAYER. IF THE AUNIHIPILI HAS A COMPLEX OF SIN�GUILT OF UNWORTHINESS, OR DOUBT, IT WILL NOT DELIVER THE PRAYER. Or, it may deliver the prayer but ruin it by the inclusion of thought forms of doubt, fear and endless other contaminating things. We have the task of clearing out of the Aunihipili entity any fixations. The kahunas called this process. "Clearing the Path." This was the "path" of the prayer from the Aunihipili to the High. THE FIRST STEP IN PREPARATION FOR COMMUNICATION with the Aumakua is to get the path of communication cleared. Several things must be kept in mind at this point. First, we must realize that man cannot "sin" against God or the Aumakua. We are not big enough or able enough. Neither can the flowers or insects or animals sin against Higher Beings, The ONLY SIN recognized in Huna Is that of HURTING ANOTHER. And this sin cannot be wiped off (as long as it continues to hurt) by any means other than expiation. We must change our idea of the morals of the Aumakuaas we go along. Our morals are filled with dogmas which must be examined and put aside if not valid. The "Do unto others�" is sufficient. It is the kahuna, Christian and Buddhist command. The Idea of Karma in which we pay in one incarnation for the sins of another, is not valid. It must be greatly changed, (as must the general idea of reincarnation,) to match the reconstructed Huna. IF WE HAVE HURT SOMEONE unjustly there is nothing we can do to convince our logical Auhane that we are not guilty, except to go and make amends for the hurt. Then WE know we are in the clear, but in the Aunihipili there may often remain weak or strong resultant guilt or unworthiness fixations. These must be drained off or sublimated to open the path. THE HUNA METHOD OF DRAINING OFF A COMPLEX of this nature is one which was probably connected with the basic idea of sacrifice in the early days. The Aunihipili is illogical. It 28
29 can only remember and use animal-like reason. It is stubborn. It can best be rid of guilt complex thought forms by the use of physical acts. or stimuli accompanied by suggestion or auto suggestion of a mild nature. The kahunas usually made certain that all hurts to others had been expiated before going on to the complexes. To get rid of these the patient was made to observe a fast or do deeds of service for others or give alms until it hurt. These things were sacrifices. They were done with the thought of making redress for sins of omission or commission. The Roman Catholic Church uses penances in the same way. The Christian rites of the confessional, penance and baptism for the remission or cleansing away of sin, are all duplications of ancient kahuna practices. If the priests could use light suggestions while sprinkling the individual with holy water, the water would act as a physical stimulus and help impress the Aunihipili that it was being cleansed of its sins. Other physical stimuli were used with their mild suggestion by the Kahunas. Anything will do if it is physically impressive and contains a picture of something such as cleansing, washing or freeing. THE USE OF A PHYSICAL STIMULUS, or a series of penances which act as a series of stimuli, is a very great help in getting suggestion to take effect on the Aunihipili. The use of suggestion by our psychologists would be greatly improved in healing if such stimuli were invented to fit various cases, and always used. Just to pray for forgiveness is not usually enough. A TEST FOR A CLEAR PATH is the test of prayer. The Aunihipili is always linked up with the consciousness of the Auhane and feeding up memories to help furnish ideas and words with which to pray. If, therefore, when we pray, there is a guilt complex in the Aunihipili, our "CONSCIENCE" WILL USUALLY TROUBLE US. We will be like a naughty child called before a parent, who will hang his head in guild and remain sullen and silent. But if the child has been a "good boy", especially if he has just finished an arduous task to please the parent there is a joyous approach with an expectancy of praise and reward well-earned. It is the same with the man who has fasted and otherwise cleansed his Aunihipili of guilts. The path is open to the Heavenly Father-Mother, the Aumakua, (and through That to God if need be.) If we have a correctly made prayer-thought-form with no doubts and fears ruining it, we have then the open path of communication to the Aumakua and can go forward in full faith and confidence. If, however, we have not learned to reach out and touch the Aumakua successfully, to give it our prayer, all we can do is to "pray constantly" never varying our prayer, and hope that when the Aumakua takes our daily thoughts to use to construct our future, our prayer will he included without having been too much altered by the Aunihipili. The Huna TELEGRAPH WIRE USED IN TELEPATHY AND IN COMMUNICATION WITH THE Aumakua is next on the list of things which must be understood and used if instant answers to prayer are to be obtained. The shadowy body of the Aunihipili is not only a mold of all the tissues of the body, a storage place of memories, a conductor of vital force; but it is the means of connecting us with things and people. It is sticky and when we see anything it extends out with the sight and sticks a tiny thread of the invisible substance to the things seen. We shake hands and a thread connects us with the person whose hand we have touched. We touch anything and in this way establish a connection with it. Such connecting threads of shadowy body substance last for a great length of time and tie us into our surroundings so to speak. The sound of Dunninger's voice over the radio is followed back by the recipient in the audience to make a thread of contact with the mind of the broadcaster. Telepathic communication over fourteen 29
30 thousand miles of distance between Sir Hubert Wilkins and his New York friend, Harry Sherman, was possible because they had between them threads of this kind. These THREADS OF SHADOWY BODY SUBSTANCE act as guides when we order our low selves to reach out to touch someone. The contact once made, the thread is momentarily strengthened by pouring into it more shadowy body substance. This is projected from the shadowy body of the Aunihipili and the kahunas speak of it figuratively as "sticking out a finger." Once the thread is thus reinforced, it is a perfect conductor for vital force, and on A CURRENT OR FLOW OF VITAL FORCE CAN BE CARRIED THOUGHT FORMS. A portion of the sensory organs can be removed from the physical organs and projected to the thing touched, through the projecting "finger." (The sensory organs are duplicated in the shadowy body of the Aunihipili. After death we have the use of all the senses.) Things at a distance can be seen, touched, tasted, heard and smelled. These threads bind the clusters of thought forms together as we store them in series in our memories. "Association" of memories is a matter of being able to pull the strings attached to one memory and draw up all associated memories. A THREAD OR CORD OF THREADS connects us with objects and people often touched. Mediums sometimes can feel these coming from the region of the solar plexus. The mechanism of psychometry is to touch an object, then cause the Aunihipili to stick out a "finger" and follow the threads, which are attached to the object, back to the owner. The owner may be around the world in distance, or dead and living in his shadowy body on "the other side," but he can be touched and his thoughts and memories inspected, his appearance noted and his surroundings sensed or seen. THREADS OF SHADOWY BODY SUBSTANCE CONNECT US WITH THE Aumakua, and, if the Aunihipili has no hindering guilt fixations, it can be trained to put out a "finger" and contact the Aumakua, then send a flow of vital force along the enlarged thread to carry the thought forms of the prepared prayer. THE REACTION OF THE AUMAKUA seems to be automatic. Perhaps there is more discretion used than we suspect, in answering these prayers, but in Fire-handling the Aumakua very seldom fails the performer who depends on instant and constant answers to mental prayers for protection. The prayers themselves become unconscious in so far as the Aunihipili has become trained to touch the Aumakua and present the often used set of thought forms of the prayer for protection. This is a prayer rapport, so to speak. When the hem of Jesus� robe was touched, the healing was possibly accomplished by this habitual prayer action of the Aunihipili. It is recorded that Jesus felt the "virtue" go out from him and knew that someone had been healed. THIS "VIRTUE" would be vital force, according to Huna. The Aumakua seems to need little vital force for use on its own level, but when it changes physical, or dense materials, it needs a good force supply. This is usually taken from the individual making the prayer. The kahunas used to order the Aunihipili to generate an extra amount of the vital force and send it flowing to the Aumakua with the prayer. There is nearly always a sensation of electric tingle as the vital force is drawn or sent out, usually as soon as contact is established. In fact, the tingle is the common indicator of contact with the Aumakua. The vital force has, of course, to be stepped up in voltage by the Aumakua to be used. (Vital force of any voltage, when used through the shadowy bodies or their protrusions, seems almost intelligent in its actions, although we know that the intelligence must be resident in the being directing the activity.) Here are the several steps to be taken in making the Huna "prayer" for instant healing, fireimmunity, change in the future, etc. 30
31 (1) The Aunihipili must be trained to put out a "finger" or protrusion of its shadowy body and follow the invisible threads which will guide it to the Aumakua. (2) It must be trained to send thought forms along the paths of contact, as in telepathy and mind reading. (3) It should be trained to generate an extra supply of vital force on command, then to send it along the paths of contact as needed. (4) If contact with the Aumakua is not made, the path must be cleared by removing guilt complexes from the Aunihipili. (5) The prayer must be most carefully made, after due consideration of possible unexpected consequences should the prayer be answered. When final decisions are reached as to what is desired, the prayer is to be formed by wording it aloud three times over, using the will to impress the prayer on the Aunihipili and to build strong thought, form clusters. (6) The prayer when thus made is held in mind and the Aunihipili ordered to reach out and touch the Aumakua. When an answering electric tingle is felt, the prayer is recalled or even spoken again aloud so that it can be sent to the Aumakua with the extra supply of vital force needed to materialize the thought forms of the prayer into immediate or future events. IF A PRAYER IS MADE FOR THE HEALING OF ANOTHER, this individual must be cleansed of all guilt complexes as a preliminary act, otherwise his Aunihipili will prevent the healing.
PART IV. EXPERIMENTATION AND ITS PROBLEMS. MORE DETAILS OF THE HUNA SYSTEM. IN ACTUAL practice it is anticipated that some individuals will excel in the work of calling down the actual healing action from the Aumakua. Others may be unable to do this, but will be able to get patients ready for the actual healing. All experimenters will usually try to learn the simple movements of mind first, but will, at the same time remember the necessity of working toward the end of contact with the Aumakua. Experimenters with mediumistic ability will sometimes be needed to work with the less psychic members. It is probable that in cases of obsession, or attack by angry spirits from "the other side", the psychic members will enlist the help of their spirit guides to "see" the spirit causing the trouble, and to watch progressive results when exorcism is attempted by other healers. This is a special branch of the work and will be in the hands of those especially qualified to undertake it. Obsession and the various degrees of "split personality" are accounted for by the Huna system (as it stands at this writing) in fair detail, but the study must be continued in this branch with experimentation helping to feel the way. It is clear that the low and middle selves are often separated from each other at death, and that, singly, they may attach themselves as "split personalities" to the living, or may completely obsess an individual. If there is amnesia in which a new and different set of memories arrive, it can be assumed that the Aunihipili has been displaced. 31
32 Only this self can remember and store memories in its shadowy body. If there is a change in "personality" but not in memories, only a Auhane has been displaced. If both personality and memory are seen to change, there is a full exchange of selves in the body. Frequently the Auhane is forced to leave the body because of disease or injury, while the Aunihipili remains caring for the body and remembering, but with no Auhane there is no inductive or higher reason, so the insane patient is "irrational". In cases where there is this irrational type of insanity, and/or a complete loss of earlier memories, it would appear to be a definite matter of the human low and middle selves abandoning a body (or being ousted from it in some way) and the body falling into the possession of something which may (1) be subhuman, or (2) may be a very young or injured human Aunihipili. Mediums (and even the insane themselves, when recovering or when their obsession begins) describe seeing these obsessing spirits. Some are distorted or grotesque or dwarfed, some blind, some with features hardly human. The Huna system presents a theory of evolution in which units of consciousness evolve upward step by step from the group units of rocks and waters, through the vegetable kingdom, to Insects, birds and animals. Man has his three selves or separate spirits, and each learns the lessons of its level and then Graduates into the next level above. As an illustration we may call the Aunihipili a first grade student, the Auhane a second grader, and the Aumakua a third grader. Each self is associated with the self next above it in the triune man. In this way the Auhane trains the Aunihipili so that it eventually is ready to become the Auhane of a savage, and, when Graduation time comes, is born into a savage body. It is then a Auhane and is ready to begin learning, through several lives, the use of inductive reason. In this new savage body there is a new Aunihipili which has just graduated from the animal kingdom. It may have been the self in a very intelligent pet dog, and it begins its schooling under the new Auhane. With and above them is a Aumakua who, according to Huna, has not just graduated into that level, but who has been taking a long training in being the oversoul of the lower kingdoms, perhaps as a group soul. (This group soul idea is not greatly important to practical work, but is very interesting.) The Aumakua is called "the trustworthy parental self," and . is supposed to have to demonstrate its trustworthiness before undertaking the supervision of human Aunihipili and Auhane selves. From this school of selves there are those who "play hookey." By accident or otherwise the Aunihipili and Auhane selves sometimes get separated at the time of death, or when insanity is caused by disease or injury and the Auhane is forced out of the body. The low selves, when alone and not supervised by a Auhane, on "the other side" are given to efforts to get back into a body as parts of "split personalities," or as obsessing spirits. They attend seances and pretend to be normal two-self ghosts, They can read the minds and memories of sitters and will pretend to be a dead friend or relative, even some famous historical character. They are unable to use inductive reason and, while usually as friendly as a stray dog trying to find a new master, eagerly say what they think the sitter would like to hear. Frequently they are very hard to recognize for what they are, and the bright banner of Spiritualism has been besmirched by their lack of logic, lies, and trickery. A most surprising situation is sometimes found in instances where the Aunihipili of some advanced individual has, after or before the time of physical death, in some way learned to contact the Aumakua and present to it both a thought form prayer and a flow of vital force. (Here we see another evidence of the Aumakua�s almost automatic response to this stimulus.) This Aunihipili has the memories of its past life and so does not forget the mechanism it has learned to use. It is, however, irrational and childish. It first finds a living person from which it can steal vital force, usually an adolescent boy or girl, and then gets into mischief. It makes its prayers and becomes more than the ordinary poltergeist (who merely uses stolen vital force to break or throw things). It 32
33 becomes the super-poltergeist who can get fire�immunity, or who can apport fire or water or stones, or do other things. In Italy in recent years a child and her grandmother were bothered by such a spirit. Fire was constantly being kindled near them or in their beds or clothing. In other cases water was apported and used to drench the victims of the joke at odd times. In France paving bricks were apported and hurled in a stream at a certain house for some -days and nights. They were apported through the roof and fell thudding inside the rooms, but they were dematerialized as swiftly, so the piles of stones never grew high. Similar cases of stone throwing have been reported from, the wilds of Malaya and Java. It is evident however, that the Aumakua exercises some control over such performances, because no permanent injury is done those upon whom the tricks are played. (If a Aunihipili is using stolen vital force without contact with its Aumakua, it may move objects and sometimes come very near to injuring the living.) The Aumakua allows us far more use of free will than the average parent allows a child. In the animal world free will is allowed on a grand scale and animal eats animal, but the evolution of the units of consciousness is not greatly delayed. There are always fresh bodies to enter. Instincts, however, rule the lower kingdoms and in obeying the instincts little free will is allowed. Birds build nests after certain set patterns and in season fly north or south. There is order behind the seeming confusion caused by the evolution upwards toward the stage when a complete free will can be obtained. This final achievement may come after graduation from the Aumakua level�our minds are unable to reach that far and so we cannot be sure. We are going to make the effort to learn to use Huna, and regain the direct help of the Aumakua and its associates of its high level. It is very important that we come to know as much as possible of the actions of the Aumakua in the production of psychic phenomena, especially physical phenomena. Spirits who attend seances are not always what we should expect them to have become before they could contact, and gain the help of, the Aumakua. The spirit, known as John King, was given to boasting that he had been a murderous pirate in life. He was a rowdy who was not even slightly sanctimonious. His morals might well have been suspect. But, like the Aunihipili super-poltergeists just discussed, he was able to get Aumakua help upon request and produce exciting phenomena. Nearly all the phenomena of Psychic Science (excepting premonitions, ghostly appearances and the like) have been produced by spirits who are able to contact a living medium and use her vital force or that of a circle. A very few of these spirits are able to produce physical phenomena, (apports, materialization, etc.,) but those must have learned in some haphazard way to touch the Aumakua and present the right thought forms, with vital force sufficient to get phenomena produced. The point is that none of these spirits know Huna. They have all tried more or less to answer the questions of the living as to how they produce the phenomena. Their answers have been as impractical (and often as illogical) as those given by living psychical researchers. In a hundred years of speculation not a single theory has been put forward which would furnish an acceptable explanation of more than a few simple items in psychic phenomena. In offering a general theory that covers the field except for the mechanisms of a few still dark corners, Huna promises to break the stalemate that has stopped Psychic Science for three decades. The same can be said of our badly stalemated Psychology and its allied sciences. Religion has been stalemated for some time, the older forms for many centuries, and the newer forms which included modern psychological discoveries (New Thought, Christian Science, Unity, etc.) for about as long as Psychology and Psychic Science have been bogged down. In the new religious forms, the mechanisms and theories of Huna were partly, if indistinctly, grasped, with the result that instances of healing body or circumstances are frequently recorded. Here we find much evidence of the fact that Huna, in white hands (the darker races are naturally more psychic, which is an advantage in some practices) will work. If so much has been done with 33
34 such incomplete knowledge, a vastly greater accomplishment should be made possible now that we have more complete understanding of elements and mechanisms. We should soon be producing the desirable phenomena of the seance room without calling on the spirits of the dead for help and without the need for a medium. We will endeavor to use the circle as a source of vital force, each sitter donating a little, and the leader of the group creating the thought forms of the "prayer," making touch with the Aumakua, and getting its assistance (and that of its fellows) in healing projects. In England, during World War II, an experimental group endeavored to use Huna methods through the ritual of the Church to open the doors of heaven and invite the Poe Aumakua to take a hand in ordering affairs in the world. Unfortunately, it is impossible to know whether fortuitous turns in the struggle were aided or caused by such efforts. It was a splendid gamble and, considering the world situation since the war, might well be undertaken on a large scale lest the free will allowed us on this level bring us to ultimate social or even physical disaster, We do not know to what extent we can depend upon the Universal Associate High Selves (or Beings above that) to help us work out a social system which will provide justice, freedom, and an order in which we help one another instead of competing selfishly and with the fierceness of the animal kingdom. The English group tried to call for the prophesied "World Judgment" to balance race injustices, no matter which races were found at fault and caused to pay a price for bettered world conditions. We can be safe in saying that, for a beginning effort the experimental groups�when organized to work on a large scale�cannot go wrong in formulating a "prayer" envisioning reforms which would tally with the Golden Rule. Even the negative version, "Do not unto others�" would be a great tool if we could use it. Later, as this study of Huna progresses, every effort must be made to see whether or not we can get from the Poe Aumakua glimpse of a perfect plan for a world social organization, or, failing that, help in formulating a plan of our own which we can perfect in the course of time. The Huna lore of old pointed to normal living as the great criterion. Each living thing was thought to be in its intended stage of evolution, and there was sufficient time for all to grow upward. Family life was good. All normal living was good. There was no doctrine of asceticism and self-denial. There was plenty of time to grow to the stage where, Graduation into the next level of consciousness was due. This is in strong contrast with certain dogmas which crept into Christianity and other early religions. The contrast needs to be stressed. All of us cannot "sell all and give to the poor," else we would have nothing but poor beggars. All of us cannot leave friends and families and take the yellow robe and beggars� bowl of Buddhism. All of us cannot become hermits living half starved in caves hoping to find God. The practice, so common in India, of leaving friends and family at forty and retiring to monastic life in order to "see God," is not justified in Huna. In Huna one teaches or helps or heals, each according to his ability, even when he has come to be able to touch the Aumakua, whether once in a long time, or at will. PART V. HUNA AND THE SEVERAL RELIGIONS THE ANCIENT system of Huna seems to have been known in full form in Egypt at the time of the building of the Great Pyramid. This would give us an approximate date of 2600 B. C. (There may have been "Atlantean" origin of Huna as far back as 50,000 B. C. This is all purely speculative.)
34
35 After the building of the Great Pyramid, named "The Light," according to the legendary oral history of the Berber kahunas, the Secret Lore, or "Light" as it was also called, disappeared with the tribes who knew it and who migrated largely to the Pacific, or, in the case of one tribe, to the Atlas Mountain region of North Africa. In Egypt the Huna lore was kept secret and the language (later the Polynesian) was never reduced to any form of writing. This language bears every evidence of having been the one used when terms for the several elements in Huna were invented. Small common root words were united to make longer words, each root describing some feature of the thing named. (Or some long and complicated meanings were represented by short symbol words used as a part of longer terms.) It is, therefore, evident that peoples speaking what is now a Polynesian language, were the original holders of the knowledge of Huna. Otherwise the words would be artificial, or substitutes, and their root structure not uniformly a source of the full word�s meaning. The tribes who lived in or around Egypt, migrated, touching India and other lands and leaving behind them parts of the original Huna which can still be identified in various religions. In India there is a great similarity between the idea of Pranic energy and the three voltages of vital force used by the three human selves. Perhaps the division of the pranas into forty odd kinds (for taste, sight, hearing, etc.) came later when the practical use of Huna was forgotten (if ever fully known). The same may be said about the ideas relating to the three shadowy bodies inhabited by the three selves of man. In modern Theosophy, which is drawn from the several religious systems of India, we find the three shadowy bodies expanded to seven, of which some are supposed to house elements related to emotions, or mind, or to be of an "astral shell" type. The idea of thought forms was well preserved, and, while not known in such detail as in Huna, was recognizable in terms of the Old Secret. The Bhagavad Gita treats of our Aumakua, and of the two lower selves considered as a single self. The triune idea was perhaps known after a fashion, but was applied more to the gods. The doctrines of reincarnation and karma, while enlarged, as were the ideas of prana and the shadowy-bodies, retained some of the original significance. In Huna the matter of evolution through a series of incarnations was part of the general system, but the theory was made to fit the changes brought about in the course of Graduation from one level of consciousness to the next. It is apparent that it is not the same man who incarnates after a Graduation in which the Auhane and Aumakua have stepped up, leaving the Aunihipili to take over as the Auhane in the next incarnation, and a new Aunihipili to join the man from the animal level. The involutionary idea of a man being forced back to become an animal. In some incarnation cause of "sin" has no part in Huna so far as has been ascertained. The doctrine of karma applies, in Huna, only to the law of cause and effect as it operates under the free will in single incarnations. Alter death the man makes a thought form world or "purgatory" in which he lives as in a dream, and there such things as he may have on his conscience haunt him until he has made what amounts to a retribution. As memories are not carried from incarnation to incarnation, and. as no mechanism has been discovered for carrying the results of past sins or good deeds across, it would seem that what karma there may be, must be in the hands of the Aumakua. Perhaps the Aumakua sees that we are punished for hurts done others in past incarnation, but in any event, the idea of karma would have to be made to apply individually to the three selves of man, as in the idea of reincarnation. It is evident that the law of justice in the animal world (to which the physical body and Aunihipili seem to belong) is quite different from the law of justice conforming to the inductive reasoning powers of the Auhane. The justice of the level of the Aumakua is probably still different. Be that as it may, Huna recognizes no karmic law which says that a man must be forced to suffer from illness, accident or social tangles to expiate past-life karma. 35
36 In Theosophy much stress has been placed on the Masters. Under Huna a master would be one who was able to contact the Aumakua and get help of a "miraculous" nature. It is unfortunate that so little can be learned about these highly evolved legendary men or their activities. It is, however, very possible that men can evolve, come to know the Aumakua, and Graduate to the levels above in orderly fashion, and still have no definite and detailed knowledge of Huna. In all races we have had our saints who have reached their elevated state through a deeper inner realization of the great verities, rather than through what might be called a scientific understanding of themselves and their elements. IN CHRISTIANITY there is to be found much of the Huna lore, some things badly overlaid with dogma, or distorted, others in a surprisingly good state of preservation. With the beginnings of the early Churches, many rites and practices were adopted which, while not well described in the New Testament as it has come down to us, belonged to Huna. With the passage of time the rituals of the Church (Roman, Greek and derivative Churches), came to be used with little understanding of their original purpose. The injunction of Our Lord to go forth to all the world, healing and helping, could not be fully obeyed. The healing mechanisms were gradually lost until only their outward forms remained. After the Dark Ages there were many who sensed this lack in the Church, and who tried to get back to the early and more practical doctrines by fresh studies of the Bible. The protests against priests and rituals rose in volume, and Protestant Churches were formed. In these the priests were discarded and the members tried to find God for themselves, through Jesus as the Son of God. The trend was back to the austerities. But still there was little healing of a predictable kind. In modern times the science of psychology began to take wavering form soon after the discovery of mesmerism. Quimby, a New Englander, and after him, Mrs. Eddy, recognized and tried to use for healing the "Wisdom" and the "Power," which was a recognition of the Aumakua and its high mana force. Elements from Indian sources may have given the idea of "holding the thoughts," and a denial of unwanted conditions was used with even better results than might have been expected. In New Thought much the same methods were used, but with less drawing on Christianity in constructing new doctrines and dogmas. The Unity movement in Christian circles followed the trend with new applications of doctrines and dogmas in many lesser Mental Science groups where a religious approach was kept, similar steps toward better understanding were taken. But as these were all steps largely made possible by the advance of knowledge in the science of Psychology, and as this science became stalemated some decades back and could offer no more guidance, the modern religions also bogged down, and then began slowly to freeze their dogmas and reject outside ideas. For Christians, the understanding of Huna is not difficult. The teachings of Jesus have much in common with the older lore. Jesus demonstrated ability to contact the Father at will and, in explaining the miracles, pointed out the fact that it was through the Father that those things were possible. The kahunas believed that instant healing was possible only through the Aumakua, which was to them the Aumakua or "Older, most trustworthy parental" Self. As the Christ, Jesus is often considered universal in nature. The kahunas believed that all High Selves were so closely related that they could as one unit aggregate of consciousness, and thus take on the universal aspect, even while remaining individuals. Jesus was closely identified with the Father, being a very part of Him, or Son. The Father worked through him and seemed to be in him. This feeling that the Aumakua is inside one, is explained in Huna as a sensation experienced when contact with the Aumakua is made, through the mechanism of the connecting thread or cord of aka material. Thought forms of future events are brought to us 36
37 from the Aumakua along this cord and are presented to the focus of consciousness, of the Auhane , "inside" us. We do not get the impression that our premonitions or premonitory dreams come from without, but from within our own physical bodies in some mysterious way. (It may be, however, that, at rare intervals, the Aumakua actually may enter the physical body in its aka body.) Jesus told of the love and the joy of the Lord. Worshipers of many faiths have felt the sudden emotional surge of love, joy and devotion that comes to bless the devotee. The kahunas knew it. It is the reaction of the Aunihipili when able to contact the Aumakua. We, who are the Auhanes, have no ability to cause emotion. That is part of the mentation peculiar to the Aunihipili. But we can and do share the emotions generated or felt by the Aunihipili. The joyous emotional upsurge, like the feeling of an electric tingle, are common indications that we are in contact with the Aumakua. This is our most tangible sensory proof of the verity of the Aumakua (or the "Comforter" of Christianity. The Aumakua is also the counterpart of the Holy Spirit in Christianity.) In India a religious state known as samadi is attained. It is this same emotional joy and love and devotion. But contact of this nature is not made through religion alone. The telepathic experimenters and others, working with psychic abilities, often report such contact. It is unpredictable in its coming, but unmistakable once it comes. In Upton Sinclair�s book, Mental Radio, his wife has been quoted as she writes of her methods of using telepathy. She speaks of the conscious mind and the subconscious but knows another consciousness which she calls "The Deep Mind." She tells how she finds the telepathic impressions from the subconscious (our Aunihipili) dim, fragmentary fleeting and not always accurate. But sometimes the "deep mind" seemed also to answer her questions, and its answers are unmistakable, clear and convincing. With these answers there comes a great feeling of "gladness," and in describing this type of experience on page 201, she undoubtedly shows that she has frequently touched the Aumakua. In healing work, Jesus at times used a physical stimulus to accompany words and commands that unquestionably may have had strong powers of suggestion. Recall the blind eyes covered with a mud made of earth and spittle. This is similar to the kahuna use of a physical stimulus to accompany and strengthen suggestion. Jesus sometimes forgave the sins of those about to be healed, but not always (see the case of the blind man). The kahunas ordered their patients to make amends for hurts done others, then used some physical stimuli to aid suggestion in draining off guilt fixations. (So that the Aunihipili of the patient would be restored to a condition in which it could be healed by the Aumakua. This condition was one in which the "path" of contact with the Aumakua was said to be "unblocked." It was the condition of feeling oneself cleansed of guilt. It was a condition necessary to the restoration of faith, without which no healing was thought possible.) The concept of "salvation" is not a definite mechanism in Huna. It was believed that men could, however, be greatly helped and saved much stumbling about, if they could be told that there was an Aumakua and that it could be touched and asked for aid and for a certain degree of guidance-underfree-will. This belief was expanded in India to become the salvation to. be obtained by breaking the chain of reincarnations. The grip of karma was to be broken through having all sins worn out by suffering. In Christianity we find only indefinite traces of the doctrine of reincarnation. Karma is found only in the day to day application of the law of atonement for sins. The Jews hoped for a Savior to redeem the race from bondage. The redemption in Christianity was from accumulated sin�a slightly similar idea to that of karma. 37
38 Jesus, as the Christ, can well be understood in terms of Huna. In Huna we cannot pray directly to the Beings higher than the Aumakua. We must ask the Aumakua to exert its superior mind power in our behalf and, so to speak, send on any prayer or praise of ours which should go to God or Higher Beings. Christians are, likewise, directed to address all prayers to God through Christ. Jesus said that he would pray to the Father for the disciples, and in this aspect he stood as the Christ or Aumakua, if we are to judge by the light of the Secret lore. The externals of the reconstructed Huna system are cold, but within lies all the possibilities of those deepest, warmest responses to the Aumakua. In the old religions, even when stripped of healing, there has remained something so mystical and deep that even when dimly sensed we are swept by waves of nostalgic longing to get back to some greater verity of being. The new church, the "Huna Fellowship," has been envisioned as one in which the lost things will again be known and used. In it we will perhaps get quickly back to those nearly lost verities of experience�restore our touch with the Aumakua, and through it with Ultimate God. To those of us for whom religion has been a deeply integrated part of our lives, the prospect of such a restoration has about it a breathless quality of expectation�a quality of upward surging. It will not need to be described for those who feel it for themselves. PART VI. THE EXPERIMENTAL APPROACH TO HUNA. THE PROOF of the pudding is in the eating. The proof of the correctness of the reconstructed Huna system is its workability. Huna worked for the kahunas. It should work for us. A long and detailed explanation of how the conclusions concerning the elements of Huna were reached, may be of academic interest in years to come, but at this time experimental groups have agreed to accept all conclusions as tentative and see if they are workable in practice. Additions and corrections to conclusions can best be made during and through, experimentation. Very little has been learned about the methods used in former years to train the kahunas. In Hawaii the children were sometimes taken to the mountains by their kahuna teachers and taught the lore. But the only thing recorded was that the training began at about the age of thirteen, and that its first stage of success was indicated when the youngster could hold in his (or her) hand a small piece of fragile pumice stone, say a "prayer" and cause the stone to crumble into dusty particles without using physical force. In beginning her Instruction of W. R. Stewart, the Berber kahuna gave daily talks on the legendary history of the tribe and began at the top of the theories by discussing the concepts of God, then of each level of consciousness and being below, bringing consciousness down to its deepest immersion in matter and starting it on the upward swing. At the beginning period of the training she took the young Englishman and her daughter to hilltops and there showed them how to contact the Aumakua level and the beings who directed lower forms of life [Akua Makua]. One day she asked that birds be instructed to gather at the hilltop, and very shortly a large number of birds of various kinds gathered. She asked the Akua Makua to show itself as a form and they saw a dim outline of something that had a human face but a large bird like body. Snakes were called together, on another day, and within an hour a surprising number of them were to be observed on the rocks or soil or in the bushes. They did not come near the three who sat on the crest of the hill, and departed swiftly as at a given signal. No Aumakua was seen at that time. 38
39 Stewart was unable to explain, in later years when telling of his experiences, why his teacher had not foreseen the danger of a stray bullet�the bullet which killed her before her instructions had reached the practical stage of. training of her pupils. He expressed the opinion that she had failed to ask to be shown the future, not anticipating a danger so remote. An interesting point in the preliminary teaching of Huna theory was explained by this teacher. She said that it was taught that in the course of evolution the animal called man became ready, and then a god came down and assumed the place of a Auhane, living inside the animal body, training the Aunihipili, and causing changes in the brain to enable inductive reason to be also the "will." The animal mate of the first human was soon put into a deep sleep and the Aumakua into male - and female parts, the female part entering the female body. The teacher thought this old Huna legend was the original of the Adam and Eve story. She pointed out the significance of the division of the Aaumakua, by saying that when it was divided into two parts to rule over two animals of opposite sexes, it lost its god-like powers. It could no longer see the future without help from above, nor could it change matter or directly control nature. This was, she thought, the original idea of a god incarnating in a man animal, and so making the supreme sacrifice of itself, to make possible the salvation or continuing upward evolution, of living things on the earth. When Stewart mentioned the idea of "soul mates," she said that all consciousness was male-female. Human bodies are presided over by a mated pair of low selves came together only superficially. The middle selves could think identical thoughts and could come more closely together. As Aumakuas, perfect union could be attained through an interblending of aka bodies and a union of consciousness. This interblending, she said, enabled the creative work of the highest order to take place. It was her practice to "pray" that her Aumakua Mother-Father parts come together to hear her further requests and take action of a "magical" nature on them. Continuing her account of theory, he pointed out the fact that all telepathic and other actions of mind or aka body materials was greatly easier and more perfect on the level of the Aumakuas, thus became possible for all Aumakuas to form a single interlocking unit (we would say, a Christ Consciousness or Universal Mind in our new Christian religions), but at the same time, paradoxically, the unit Poe Aumakua retained their individuality. Because of this close association of Aumakua units, the thoughts of people on the earth level were considered in their relations to others, and their combined thoughts evaluated to make their futures. The future of each person is dependent on what his associates, or even strangers, do as their individual futures unfold. In other words, our futures are made for us in relation to our associates and through some form of cooperation of the Aumakuas of ourselves and associates. This rapidly becomes such an involved mechanism that we are forced to remember that we can have but a very vague understanding at best of the Aumakua and its powers and form of mentation. It is because of this inability to understand the Aumakua level and its ways of doing things, that we make wild guesses, and these guesses become fresh dogmas which gradually snow under the basic things. In Hawaii from the time that Dr. Brigham began the present investigation, no kahuna ever revealed the Huna lore to any extent. They spoke of the two lower selves and of the Aumakua, which they referred to as one of the gods or "the god." Not GOD. W. R. Stewart made a study of the common and religious secret (Polynesian) language in order to understand his Berber teacher, and thus was told in detail the exact meaning of important words. But in Hawaii neither Dr. Brigham (nor later, the writer) could have understood the native words, even if used to explain Huna. (Of course, there were no counterpart words in English known to the kahunas which would have enabled them to describe the lore.)
39
40 Missionaries arriving In Hawaii in 1820, soon made a dictionary of Hawaiian words, but at that time there were no words in English for such things as the three selves and their aka bodies and the three voltages of mana, nor for thought forms or invisible threads of aka substance. The words for the low, middle and Aumakua were, respectively, Aunihipili, Auhane and aumakua. In the dictionary (still in use today) these were assigned the meaning of some variety of ghost or spirit of one deceased. The three terms used for the three mana voltages, low, middle and high, were, respectively, mana, rnana-mana, and mana loa. These were translated, in the order given, (1) "supernatural power," (2) "to branch out and form several divisions" (which was the symbolic stepping UP of voltage), (3) "strongest or divine supernatural power." (Of interest here is the use of mana with the causative: ho`omana, which means, "to worship." This is another example of the kahuna use of words as symbols of more complicated mechanisms. This "worship" is the act of generating an extra supply of low voltage mana, then making contact with the Aumakua, and presenting the prayer thought forms, with the supply of mana, to be stepped up in voltage and used to materialize the prayer into fact.) It was not until late in the investigation of Huna that the writer discovered how badly the words used by the kahunas had been mis-translated and misunderstood. It was only then that fresh translations from the roots of the words, and studies of the symbol meanings of terms, gave an insight into the significance of observed practices. In no long time the system was uncovered in outline. Later, the information held by W. R. Stewart added greatly to the outline, especially in its theory and in the matter of the origins of Huna. Until a little headway had been made in the West toward developing the psycho-sciences, it would have been all but impossible to reconstruct Huna. However, with a partial understanding of the subconscious and conscious as parts of mind, of manas of two voltages, and of mesmeric and hypnotic forces of suggestion, it was possible to see that in the beliefs and practicesof the kahunas (and words used by them) there were to be found definite parallels for our psychological ideas. At first an attempt was made to fit the kahuna ideas into the modern ones, but soon it was realized that the task must be reversed and modern ideas changed and expanded to fit those of the kahunas. The same thing occurred in examining the materials of Psychic Science and those Huna ideas retained in recognizable form in religions. In the New Testament there were many passages which, when Huna was understood, could be made to fit neatly into the Huna meaning. But before Huna is understood, the meaning was not such that it could be used to add clear and definitive parts to the old lore. For instance: In Luke 8:5 to 16, we read the parable of the sower and that the disciples were told, "Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand." A study of these several passages would seem to promise a glimpse of the mysteries. With a knowledge of Huna one can open up the possible meaning of the parable. In the parable the sower scattered seeds, some of which fell in good soil and grew, some of which fell on barren rock and withered, and some of which fell among thorns and were crowded out. In kahuna lore we have the idea of the thought-forms of prayer. These have to be carefully constructed to. include no thought of doubt or fear or of a contaminating negative nature. This prayer must be planted in the correct place, or aka body of the Aumakua. If it is scattered elsewhere it falls on barren rock. If the prayer includes doubts and fears, these can be said to "crowd out" the desirable thought forms. In Hawaiian, the word for "seed" (a symbol of the thought forms) is ano�ano, This word and its root, ano, give several meanings when translated. The following list of meanings taken from the 40
41 Hawaiian dictionary will show how this word can be used as a symbol to cover much of the mechanism of creating and offering a thought form prayer. 1. "A solemn stillness. A sacred place." (Note that this sacred place is the Aumakua to which the prayer is directed.) 2. "Expression of certainty of something doing or to be done." (Note the faith indicated here.) 3. "Now, at this present time, immediately." (Note the idea of the instant reaction of the Aumakua in answering the correctly made prayer.) 4. "Seed or seeds." (Note: This is the basic symbol of thought forms in a prayer.) 5. (Root ano alone). "The meaning of a word or phrase. Likeness or image of a thing. The moral quality of an action, as good or evil, or the moral state of the heart. To change or transform. To change the external appearance. To set apart or consecrate for a special purpose. Doubt or fear." (Note how these several meanings can indicate some phase of the making of the prayer thought forms. The guilt complexes are implicated in the "moral" element. The image of the thing or circumstances desired, is found in the thought form prayer, which is transformed or changed into the answer to prayer, by the Aumakua. In making a prayer the element of fear or doubt must always be present and can never be safely ignored, for if there is a thought form of doubt or fear mingled with the prayer inadvertenfly. It is a sowing on barren rocks or among thistles.) Similar studies of many Hawaiian words used by the kahunas have been a great help in understanding how they thought and what they believed. Our experimental groups will have to blaze a pioneer trail through the wilderness ahead. Fortunately the mechanisms of Huna are simple enough to be understood, and the materials upon which they rest are sufficiently logical in nature as not to cause their rejection before they are examined and compared. There is no necessity to affront our reasoning selves by a denial of the reality of the world about us. To understand the ability to see into the future we do not need to try to see time and space as a single fourth-dimensional entity . Free will and predestination need no longer be stumbling blocks. The dogmas of "sin" boll down to simple concepts, and take on new meanings since we know the nature of the complex. An experimenter may be of any religion or hold any set of scientific convictions, but will, of necessity have to set his or her previously gathered convictions to one side while considering Huna and experimenting with it. This ability to be of an open mind is important. As few of us have a natural ability to use or produce the simple movements of thought forms, aka body materials, or manas, these abilities must be lea learned. There is, of course, nothing to prevent an immediate effort to contact the Aumakua and obtain fireimmunity or instant healing, but it is thought that, for the average person, this effort should at least be made parallel to growth in simpler abilities. Fortunately for us, these first steps are not new or incredible. There is a fine literature to tell us the experiences of others in learning to use telepathy and mind reading. We need only study those accounts and read into them the elements from Huna which better explain their mechanisms. Any library will have at least a few books on these subjects. Upton Sinclair's, Mental Radio, Eileen Garrett's, Telepathy, and Dunninger�s, What�s On Your 41
42 Mind, are excellent, as are several others. Dr. Rhine�s on Extra Sensory Perception are heavier but useful. Experiments along these lines�a daily practice is indicated�will also bring some clairvoyance, in which distant scenes may be observed or visions of the future may well up from storage in the Aunihipili (or come directly from the Aumakua through the Aunihipili.) Psychic abilities of other kinds may also begin to show themselves, and even the presence of those on the "other side" may be noticed. For those who wish to invite dreams of the future, and through them an early but unpredictable, contact with the Aumakua, Dunn�s book, An Experiment With Time, will give a simple method which has repeatedly been demonstrated by readers on first trial. Everything is grist for the experimenter�s mill. He may invent new practices to develop his abilities. There are few limitations in this new field where each individual is a pioneer. A slightly different development is needed to be able to cause the Aunihipili to protrude a part of its aka body to a slight, or greater, distance. The kahunas speak of this as "sticking out a finger" of the aka body. With this "finger" must be projected a fractional part of the five senses, which are naturally resident in the aka body (and which are removed from the physical body at death). These senses are usually tightly integrated with the organs of sense in the physical body, and it is only after some practice that most of us can protrude a "finger" containing some shadowy body sensory organs. This training can be begun by trying patiently to get the Aunihipili to go out and get an impression of some object, concealed in a paper box or container, then bring the impression back to show the Auhane. The order is, "Go sense it, and then come back and show me what it is." (One experimenter found that his Aunihipili went out to see what was in his row of small cardboard boxes, but did not understand that it had to make an image of things seen, to show to the Auhane.) The Aunihipili is much like a dog who chases a ball, but does not bring it to his master until patiently coaxed. The Aunihipili is like an animal and must be treated with kindness and coaxed. If suggestion or auto suggestion is used in this training, it must be acceptable to the Aunihipili or it will reject it and refuse to take part in the work. If the work is made into a game, it will go much better. Under hypnotic influence or when in a trance condition, individuals have often been able to see with the eyes closed, or through the skin. The shadowy body of the Aunihipili can be projected to a distance during sleep to use the five senses in observing distant things. (See Astral Projection by Carrington and Muldoon.) The blind now are taught successfully to project "fingers" of the shadowy body to sense the location and nature of obstacles placed before them. (This adds to the theory that an echo of sound is caught by a mysteriously quickened sense of hearing and used to locate and identify the obstacles. Sound only helps in projecting the "finger" in the right way. The failure to sense obstacles in a snow storm with a silent fall of snowflakes, may not be the fault of the silence. It may be the difficulty caused by the multiplication of small moving objects between the blind person and larger obstacles.) A "finger" can best be projected following the guidance of a shadowy thread or sound track, but can also be projected at random without them.) In this projection practice, the experimental groups just formed at the time of this writing, used sets of five small pill boxes, placing a variety of small objects in them, and mixing the boxes around with closed eyes. Fingers were laid on the boxes or they were looked at from a short distance. Several experimenters learned almost at once to project a "finger" and get a sensory impression of the contents of these boxes. No one was perfect, but one young lady successfully picked out a box 42
43 containing keys five times in succession. Another correctly identified five out of six objects in one try. Objects were twice correctly identified on first try from across a room. It is most exciting to find that one has these abilities and to watch them begin to develop and show themselves. (It will be still more exciting when one can place a hand over a flame and not be burned, or cause instant healing.) As experimental groups progress in their training, there will come the fascinating effort to see if we can contact the Aumakua and get apports, materializations � the physical phenomena of the seance room, but WITHOUT the mediation of spirits working through mediums. Experiments will be made with the curious properties of the mana force, especially as it is projected "fingers" partly filled with ectoplasm substance, (slightly densified or thickened shadowy aka material) body. Baron Eugene Ferson demonstrated some of the curious properties of this mana force of ours. His books may be found in some libraries. Other studies of the force may be found recorded in Nandor Fodor�s excellent Encyclopedia of Psychic Science, or in some of the many books on . psychic phenomena. The kahunas made use of this mana in several ways, and we may be able to do much with it. The mana is increased in the body by a simple act of will. A variation of the Ferson method works well. In it one stands with hands outstretched at the sides at shoulder level, and with feet well apart. One then makes the affirmation, "I am accumulating a large extra charge of bodily mana. I feel It tingle in my hands." One soon learns the trick, or rather one�s Aunihipili learns it, and the presence of the extra charge creates a tingle in the extremities. If a person or animal is stood before one so charged, and facing away from him, hands may be placed on the person�s shoulders or on the animal�s rump, and, when drawn away slowly will exert a strong magnetic pull on the person or animal. [Max took Baron Ferson�s course, The Science of Being while still a young man in Honolulu. He and a friend of his experimented with Ferson�s techniques. Max obtained a small puppy, and built up a surcharge of mana, and was able to pull the puppy backwards across his linoleum floor in his kitchen several times before the puppy grew tired of the "trick", and turned around and bit him!] There is much in this corner of the field yet to explore. Normal health and mental balance are necessary qualifications for anyone who proposes to carry on experiments. If the work leads into psychic experiences where the spirits of the dead, (or Aunihipili spirits) are seen or felt, great caution should be observed, and the help of an experienced medium obtained if further work in this direction is to be carried out. While lack of fear is in itself a protective element, one should know when to let well enough alone. Obsession is possible. Deep breathing exercises often help to get one ready to begin experiments. Accounts of the uses of this simple mechanism will be found in many of the books on telepathy and mind reading. Deep breathing with a willed effort to accumulate an extra charge of mana is good if one is to use any form of auto suggestion to try to get the Aunihipili to act as desired. The breathing is an excelent stimulus to accompany auto suggestion, as are spoken words of command. The yogi of India have learned to breathe deeply for a time and suggest themselves into a deep trance condition. It is probable that an excess charge of mana may be taken by the Auhane and raised in voltage to use as a power in giving suggestion to the Aunihipili. The low and middle selves are driven apart by the impact of a very large charge of vital force from without. This may come from a mesmerist and need not be accompanied by the transfer of thought forms in suggestion. Hypnosis, on the other hand, uses far less vital force and either worded or silently projected thought forms of suggestions. The kahunas in Hawaii in the old days used their wills to cause very large charges of vital force (low voltage) to enter wooden sticks. They could toss these sticks at the enemy during battle and, upon contact, rendered the one touched unconscious. The American Indians had medicine men who could accumulate such a charge of vital force that at 43
44 contact through a finger placed on the chest of a strong brave, the brave would be rendered unconscious. In raising the dead, a large supply of mana is poured from the hands into the dead body and the Aumakua is asked to restore the conditions necessary to life. The low and middle selves belonging to the body are called and commanded to make their way back into the body. Dr. Brigham watched this process and made note of the odd fact that the spirits (lower selves) were ordered to reenter the body through one of the great toes. Incredible as such operations may seem to us, we must take care not to crystalize our ideas of Huna. We do not know where the limit of actions may lie, nor what limitations are natural to the Aumakua. By no means should we put an arbitrary limit on phenomena until there is evidential reason for doing so. The reconstructed system of Huna is a religion, as it always was in its original form. Religion is a belief in Higher Beings and a Supreme Being, as we accept the idea of religion today. But in essence religion is the science of man and his relation to Higher Beings. Huna includes all that relates to the knowledge of man and his three selves, and all that the Auhane can grasp of the nature of God, even all that the Aumakua can reveal concerning Beings higher than itself. We will try to reconstruct Huna in its works, philosophy and organization. We will have our Church, and our healers or "priests," classified according to their degrees abilities and duties. We will have our laity. We will have everything but the old cult of secrecy. Surely humanity has advanced to the point where all are entitled to know as much of any truth as they are able to grasp. The new church, the "Huna Fellowship," is being incorporated as a non-profit organization under the laws of the State of California, How long it will take to complete the experimental work is hard to predict. At this writing it is just being organized. Word will have to be spread of the project and its materials. Many shoulders must be put to the wheel. Membership in the Huna Fellowship will be open to all applicants of sound mind and morals, regardless of religious or racial affiliations. Experimental members will give what time and talent they have to experimentation. Sustaining members will offer their various contributions and help, and encourage the experimenters. Associate members will do what they can, watch progress sympathically, and spread the news of the rediscovery of the Huna system. All members will be eligible for such benefits as may be made available when and if healers are developed. In due time it is anticipated that a foundation will be established for, or within, the organization, and places be provided for church use and hospitalization. As there is no necessity for the denial of the reality of physical or social ills, in so far as Huna is concerned, these things can be approached in the ordinary way. It is only when ordinary remedial means fail that recourse must be taken to the psycho-religious healing practices of Huna. Of course, the day may come when people learn to contact the Aumakua for themselves, and will heal all their ills through its help, but that day is hard to imagine. In practice, physicians of the several schools, psychologists, and healers will work together. Much of the healing done by the kahunas was of the slow or psychological kind. This form of healing may turn out to be a great help to medical, surgical and manipulative healing. Patients applying for healing will probably present medical records, then be conditioned by psychologists to get them free from guilt and other hindering complexes. This will save the time of 44
45 those who will then contact the Aumakua and construct the prayer for instant (or less than instant) healing. There must be no retrogression. All available knowledge must be used wherever possible. One definite innovation, however, will come in the healing of social tangles and circumstantial ills. Healing in this classification will begin directly with the use of psychological conditioning after a preliminary study of the individual case. A decision will bereached by the joint efforts of patient and psychologist as to just what changes in conditions are to be requested. After that the healer will take over to complete the work of presenting the prayer for a changed "future" to the Aumakua. Work under this classification is of far more importance than would appear at first glance. It has many ramifications. Its implications are great and vital to health and happiness. The prospect before us seems very bright indeed. At last we have before us a basic psychoreligious system which seems to be a serviceable restoration of Huna. We can be certain that this system was not merely a jumble of dogmas and superstitions. In it we have at last a system known to have worked right up to modern times in the hands of the kahuna fire-walkers and healers. Even more encouraging is the fact that we have the scientific knowledge which may help us begin bringing the ancient basic system to further perfection and workability. We inherited Mathematics and Astronomy from the elder races, and we have been able to bring both to much higher stages of development. In any event, a start is being made. It may be that too few will take an interest in the project to forward it to completion. It is possible that it will have to be dropped now, and left to some future generation to take up and carry forward. On the other hand, if there are a sufficient number who can see the shining possibilities and who will set to work with a will, spreading the information about Huna and the experimental project, there could result, in a very short time, an organization of such size and scope that undertakings which are impossible at the moment will quickly become accomplishments. It is greatly to be hoped that wide interest and eager enthusiasm will enable the work to move swiftly forward on such a scale that, in some one of many experimental groups, the way back to the workable Huna will quickly be demonstrated. There are so many who need help. Some cannot wait too long for it to come. Love and compassion urge us to make haste.
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Max Freedom Long Huna Bulletins 1948-1971 BULLETIN V. Pg. 1. 1. THE THREE REMEDIES OF HUNA. WHY THE BACKSET MAY COME. ENTERING OUR OWN FUTURE From Max Freedom Long. For Huna Research Associates and Huna Students. Address: Max Freedom Long, Box 2867, Hollywood Sta., Los Angeles 28,Cal.. Review Chapters 13 and 16. Check Pages 137 and 138. SSBM. (Editor: Secret Science Behind Miracles) In HUNA (the pamphlet) read pages 16, 17 and 18. Check page 7, also 27. Owing to the lack of space in SSBM (Editor: Secret Science Behind Miracles), considerable material was left out or condensed greatly. More material is coming to light all the time as we forge ahead in our mutual effort to learn the use of Huna. As I can, I will give these materials in the Bulletins. At this time two items will be touched upon, both being important to understand as we try out ways and means of experimentation. Associates are urged to try variations of kahuna methods and to report results. Huna is not crystallized and set. It is alive and vital and growing. It is subject to additions, corrections and negations. From the letters that come in, there appears one point in the Huna lore which many Huna Research Associates have not yet been able to grasp clearly. In this Bulletin it will be discussed. HRA, G.S.P. writes: "For many years my training and experience has dealt with the Aumakua only, regardless of whether for spiritual help or for physical. All my prayer actions are channeled to the one Omnipotent power, So you see how difficult it is for me to break the Universal mind into parts to get the Aumakua, to do some things, and the Aunihipili to do others." I think that most of us find this point confusing. We forget that the theory of the Universal Mind was evolved before the complex was recognized in the West. Once Universal Mind and the All Good, etc., had been preached, the doctrine promptly crystallized so that not a or title could be added thereto' (under threat of being tossed out of the fold.) A letter from the HRA group in Australia tells how Huna was criticized as containing "nothing new". On the surface it is greatly similar to the modern "metaphysical" views. However, on closer inspection it is found to be the first system in modern times to offer a complete coverage of the field. It is the only one to know and use the complex and to recognize the fact that the presence of a complex may prevent the Aumakua from exerting its powers to help and heal. It is because of this "complex" difficulty and the lack of a successful means of combating it, that we have to break Universal Mind into parts and confine our direct dealings to the personal Aumakua. (Which will pray for us to still higher Beings when and if it finds this necessary ).
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48 We do not divide the Universal Mind, we simply select a more definite point of contact with it through the Aumakua. The Aunihipili is not at all a part of the Aumakua. It is the lesser half of the fellow down here who is praying for help. The reason we cannot ignore the Aunihipili is that it is the part of us which can use telepathy. Our prayers must be delivered to the Aumakua by means of telepathy (this is one of the foundation blocks upon which Huna stands as a workable system) and only the Aunihipili can make the delivery. The conscious mind or Auhane can make the prayer, but cannot deliver it. Now comes the complex or fixation. This is the thing that blocks the path from us to the Aumakua and turns back our prayers. In fact, a complex of guilt or doubt will prevent the Aunihipili from trying to reach the Aumakua along the path of the aka threads to deliver the prayers. The idea that the Aumakua can perform all manners of miracles seems very acceptable. We are fully justified in our practice of asking the Aumakua (or Universal Mind or Christ Within) to do for us anything we need done. However, if we want to be sure to get results, we must make certain that (1) the Aunihipili is not hampered by a complex of guilt or doubt, (2) that the Aunihipili has been trained (or has a natural talent) in the use of telepathy in delivering our prayers, and (3) that the Aunihipili also has learned to accumulate and deliver sufficient vital force to enable the Aumakua to do the work of making our prayers become facts. Not many of us can say that our low selves are full: cleared of hindering complexes or are trained in the Huna methods of delivering the prayer and the low mans to go with it. This is unfortunate, but it is true. So, what are we to do while we are in training? Is there no other means of getting help? The answer is that in Huna we have THREE REMEDIES. In this we are almost unique. The kahunas were simple and practical. They made use of what medicines they could discover. They used manipulations in their lomi-lomi. They used suggestion with a properly impressive physical stimulus to cause the Aunihipili to do all it could by way of healing, and for the purpose of breaking down fixations. In the meantime the prayers to the Aumakua were made and steps were taken to drive off spirit attackers and invisible leeches. Check the remedies: 1. Medicine, manipulation, surgery etc. 2. Suggestion. Draining off the complex: Restoring the normal attitude of mind. (Also driving away unwanted spirits of various kinds.) 3. The Help of the Aumakua. (To be obtained by the use of prayer mechanisms involving thought forms, telepathy, the aka thread of contact and the transfer of vital force. ) The simple fact is that Huna, old though it is, has now reappeared to give us the last word in ultra modern psycho-religious systems. Any other system which does not include the working and full knowledge of the three remedies listed above is as out-of-date as the ox cart. We are advancing with extreme speed into anew age. Over night our theories change. Huna leaves the psychoreligious systems of yesterday as far behind as the horse car and bloomers. It gives us a system to fit the splitting of the atom and the new reach of our microscopes and telescopes. It is confusing and often disturbing to have to modernize our thought so swiftly, but the race is now to the swift. Associate E. J. Writes, "It's a race between Illumination and Annihilation." Since Adam was fooled by the serpent in the Garden of Eden, mankind has viewed with dismay the fact that each time he turns over a new religious leaf or starts to get healing through prayer, his first happy progress is usually stopped short by a BACKSET. Job complained of it. Paul wrote of it. 48
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Huna Research Associates, like their forefathers, from the time of ancient Egypt, are distressed by this and ask what the kahunas had to say about it. The kahunas had so much to say about it that it is difficult to decide just what to accept. Or, to put it another way, it is hard to decide HOW MUCH to accept. The kahunas listed an amazing variety of "spirits", sub-human as well as human and non-human, from beings of the Aumakua level down to entities too insignificant to be counted. Whether or not this concept is correct, we need not take time to try to decide, but of one thing we can be fairly sure, this is that the invisible "spirit" entities about us have very definite effects on our lives and health in many cases, if not all. In early Christian times in Paul's letter to the Ephesians (as it has come down to us) he writes, "For we wrestle not against flesh and blood but against personalities, against powers, against the rulers of 11 the darkness of the world.................. The general idea, roughly speaking, is that the unseen entities or "spirits" attach themselves to us and daily draw from us a little vital force to keep them able to function in their own secret ways. They influence the Aunihipili. The thoughts we think determine the kind of spirits we attract to us as "eating companions", to use a Hawaiian phrase. These spirits are as set in their ways or habits of life as we are. When we begin to contact the Aumakua and to prevent our greeds and hates and jealousies from functioning hurtfully, we begin, figuratively, to rise above the spirit vampires. As we rise into a purer air they make a wild effort to drag us back. Often they succeed in causing a relapse in the healing that is being requested of the Aumakua. The intent is to discourage us, to prevent us from contacting the Aumakua, and otherwise to pull us back to the former level and to keep us there. The secret of getting the best of these pests is to keep right on through thick and thin, paying little heed to the BACKSETS and toiling to keep rising. To illustrate this condition of affairs which besets us, consider the Aunihipili as the "eating companion" of the Auhane or conscious mind self. Say that we have the cigarette habit (I speak of this because so many of us have had the experience of which I am about to speak). We decide to stop smoking. We stop. For a day or so we are dizzy and upset. Then we begin to feel better than usual. But after that first happy period of triumph and freedom, the Aunihipili begins to work desperately to drag us back to the old level of habit. It flaunts in our nostrils the most wonderful fragrances of smoke. It snatches from us all pleasant thoughts of freedom and plagues us with thoughts of smoking. At last, catching us off guard, it throws us into a dazed and helpless condition in which we do not resist. We reach for a cigarette and feverishly light up. The important part of this story is still to come. One fine day we out-smart the Aunihipili and refuse to be drawn back. We settle down to a battle royal. We have a really miserable experience. Life seems not worth living. This is the famous DARKEST HOUR which comes just BEFORE DAWN. But we stick it out. The dawn comes and we stand, proud and free and triumphant. In our experimental use of Huna we do not yet have the trained psychic powers developed by Phineas Quimby, the little New England watch-maker and mesmerist whose work gave us the beginnings of modern "Mind Healing". Quimby learned to know the Aumakua of the kahunas as the "Power and Wisdom.' He learned to contact it and call down its healing aid for his patients. He also learned to look ahead and see the course of the healing. Often he would tell a patient that he would improve for a certain number of days, then have a relapse for a day or two, and finally go on to a 49
50 complete and permanent cure. From the records it appears that he became so expert that he seldom missed on his predictions. The point is that from all directions and all ages we can gather evidence of the fact that these reversals often come soon after we start work with the Aumakua or with any concept of Higher Beings. The East Indian systems dwell at great length on this unfortunate truth. They have evolved an elaborate explanation to the effect that when we rise to a closer relation with the Higher Beings, we automatically bring down on our hapless heads the accumulated karmic debts which might otherwise have been paid off over a period of several incarnations As Huna Research Associates we do not have to make up our minds as to which of many explanations may be correct. Fortunately, all we need to know is that we can come through nearly anything in the line of backsets if we stick stubbornly to our guns. "Praise the Lord and Pass the Ammunition", might well be the theme song for these times when it looks as if all were lost. Or, if we prefer, we can recite, "The darkest hour always comes just before dawn." This is where a grain of understanding engenders a wealth of faith - faith to move the mountain which the "forces of darkness" try to prevent being moved. Another difficulty faced by many HRA's is that of being unable to make a good picture of the condition for which they pray to the Aumakua. The greater part of the trouble is to be found in the fact that the Aunihipili does not take the pictured condition seriously. No physical stimuli are used, and no deep impression is made on the Aunihipili. Whether one elects to accept the idea of karma or to the kahunas who blamed it on the "eating companions" whom ourselves without knowing it, the end result is the same. comes and we must weather it if we are to make progress stand with we attract to The REACTION cause it to carry the picture to the Aumakua as the "prayer". Here is a method which has been used successfully to correct this trouble. Take a few minutes every day and pretend for that time that the condition pictured, prayed for and greatly desired, has already arrived. The psychological reaction behind such a pretense is most interesting to study in yourself. Take, for example, a prayer for a broken arm to heal, for the doctor's bill to be paid and for plenty of money to be provided for comfortable living. We decide on a five minute period of pretending. We glance at the clock and then throw ourselves into the picture. We throw ourselves bodily and completely into it. We MAKE ourselves feel as we think we would feel if the entire prayer were already answered. We may even speak aloud and tell ourselves how fine it is to have our arm all healed and the bills paid and money in plenty. This seems a rather odd practice at first glance, and will feel strange at the first attempt to put it into practice. But for getting the picture built solidly into the future so that it can "come true" in the present, it is almost a magic formula. The trick is to keep practicing at throwing yourself into the future condition and living in it for a few minutes - living in it to the full. In those few minutes do all things possible that you would do if the condition were already there. If you know you cannot use the broken arm, don't try to do so, of course, but pretend you COULD at any moment if you happened to want to do so. Go back to your childhood and try to remember how you lived in a make-believe world in your play. You may 50
51 even profit by playing this game with a playfellow - a friend who can join in with the proper vim and play the game to the hilt. Keep it up until you begin to feel that the condition is really REAL when you enter it, and then you can be fairly sure that it is nearing actuality. Let me also add this: I know that some of you have that strange, deep, burning desire for spiritual growth. I need not try to define this longing, if you have the glow you know what I mean. For you this is indeed the magic formula. You know what you long to be, inwardly, outwardly, spiritually. Take a deep breath and dive out of this world into the ideal. Strike the new attitude and hold it as long as you can. Let go all holds. Plunge from your limitations into the unlimited you.. BECOME that other shining self. Enter your Service. Stand clean and clear and bright with your Aumakua.......................................................................................... Do you remember the story of the boy who gazed daily at the Great Stone Face? Who eventually came to look like it? That is the idea. For just a little time, BECOME the healer, the helper, the great teacher. Become the artist, the great lover, the perfect beloved. And, as you live in, and actualize, the thinks you desire to be or do or have or give, watch yourself and your reactions as if from outside yourself. Watch to see if THIS CONDITION is what you REALLY want. If it is not, discard it and try again. This is like trying on new shoes. A moment of wearing a shoe tells more than hours of try; to measure foot and shoe to see how one will fit the other. Try it on! M.F.L.
Max Freedom Long Huna Bulletins 1948-1971
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BULLETIN III. COMBINING THE HIGH AND LOW MAGIC. TIME. EMOTION. From Max Freedom Long. For Huna Research Associates and Students. Texts: SECRET SCIENCE BEHIND MIRACLESS, and HUNA (pamphlet). Review Part III of pamphlet and Appendix of SSBM, also pgs. 168-9. *********************************** The most misunderstood thing in Huna, and in related psycho-religious systems, seems to be the TIME ELEMENT and its significance in making changes in the future or in bringing about healing by working on the Aunihipili. In "mind-healing" in the West we have been pulling ourselves up by the bootstraps in a slightly absurd way. We have set about healing a condition of body or purse by DENYING THAT SUCH A CONDITION EXISTS. We affirm that God is perfect; that we are a part of God and so are also perfect, therefore incapable of being imperfect in any way. We affirm that the thing we do not want is not real, and that the thing we want is here, with us, right now. The kahunas were delightfully logical as well as practical. Because they knew that the future was NOT the present, they did not make the mistake of affirming that the thin- they were building into the future (with the help of the Aumakua, was here NOW as a part of the present. They affirmed that it was a reality in the future onny. That made sense. George Aunihipili, our Aunihipili, has long since learned to tell the difference when we are imagining things and when REAL things are at hand. It has learned to discount or pay scant 51
52 attention to the things we imagine, but it pays the utmost attention to anything that it knows Is real and substantial. For example, I wish to use Huna to remove a pain in my hand, and I affirm, "There is no pain in my hand. It is perfect, etc.' the Aunihipili says to itself, "I know better. That pain is there, and how!" If I go on to affirm or suggest, "The pain is going," George may cock an ear and then shake his head. He can still feel the pain. He feels it as much as before, and he knows very well that it is NOT going. In any event, he does nothing to get rid of the pain or correct the condition that has caused it. Or, I may affirm, "I am a child of God. I am healthy, wealthy and wise. I radiate health because I have health etc." If George pays attention to the affirmation he at once grins and puts it down as one of the imaginings of the Auhane. He knows painfully well that the very reason for the affirmation is to try to get rid of sickness, poverty and spiritual darkness. His lower jaw begins to protrude, he sharpens up his complexes, and he hangs for dear life to the very things we wish to do away with. Once we have come to see clearly the importance of the TIME ELEMENT in the healing actions, we say firmly (suggestion to the Aunihipili) "This pain in my hand is going to be gone in five minutes by that clock. It is now nine. At five minutes after nine this pain will be entirely gone. I am rubbing it now to help get rid of it.' (The rubbing is a physical something - or stimulas - and is real, tangible action which impresses the Aunihipili and makes it believe that something NOT of the imagination is going on.) George Aunihipili is not able to use inductive reason. He is prone to accept any suggestion which is tied in with physical facts and realities. He is accustomed to doing things by the clock, and he has learned that time will not wait. Time impresses him. In this case the pain and the rubbing are impressively real. So, if I have confidence that the Aunihipili can, in this way, be made to correct the condition and stop the pain, the confidence is automatically shared by the Aunihipili. This is the "faith" element. However, if it is a new practice on my part and I am doubtful as to whether it will work or not, the chances are that George will become suspicious and refuse to respond. The reason for starting with the High Magic, rather than with the low, in beginning our experimental work, is, in large part, that it is easier to have the needed confidence-faith when we work on making the molds of future events or conditions - letting present conditions alone. We cannot change the past or the immediate present: BUT we can change the future. It is far more plastic than we suppose. Just because parts of it can be foreseen in prevision is no proof that ALL of it is fixed and that NONE of it can be changed. Gain confidence by making this test: Hold up three fingers. Decide which one you will move, then change your mind and move one of the others. Even a child could see that it was possible for you to select the finger which you wished to move. Take another test. When the tellphone bell rings, do not answer it. By all the rules, you would have answered it. But, in refusing to do so, you have changed the very future at the instant it was on the verge of becoming fixed forever and a day as a fact in the present and then as a fact in the vast and unchangeable past. This is our God-given FREE WILL. If we did not have it, we would either be God, or we would be nothing. (I speak broadly, of course.) We are so in the habit of doing things as they come to hand that we fail to notice the fact that we are molding the plastic future minute by minute. We may mold it an hour ahead by a plan to go to see a friend, or a week ahead by planning to visit another friend. In some mysterious way that remains beyond the grasp of the Auhane mind, the future is molded by us in small things and by. ourselves and the Aumakuas in more important matters. (So the kahunas seem tohave believed, and we must remember that we are testing their belief's s to see if under them we can win back to practical healing methods.) 52
53 At this point in the experimental stage of our work with Huna we still do not know to what extent the present condition is FIXED or CRYSTALLIZED as a firm mold of that corresponding condition in the future. We have good reason to believe that a crippled leg is pretty well fixed and represented by a similar mold in the future. We see that, day after day, as the present instant changes before us to the of future instant, the crippled leg remains crippled. On the other hand, there is the exciting and greatly promising evidence (brought into clear focus at last by Huna) that the conditions we feel to be so set and fixed, are IN ACTUALITY in a plastic state in the FUTURE. Huna Research Associate, Dr. A.J.P. (see Report Bulletin I for details of this case of instant healing of a crippled lower limb), had a crippled leg that seemed to be as permanent as his uncrippled leg. But it proved not to be. The aka mold of the bad leg had not been crippled and shortened and distorted. (Check your Huna theories of the shadowy body as a mold of every tissue of the solid body). When the Doctor determined on the TIME in the FUTURE at which the leg should be restored, he took his first necessary step. He convinced himself that there was a healing power and wisdom behind our life processes which could be called upon to heal the leg. He had faith over a period of days, perhaps weeks. Then, when the EXACT TIME came, he looked at the clock, sat down, and EXPECTED the leg to be healed. It was healed. The femur which had been broken into many splintered parts, and which was two inches short, was restored to full length, and in a matter of a few minutes. At Lourdes, spines crooked from birth have been straightened, parts the body made perfect, diseases healed - all in a matter of a few minutes or hours. And ALL of these changes came WITH the coming of the future as it became fixed in the apparently solid and fixed present - which instantly passes to become the unchangeable past. The kahunas word for TIME is mana-wa. You know that mana is the vital force used in its three forms, or in three ways, by the three selves of man. The root wa means (1) "A space between objects." (Andrews Hawaiian Dictionary (2) 'A space between two points of time." (3) "To think, reason, ponder, say to one's self." This Huna concept of the space-time complex would be as incomplete as that of modern thinkers were it not that to it is added the elements of force and thought which, as we have seen, shape the plastic molds of the future (aka). But, given the Huna manawa or force-thought-time space complex, and we have a new tool with which to carve out a "brave new world' for ourselves - carve over our crippled legs, and carve afresh our unwanted futures. These things will sound strange. They were very strange to me when I first saw them in the dusty words in which they were hidden so long ago by the kahunas. Little by little the strangeness passes and there is left, in its stead, a clear new understanding of the materials with which we work. These are intangibles, but they can be grasped sufficiently well to serve our needs as well as those of others who cry to us for help. What does this all mean to us - in a nut shell? It means that all three selves must work under the limitations of time in healing and changing things. It is as simple as that. We stop the foolishness of saying we are healed, "Here and now," and we say, 'With the help of my Aumakua I am being healed in that part of the future which I am now molding. I have made a thought form cluster (clearly visualized picture) of the condition I am building. I have complete confidence that this mold in the future which I build will embody the desired condition as it changes from the future to the present and enters the past." 53
54 Or, we can say, "The corrected condition which I have made in the substance of the future is coming right along." We will work logically and sanely, submitting to the limitations of time and space, without fretting, because we know that we can work with an amazing freedom from these limitations if we keep our work in the future. The Aumakua will help us, if we open the door to Its help by our prayer-actions requesting it to help. We will remember that we need to allow it freedom of action in making our future maps or pictures. It is enough to see the end result in the picture without dictating just how the picture is to be made into a real condition. The plastic future is, in actuality, a time and a place in which we can handle our problems, our ambitions and our very hereafters. It is never too early to decide what you will be and do, and what surroundngs you will make with your actions of mind after you die. When you have made your future map for this life, begin work on the next. Evidence accumulates on all sides to prove that we actually live in a heaven which we create with our own thoughts - also hells, if we have pictured them awaiting our arrival. ................ The question has come up as to how one prays to get the Aunihipili to carry the prayer telepathically to the Aumakua. We handle the Aunihipili a little like a bowler handles his ball. He grips the ball firmly, runs with it until he has it going forward in the right direction at full speed, then lets go and the ball rolls down the alley and knocks down the pins. Man and the ball are one - a unit during the first part of the action. It is the same in making our prayer-actions. The middle and Aunihipili are a unit - an "I". We pray, aloud, repeating our prayer with an exertion of commanding, suggestive will, three times. We say "I", and we mentally include the Aunihipili' as well as the middle. Later on, when we become skilled at the work, and can make a steady and sustained contact with the Aumakua, we may be able to do as the kahunas of a certain grade did. They "Spoke for the Aumakua," thus also including the Aumakua in the "I'. This was a matter of affirming that the desired condition was created as a reality or mold in the future and that it would arrive as a physical reality in a given lapse of time. This is the mystic "Word of Power" which works magic. It is the forgotten thing that men tried to replace with magic formulae, spells, invocations and what have you. For the present, in our experiments, we will be content to say our prayers, describing the desired condition in careful detail, and then, as the bowler lets go of the ball which he has exerted all his strength and skill to set going, the prayer is let go. When we have no greatly hindering fixations (usually guilt complexes), to "block our path", the Aunihipili will respond even while we are thrice repeating our prayer, and will reach out along the ever-connecting aka thread to find and touch firmly the Aumakua, doing this by sending a flow of mana (stronger if you have learned to accumulate a surplus charge and do so before saying your prayer), carrying the pre-made thoughtform-picture of the thing or condition wanted. (Practice is very important in making a clear and effective picture of what is wanted, and in sending a good supply of mana with it to be used by the Aumakua in forming a deep, true mold in the future to fit the prayer.) Letting go of the ball is RELAXING. The Aunihipili, if not mentally released by our relaxing (and physically if possible), is like the bowler's ball if his thumb gets stuck in the hole. He goes down the alley with the ball and the pins remain standing. The relaxation allows the Aunihipili to obey our orders after they have been impressed on it by the prayer. We hold the picture of what we want and also we think of ourselves as reaching out to touch the Aumakua and giving it the prayer telepathically. (Remember, always, that all prayer is telepathic. The Aumakua has no physical ears to hear, even if it is close at hand. Moreover, it needs none.) 54
55 As beginners, we may take some time of practice to get the idea of what is wanted of it across to the Aunihipili. It may run around in circles while we remain relaxed. It may keep running all night while we are asleep, and the Aumakua may have to come to make the contact and pick up the prayer. It is important that we keep repeating our prayer action until we become proficient. Of course, we may try our hands at "Speaking for the Aumakua" as well as ourselves, in trying to heal others, but we must be sure to allow a time lapse, and be very sure that we have complete confidence and faith, otherwise the Aunihipili will refuse to play its part. One more thing must be remembered in making our prayer-actions. This is the importance of EMOTION. The Auhane can soon learn to generate an emotional reaction in the Aunihipili. Picture some loved spot and soon the Aunihipili will respond with the nostalgic emotion of longing to be there - and we will feel and share that emotion. (The Auhane cannot create emotion by itself.) If you first stir the Aunihipili with your prayer-action picture, so that it responds with a great emotional upsurge of desire for the healed or corrected condition, you can be very sure that it will then get the prayer to the Aumakua with a fine, effective rush. THE PRAYER WHICH LACKS THE ELEMENT OF EMOTION IS OF NO USE. Write that large on your memory Also remember this: If you can sense the love of the yearning Aumakua of your patient, and can quicken to that great love, you can then desire with the needed emotion the healing which you ask. KAHUNA LANI COMMENTS: Aloha kakou, even at the original organizing time of Huna in 1949, the three steps to the practice of Huna were known, although there would be much development of these as the decades of experience passed:
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BULLETIN IV: CHECK LIST From-Max Freedom Long. For Huna Research Associates and Students. (Address: Box 2867, Hollywood Sta., Los Angeles 28, Calif.) General texts: SECRET SCIENCE BEHIND MIRACLES, and HUNA (pamphlet). Read page 302 to 314 and 324 to 334 in SSBM. Read pages 11-15 in HUNA (pamphlet). Also review Bulletins I, II and III as a refresher. BY THE TIME YOU GET THIS you should have tried the following things and have discovered aptitudes and stumbling blocks in yourself: 1. Tried to decide exactly what you want to do, to become, to have happen in your life in the future. 2. Having decided and having made your "map" of your path ahead, you will have tried to create a clear picture in your mind. of yourself in the desired condition in the future. Having made a clear picture of yourself doing and being and having etc. You will have: (a) Tried to accumulate an extra charge of mana or methods).
vital force, (using Bulletin II 55
56 (b) Tried then to make a telepathic contact along the connecting aka or shadowy thread with the Aumakua or Yeas. (You will have come to depend on your Aunihipili to make this contact for you, having practiced and done some preliminary work training the Aunihipili.) (c) You will have tried to "feel" or in some way "sense" this telepathic contact, and may or may not have learned to judge whether contact has or has not been made. (The "path" may be "blocked" by a complex of one kind or another as explained in the texts.) (d) If you felt no slightest emotional thrill of joy, love or other pleasurable nature, and so decided full contact had not been made, you may have set about removing complexes. (The full contact frequently causes an emotional upwelling which derives from the Aunihipili as it feels the joy of such contact. The state is well known to mystics of many faiths.) (e) If you have worked through this stage and made a contact of sorts (felt, guessed or taken for granted), you will then have addressed your "Divine Father and Mother Parental Spirits who are UTTERLY TRUSTWORTHY" (Aumakua pair), and will have asked with precise and carefully spoken words to have the conditions you have pictured, (and which you now describe with care,) made into an invisible reality to replace all contrary realities which may have already been crystallized as a part of your future. (Everyone - so Huna teaches - has a future which has been set or determined or crystallized to a certain extent. The person with a definite purpose in life will have a more crystallized future than one who has no definite plans. A future usually is mixed with the set future of wife, family, associates, etc. A change of the future for the better should have been planned to benefit others as well as self.) (f) With the prayer properly spoken, often three times over, if short, you will have said an "amen" in other words, you will have ended your prayer formally, as the kahunas did, with "The prayer is ended. It now takes its flight." (Here a pause is made and a strong willed effort is made to send the surcharge of vital force along the aka thread of contact with the thought forms of the prayer-picture TO THE AUMAKUA. The surcharge of vital force is sent as the means of enabling the Aumakua to form the new future as requested and tear down the unwanted future. This is the "sacrifice" that counts. It is the practical "giving*.) (After this pause and during it, there may be a definite feeling in the pit of the stomach or elsewhere of a force flowing from you - sometimes with a slight dizzyingwhirling sensation. It lasts but a moment, and when the flow has stopped, the kahuna says:) "Let the rain of blessing fall." (The prayer is ended. It may be repeated daily or hourly. The beginner repeats and repeats, thus practicing to obtain proficiency. The expert may pray but once and obtain desired results.) Having carried out the above actions involved in experiments aimed at testing the theories of Huna concerning High Magic (Magic involving the High Selves), you will have turned your attention to testing the low magic. (The low magic should have included a rounded and complete approach to any task of causing the Aunihipili to use its various abilities to correct health or other physical things beyond the control of the Auhane, such as stomach ulcers or stuttering, worry, fear etc. This approach should have included the use of autosuggestion and training, through practice, and through the use of physical stimuli of different kinds.) You will have: (a) Decided what you wished to cause the Aunihipili to do for you. (This included deciding whether or not you had sufficient belief that the Aunihipili could do what you asked of it, as in healing or correcting faulty bodily or mental functionings. No " faith no "works" . ) (b) You will also have done all YOU (the Auhane) COULD DO to help bring about the desired condition. (The kahunas used medicines, massage, heat, manipulations and all such things. This is the type of thing the Auhane can do.) 56
57 You will have made a good picture of the healed or corrected condition, not as existing now, but as it will be, increasingly, every passing day. (This involves a part of the High Magic automatically, of course. This picture is impressed on the Aunihipili as the thing IT needs to do to help bring it about.) You will have invented a physical stimulus to use in your process of autosuggestion to make the Aunihipili act. (Partial fasting etc.) You will have practiced relaxation before using autosuggestion, You will also have tried huna methods to benefit others. These benefits may have ranged from healing of body or purse to healing of social and family tangles. You will have used High Magic as for changing your own future, with the addition of a step in which one makes telepathic contact with the person treated. (This contact will be made the first thing, a letter or a picture being touched to pick up the aka thread of connection. The condition to be treated may often be sensed in one way or another and serve to guide the action to be taken. This contact is automatically held as long as the treatment continues.) You will then have made the picture of the desired condition, have contacted your Aumakua, have made the worded prayer, etc., breaking the contact with the Aumakua and the person treated, with your "amen" ending. 5, You will also have tried your hand at healing others with the methods of the low magic or with a mixture of the High and low magic. You will have tried accumulating a surcharge of vital force, placing your hands on a person to be treated, and willing the vital force to flow into them, carrying with it the thought form or pictured condition of the healed and corrected condition. 6, You may have tried other things such as work with spirits for healing and other purposes. NOTE: The above check list has been found of much value because it points out things perhaps overlooked in your experimental approach. But remember that we are in the experimental stage and that new methods and new understanding accumulate as we press on. Originally there was a report form sent with this Bulletin, and the HRAs of that time made reports on their own experimental efforts. (This is not asked of those of you who have come into the work later.) The results of the experimental work as reported, are given in the following Report Bulletin. [It will be noted, also, that the Telepathic Mutual Healing Group work was not then organized, and so results of work along that line were not included until later.]
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60 Hello People, Manawanui's head exploded last night during the TMHG ritual. He is still attempting to collect the pieces and reassemble them into that darling face of his. Little does he know he is possessed by an eating companion...That is me. I can't tell you who I am because you might reply to this email and tell him. And he will kick my butt out of town once he figures it out. He is an exorcist, you know, so I got to be careful about these kinds of things. I stopped off last year when Manawanui's dad stayed with him for a few months. His dad had way too many other eating companions so there was no mana left for me. But this Manawanui didn't have any companions so I thought it would be good to attach to him. Boy was I wrong. He is almost impossible to get to. I really like it when Manawanui does the TMHG because he builds up so much mana, so maybe I have a chance of getting some. But that Manawanui is a tricky guy. He gives his Aunihipili orders to send it only to the Po'e Aumakua for the ritual prayer. I'm starving over here. Hey, I got an idea. Do you want to be my friend? I promise not to bite. I use to be a famous poet before so I can give you great ideas and inspiration for getting your love on with that guy or gal in your life.
Huna Bulletin #6 - Introduction to the TMHG Looks like there is a link sitting here ready to send. What's this about? Hmmm.... Says Bulletin 6... Something about the Telepathic Mutual Healing Group. This will be just fine as long as you let me have some of the left over mana. And I'll show you how to do the TMHG the way Manawanui does it. Click on this link and see what surprise awaits! http://www.maxfreedomlong.com/articles/MFL_Bulletin_vol006_t.aspx
-- Manawanui's Eating Companion
Huna Bulletins 1948-1971
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61 Index Pg. 1. BULLETIN VI. For: HUNA RESEARCH ASSOCIATES of Max Freedom Long, Huna students and friends. From: M.F.L., P.O. Box 2867, Hollywood Station, Los Angeles 28, Calif., U.S.A. _____________________________________________________________________ READINGS: Chapters IV and VI in SSBM, covering the nature of the Aunihipili and the shadowy or aka body, aka threads, mana, etc. _________________________________________________________________________ THE NEW METHOD of getting the subconscious self to obey our orders was mentioned in Report Bulletin II. Huna Research Associate McV., in Florida, gets our warm thanks for making this contribution to the work. He found that his Aunihipili did not respond to his orders to set to work to heal very irritating and deafening head noises. Prayers made to the Aumakua did not get through to bring healing. He tried scolding his Aunihipili, loudly and forcefully - then angrily. He "dressed down" his "George" (Aunihipili) like a Dutch uncle, then ended by ordering him to deliver the prayer and get the ears fixed at once. Immediately, the banging and clanging stopped. Only a soft sound like the far rush of wind remained. The idea behind this is that the subconscious, or Aunihipili, like a spoiled child, has learned to ignore our commands. It may have heard us say, too often, "I must stop eating so much" or "I have stopped smoking" - with nothing more done about it. On the other hand the Aunihipili has been impressed in our childhood by the scoldings and spankings of angry parents or teachers. It has learned that when someone gets good and angry, the fur is apt to begin to fly. So, when we scold angrily, it rushes to obey.There is also the very positive attitude which we strike when we square our jaws and say to "George", "You ARE going to do it !" Our determination becomes great and compelling. Our anger itself is drawn from George( who responds to stimuli with emotions of various kinds). When he is sufficiently impressed with the attitude which we assume and force him to share, he joins in - hurries to get on the band wagon lest worse befall - and the battle is half won. He obeys forceful and sharp orders, and may even think he is helping to give them. THE NEW PICTURING METHOD. (Also mentioned in R.B. II). This is something that I have been working on for several weeks. In telepathic treatment of a friend, one makes the contact through the Aunihipili and the aka thread. One visualizes the distant friend and builds up a mental picture of the HEALED condition. This is difficult to do because the illness or unwanted social or financial condition is hard to keep out of the picture. It remains as a taint, smudge or blot on the new picture. To get around this difficulty, I took to visualizing the aka or shadowy body of the one's being treated. I tried to see them telepathically in the sick condition, then imagined their shadowy bodies rising out of the physical body to hover above it. The theory I worked on was that the aka body is of such a nature that it cannot be injured by illness or accident. (No crippled people have been reported from the other side.) I hoped that by visualizing the aka body instead of the imperfect physical, I might build a picture free from the taint of unwanted conditions. Almost at once, as I set to work, a strange thing happened. I seemed to see the aka rise as a light blue, transparent form from the visualized body. It was indeed "shadowy", and was without 61
62 definite features, although of about the size and shape off the body. But, to my surprise, I found that the ills of each particular person treated seemed to show as a contamination of the transparency of the aka. There might be darkish or clouded spots. Red flashes seemed to indicate places of pain. Hard objects seemed to symbolize bone slippages or other conditions. A variety of contaminating things might cling to the aka as it rose from the body, such as brownish, dripping muddy material, or what seemed to be masses of intestines and with large blood vessels showing. The intestinal masses seem to indicate entities clinging to the person, perhaps with semi obsessing action, as related to things such as obsessional drinking. When the aka body is plain before my mind's eye, I call on George to ask the help of the Aumakuas (mine and that of the person treated, as well as of the Po`e Aumakua) then set to work mentally to remove the imperfections from the aka body. I often have the odd sensation that my hands arid, those of unseen beings are actually pulling and hauling at the clouded or clinging contaminations or even working almost "crunch-crunch" to straighten spines, replace slippages or set bones. The work continues from a few seconds to several minutes while I keep holding the idea that I am supplying the extra force (mana from my body or gathered from an external source) for the perfecting work, regardless of who does it. Soon the blue image is cleared and takes on a deeper blue. I ask help and begin strengthening the aka by sending extra mana to it. If successful, it takes on a new glow as of glassy solidity. When sufficiently strong, I mentally return it to the physical body to penetrate all congested parts which have become sick because the aka has not had free movement there, and to use the strength to correct the ailing parts. I often repeat this whole operation several times because, upon lifting the aka from the body again, it may bring out with it new amounts of the same bodily contaminations. When it can be dropped in and pulled out, still remaining clean and clear, the treatment ends with the usual thanks, for the time being.. It is impossible to tell how much psychic vision is involved and how much pure imagination, but as a method of making a clean and uncontaminated picture of the desirable healed condition, it is a great help. Visualizing the aka body is a good way of making a physical stimulus to use to keep the Aunihipili working. In treating social or financial tangles, I lift the akas of the persons and visualized home surroundings to treat them in the same general way. I am convinced that I have been getting better results by this method, and would like others to try it and report. MORE ABOUT THE SET-BACKS. In addition to the theory that our spirit "eating companions" and the Aunihipili often try to pull us back when we begin to rise to a closer relation to the Aumakuas, there is another explanation. This has to do with the fact that in all changes made in our conditions or surroundings we are causing changes of an opposite nature to be made in that part of our future which has been crystallized and which we are asking to have torn down. Not only that, but a change of one's future usually forces changes in the futures of those about them. If a sick man is healed, and returns to work, he replaces the man who would ordinarily have continued to hold his job. His doctor and nurse are released to other work. The lives of his family and friends are also changed. Theoretically, if we fail to make a new picture to build into the future, which includes enough of the related futures which will have to be changed, vie get set-backs. To illustrate: A fisherman who had broken his legs gave his canoe to a friend. But he suddenly recovered and set out to fish. Because he had not changed other matters, he had no canoe - and so got no fish. 62
63 Here is another story: A young kahuna just beginning to learn, grasped the idea that all he had to do was picture whatever he wanted and that the gods would make the picture come true. So, he pictured himself as the high chief and rightful ruler of all the islands. A week later he was still nothing but a student kahuna. Going to his father he complained bitterly that he had not been made high chief. "How long," asked his father, "has it taken for the family of the high chief to produce the present ruler and give him supreme power?" (The young man shook his head.) "I will tell you. It took exactly as long as it will take you, if you pray steadfastly, to become the high chief. Either that, or you must perform a miracle that will change the future of every person in the Islands! Be reasonable." The student kahuna thought a while. "Perhaps I had better pray for rain, "he said, looking upward at a low cloud and wiping a spatter of rain from his face. The moral of this story is: If you are in a hurry do not try to change the future of too many people at once. When a miracle which has been slowly built into the future arrives as instant healing, we can be very sure that the preparation has taken much longer. Our HRA who set the time well ahead to ask to have his crippled and shortened leg healed, held his picture for some time. But, on the night he had set for the healing, the work was done in less than an hour. The people who are healed miraculously at shrines have a similar preparation with picturing, prayer and expectation, if we are to judge from the accounts which are available. Incomplete work to get the old torn down and the new built into its place, seems to result in set-backs. In our experimental work with Huna we deal with the strange time-space-force complex of the kahunas. We manipulate it with the fourth ingredient, intelligence. (I wrote of this more complete idea of the complex in Round Robin some time ago.) We must keep in mind the fact that when things were too abstract for the Auhane mind to grasp, they are best reduced to symbols which can be understood in a more general way. The future which is already fixed, set or crystallized may be half fact and half symbol. The same may be said of the new future which we picture and then ask the Aumakua to make into a pattern about which reality will form, as the future becomes the present .. Time has often been pictured as a river. It carries our future events on its breast as floating driftwood. Our task is to clear away the driftwood and replace it with clean-hewn building logs. If a few rafts of driftwood are left, they may follow after the logs have reached us, and may upset our new structure. Aside from the chance that spirits are influencing our lives negatively, there is the guilt or shock complex to be remembered as a thing that may cause the set-back. We may stop doing harmless things which our complexed Aunihipili considers sinful. This is to side-step the complex. Or, we may drain it off in various ways. BUT, when vie have gone on and obtained the desired healing or corrected conditions, we must take care not to revive the complex. The kahunas ordered their patients not to think again of the thing that was healed. Should it be accidentally remembered, the patient was warned to pray at once for forgiveness as for a real sin. This was to prevent the Aunihipili from falling back into the old thought patterns and reviving the ills. Even after our pictures have been made real, we must remember not to dwell on the old bad conditions lest we wreck the new picture on the rocks of our carelessness and lack of understanding.
63
64 To drain off a complex is none too easy. Help from another who can use the low magic described in Bulletin II is still almost lacking. However, the frequent use or repetition of certain prayers may help. On a separate sheet I give a prayer by THOMAS A' KEMPIS, as used with great success by HRA M.B. of Rochester (to whom goes our hearty thanks for the trail breaking). I have given the explanation of its nature and potency in the terms of Huna... IF YOU DO NOT FEEL A TINGLE when accumulating and using a surcharge of vital force, do not worry. The Aunihipili soon learns to accumulate a sufficient surcharge, as it is needed, in telepathy and healing. A small flow of mana is enough to carry the thought forms of our pictures to the Aumakua and to be used to "water" those "seeds" and start them growing. Daily watering is the need. Only very rapid growth demands tingling amounts of mana. Keep practicing. The Aunihipili will gradually find a way to do what you require of it, unless it be in matters involving a fixation which may block action or block the "path" to the Aumakua. The magnetic pull of a surcharge of mana is also something which need not be present. That is only a minor phase of its activity - show stuff. IN SELLING MY PRINT SHOP (See R.B. II.) I had a real bargain to offer. For three months we three who owned it jointly, advertised it for sale and made the Huna-type prayers for the sale. We then waited for a few months, lowered the price to a rare bargain figure and tried again. At last, when we could not close a deal, we began to suspect hindering fixations on our parts. We all searched our hearts and minds, making very sure that we really wanted to sell the shop. On my part, in making a very careful prayer action, I pictured the shop sold and described it aloud, saying that in the near future I could see the new owner behind the counter. As I said the words there came a momentary stop in my train of thought and voice, as if I had slipped a cog internally. I repeated the action slowly and watched for the reaction of emotion. The reaction soon came, faint but clear. It was one of unwillingness to see another person owning the shop, also a slight fear. Realizing that my subconscious had been hanging on to the shop, I set to work telling myself aloud, firmly, logically and with conviction just why it was time to sell the shop. I ended by ordering my Aunihipili to take my prayers instantly to the Aumakua. I felt nothing, but the next day there arrived the man who took the shop. THE LESSON LEARNED is that we must put ourselves mentally into the condition we desire and then watch to see that the subconscious self is with us instead of against us. The new HUNA TELEPATHIC MUTUAL HEALING GROUP (Also see R.B. II.) is experimental. We will try it out for one month and see whether we wish to keep on with it then as a permanent organization. Those wishing to take part should send me a brief note to say what they desire to have done for them - signed with ink. These notes will be placed together and touched by me to form the central meeting point of the connecting aka threads which we will knit together to form the link of power with the Po`e Aumakua (Great Company of Aumakuas interblended as one) and with each other." We will start work together every evening at 8:00 P.M. my time. (California daylight saving time.) That will be 10 P.M. Eastern. Standard Time, 9 P.M. Central Standard Time, 8 P.M. Mountain Standard Time, and 7 P.M. Pacific Standard Time. If you do not know which time you are under, ask telephone information. The work will begin the night of November 25th and end December 25th. 1. At exactly the hour, use the key thought, "I am now making telepathic contact with Max Freedom Long, and through him, with all the others in the group. I now send them a strong flow of 64
65 vital force carrying with it my love and blessings. Through them I send my love to the Aumakuas of all." Keep sending until the end of the minute. 2. Relax for the next minute and become receptive while I send you my love and blessing, also, telepathically, a letter, single number or geometric figure and the color GREEN. (Healing color.) You may get this telepathic sending later on. 3. Use all of the third minute to picture the conditions you desire to have come into your lives or the lives of those around you, and in the WORLD at large. 4. For the fourth minute say, "I am now sending through Max Freedom Long and the strong cord of contact we have braided, to the Po`e Aumakua, the thought forms which are my picture of the conditions I desire to have built into my future, so that they may clear away the contrary future, and soon appear as facts in the present'. I send this flow of vital force to add to the great power to be used by the Aumakuas to bless us and the world." Hold your pictures in mind and the will to send them, until the end of the minute, or longer, if you wish. But, when you end your work, do it ceremonially, saying, "The prayer takes its flight. Let the rain of blessings fall. Au.... ma.... ma... (or amen.)" I shall remain with you in prayer for another five minutes (until 8:09), then go into my evening telepathic healing work. (Note: A special report will later be made covering what we learn this way. If the work gives the expected results, and enough HRA's desire to continue with it, special arrangements will be made and a permanent organization formed. M.F.L.
Aloha Carlos, Thanks for writing me to let me know about that pesky eating companion. I took care of it and should no longer be an issue. My head seems to be back in order, too. Here is the link again for the last Bulletin where Max Introduces the TMHG. http://www.maxfreedomlong.com/articles/MFL_Bulletin_vol006_t.aspx This prayer ritual evolved over time so I wouldn't recommend applying what he says here since this information is outdated. However, it does show that once a person establishes the basic skills for Huna that the most critical thing to do is the daily TMHG ritual. The first 5 Bulletins were preparing people for the TMHG here in Bulletin 6. 1. He showed people how to make mana. 2. Helped them clear the path to the Aumakua. 3. Brought them all together for the daily prayer ritual. I want to answer one of the common questions I have received related to this. (This is posted in the FAQ.) The next email will be Huna Bulletin 7. FAQ 65
66 Question: What are the most important Huna practices? Answer: Well that would be the TMHG and Firewalk of course. Both require initiation to do. The Firewalk has been a sacred ceremony for thousands of years in many tribes. The Huna Firewalk ceremony that has emerged in Huna is tribal with roots in Polynesia. In fact, Huna was born in the Fire. It was in 1872 when William Tufts Brigham walked over hot lava with the last three Volcano Kahunas on the Big Island, Hawaii. This was his initiation to direct contact with the spiritual forces that evolved through his life and Max's into Huna. It is kind of ironic that Max never Firewalked since he spoke so much about it and unraveled so many other mysteries in Huna. But nobody was available in his day to initiate him. This was long before the Firewalk movement of the 1980s. At one point he almost had somebody to initiate him but the Firewalk Priest died before his Firewalk Initiation could occur. But Max did lay down the groundwork for firewalking in Huna as a ceremony. In Huna the Firewalk Ceremony is proof that a person has faith and becomes the model for how to live with the 3 part self in lokahi (unity and harmony). The TMHG (pronounced: tim-hug) is the other critical Huna practice. You can access the TMHG by submitting a Prayer Request to a Prayer Kahuna. To fully participate in the daily TMHG requires initiation and taking the Prayer Course. The reason for this is: 1. You want to be clear of your fixations that can prevent you from your prayers being effective. 2. The mechanism of tying the Aumakuas for the prayer requires specific steps to be taken by the Prayer leader and the others doing the praying and thus some initiation training is required. Any person, initiated or not, can add their 'ano'ano (prayer) for support by the other members of the 'ohana in the TMHG. So even though a person may not be ready to pray the TMHG, they can get the support they need for issues in their life. The TMHG is both a privilege and a responsibility. It is a privilege because you receive personal benefits from doing it because your prayers get answered, you may experience enhanced energy levels, and have a sense of fulfillment in your Service to others. It is a responsibility because it is the lifeblood of the Huna Heiau and thus the individual member who collectively keep in alive for the benefit of the people and the prayers included in the TMHG.
Mahalo, Kahuna Manawanui Editor, MaxFreedomLong.com
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67 Pg. 1. BULLETIN VI. For: HUNA RESEARCH ASSOCIATES of Max Freedom Long, Huna students and friends. From: M.F.L., P.O. Box 2867, Hollywood Station, Los Angeles 28, Calif., U.S.A. _____________________________________________________________________ READINGS: Chapters IV and VI in SSBM, covering the nature of the Aunihipili and the shadowy or aka body, aka threads, mana, etc. _________________________________________________________________________ THE NEW METHOD of getting the subconscious self to obey our orders was mentioned in Report Bulletin II. Huna Research Associate McV., in Florida, gets our warm thanks for making this contribution to the work. He found that his Aunihipili did not respond to his orders to set to work to heal very irritating and deafening head noises. Prayers made to the Aumakua did not get through to bring healing. He tried scolding his Aunihipili, loudly and forcefully - then angrily. He "dressed down" his "George" (Aunihipili) like a Dutch uncle, then ended by ordering him to deliver the prayer and get the ears fixed at once. Immediately, the banging and clanging stopped. Only a soft sound like the far rush of wind remained. The idea behind this is that the subconscious, or Aunihipili, like a spoiled child, has learned to ignore our commands. It may have heard us say, too often, "I must stop eating so much" or "I have stopped smoking" - with nothing more done about it. On the other hand the Aunihipili has been impressed in our childhood by the scoldings and spankings of angry parents or teachers. It has learned that when someone gets good and angry, the fur is apt to begin to fly. So, when we scold angrily, it rushes to obey. There is also the very positive attitude which we strike when we square our jaws and say to "George", "You ARE going to do it !" Our determination becomes great and compelling. Our anger itself is drawn from George( who responds to stimuli with emotions of various kinds). When he is sufficiently impressed with the attitude which we assume and force him to share, he joins in - hurries to get on the band wagon lest worse befall - and the battle is half won. He obeys forceful and sharp orders, and may even think he is helping to give them. THE NEW PICTURING METHOD. (Also mentioned in R.B. II). This is something that I have been working on for several weeks. In telepathic treatment of a friend, one makes the contact through the Aunihipili and the aka thread. One visualizes the distant friend and builds up a mental picture of the HEALED condition. This is difficult to do because the illness or unwanted social or financial condition is hard to keep out of the picture. It remains as a taint, smudge or blot on the new picture. To get around this difficulty, I took to visualizing the aka or shadowy body of the one's being treated. I tried to see them telepathically in the sick condition, then imagined their shadowy bodies rising out of the physical body to hover above it. The theory I worked on was that the aka body is of such a nature that it cannot be injured by illness or accident. (No crippled people have been reported from the other side.) I hoped that by visualizing the aka body instead of the imperfect physical, I might build a picture free from the taint of unwanted conditions. Almost at once, as I set to work, a strange thing happened. I seemed to see the aka rise as a light blue, transparent form from the visualized body. It was indeed "shadowy", and was without 67
68 definite features, although of about the size and shape off the body. But, to my surprise, I found that the ills of each particular person treated seemed to show as a contamination of the transparency of the aka. There might be darkish or clouded spots. Red flashes seemed to indicate places of pain. Hard objects seemed to symbolize bone slippages or other conditions. A variety of contaminating things might cling to the aka as it rose from the body, such as brownish, dripping muddy material, or what seemed to be masses of intestines and with large blood vessels showing. The intestinal masses seem to indicate entities clinging to the person, perhaps with semi obsessing action, as related to things such as obsessional drinking. When the aka body is plain before my mind's eye, I call on George to ask the help of the Aumakuas (mine and that of the person treated, as well as of the Po`e Aumakua) then set to work mentally to remove the imperfections from the aka body. I often have the odd sensation that my hands arid, those of unseen beings are actually pulling and hauling at the clouded or clinging contaminations or even working almost "crunch-crunch" to straighten spines, replace slippages or set bones. The work continues from a few seconds to several minutes while I keep holding the idea that I am supplying the extra force (mana from my body or gathered from an external source) for the perfecting work, regardless of who does it. Soon the blue image is cleared and takes on a deeper blue. I ask help and begin strengthening the aka by sending extra mana to it. If successful, it takes on a new glow as of glassy solidity. When sufficiently strong, I mentally return it to the physical body to penetrate all congested parts which have become sick because the aka has not had free movement there, and to use the strength to correct the ailing parts. I often repeat this whole operation several times because, upon lifting the aka from the body again, it may bring out with it new amounts of the same bodily contaminations. When it can be dropped in and pulled out, still remaining clean and clear, the treatment ends with the usual thanks, for the time being.. It is impossible to tell how much psychic vision is involved and how much pure imagination, but as a method of making a clean and uncontaminated picture of the desirable healed condition, it is a great help. Visualizing the aka body is a good way of making a physical stimulus to use to keep the Aunihipili working. In treating social or financial tangles, I lift the akas of the persons and visualized home surroundings to treat them in the same general way. I am convinced that I have been getting better results by this method, and would like others to try it and report. MORE ABOUT THE SET-BACKS. In addition to the theory that our spirit "eating companions" and the Aunihipili often try to pull us back when we begin to rise to a closer relation to the Aumakuas, there is another explanation. This has to do with the fact that in all changes made in our conditions or surroundings we are causing changes of an opposite nature to be made in that part of our future which has been crystallized and which we are asking to have torn down. Not only that, but a change of one's future usually forces changes in the futures of those about them. If a sick man is healed, and returns to work, he replaces the man who would ordinarily have continued to hold his job. His doctor and nurse are released to other work. The lives of his family and friends are also changed. Theoretically, if we fail to make a new picture to build into the future, which includes enough of the related futures which will have to be changed, vie get set-backs. To illustrate: A fisherman who had broken his legs gave his canoe to a friend. But he suddenly recovered and set out to fish. Because he had not changed other matters, he had no canoe - and so got no fish. 68
69 Here is another story: A young kahuna just beginning to learn, grasped the idea that all he had to do was picture whatever he wanted and that the gods would make the picture come true. So, he pictured himself as the high chief and rightful ruler of all the islands. A week later he was still nothing but a student kahuna. Going to his father he complained bitterly that he had not been made high chief. "How long," asked his father, "has it taken for the family of the high chief to produce the present ruler and give him supreme power?" (The young man shook his head.) "I will tell you. It took exactly as long as it will take you, if you pray steadfastly, to become the high chief. Either that, or you must perform a miracle that will change the future of every person in the Islands! Be reasonable." The student kahuna thought a while. "Perhaps I had better pray for rain, "he said, looking upward at a low cloud and wiping a spatter of rain from his face. The moral of this story is: If you are in a hurry do not try to change the future of too many people at once. When a miracle which has been slowly built into the future arrives as instant healing, we can be very sure that the preparation has taken much longer. Our HRA who set the time well ahead to ask to have his crippled and shortened leg healed, held his picture for some time. But, on the night he had set for the healing, the work was done in less than an hour. The people who are healed miraculously at shrines have a similar preparation with picturing, prayer and expectation, if we are to judge from the accounts which are available. Incomplete work to get the old torn down and the new built into its place, seems to result in set-backs. In our experimental work with Huna we deal with the strange time-space-force complex of the kahunas. We manipulate it with the fourth ingredient, intelligence. (I wrote of this more complete idea of the complex in Round Robin some time ago.) We must keep in mind the fact that when things were too abstract for the Auhane mind to grasp, they are best reduced to symbols which can be understood in a more general way. The future which is already fixed, set or crystallized may be half fact and half symbol. The same may be said of the new future which we picture and then ask the Aumakua to make into a pattern about which reality will form, as the future becomes the present .. Time has often been pictured as a river. It carries our future events on its breast as floating driftwood. Our task is to clear away the driftwood and replace it with clean-hewn building logs. If a few rafts of driftwood are left, they may follow after the logs have reached us, and may upset our new structure. Aside from the chance that spirits are influencing our lives negatively, there is the guilt or shock complex to be remembered as a thing that may cause the set-back. We may stop doing harmless things which our complexed Aunihipili considers sinful. This is to side-step the complex. Or, we may drain it off in various ways. BUT, when vie have gone on and obtained the desired healing or corrected conditions, we must take care not to revive the complex. The kahunas ordered their patients not to think again of the thing that was healed. Should it be accidentally remembered, the patient was warned to pray at once for forgiveness as for a real sin. This was to prevent the Aunihipili from falling back into the old thought patterns and reviving the ills. Even after our pictures have been made real, we must remember not to dwell on the old bad conditions lest we wreck the new picture on the rocks of our carelessness and lack of understanding.
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70 To drain off a complex is none too easy. Help from another who can use the low magic described in Bulletin II is still almost lacking. However, the frequent use or repetition of certain prayers may help. On a separate sheet I give a prayer by THOMAS A' KEMPIS, as used with great success by HRA M.B. of Rochester (to whom goes our hearty thanks for the trail breaking). I have given the explanation of its nature and potency in the terms of Huna... IF YOU DO NOT FEEL A TINGLE when accumulating and using a surcharge of vital force, do not worry. The Aunihipili soon learns to accumulate a sufficient surcharge, as it is needed, in telepathy and healing. A small flow of mana is enough to carry the thought forms of our pictures to the Aumakua and to be used to "water" those "seeds" and start them growing. Daily watering is the need. Only very rapid growth demands tingling amounts of mana. Keep practicing. The Aunihipili will gradually find a way to do what you require of it, unless it be in matters involving a fixation which may block action or block the "path" to the Aumakua. The magnetic pull of a surcharge of mana is also something which need not be present. That is only a minor phase of its activity - show stuff. IN SELLING MY PRINT SHOP (See R.B. II.) I had a real bargain to offer. For three months we three who owned it jointly, advertised it for sale and made the Huna-type prayers for the sale. We then waited for a few months, lowered the price to a rare bargain figure and tried again. At last, when we could not close a deal, we began to suspect hindering fixations on our parts. We all searched our hearts and minds, making very sure that we really wanted to sell the shop. On my part, in making a very careful prayer action, I pictured the shop sold and described it aloud, saying that in the near future I could see the new owner behind the counter. As I said the words there came a momentary stop in my train of thought and voice, as if I had slipped a cog internally. I repeated the action slowly and watched for the reaction of emotion. The reaction soon came, faint but clear. It was one of unwillingness to see another person owning the shop, also a slight fear. Realizing that my subconscious had been hanging on to the shop, I set to work telling myself aloud, firmly, logically and with conviction just why it was time to sell the shop. I ended by ordering my Aunihipili to take my prayers instantly to the Aumakua. I felt nothing, but the next day there arrived the man who took the shop. THE LESSON LEARNED is that we must put ourselves mentally into the condition we desire and then watch to see that the subconscious self is with us instead of against us. The new HUNA TELEPATHIC MUTUAL HEALING GROUP (Also see R.B. II.) is experimental. We will try it out for one month and see whether we wish to keep on with it then as a permanent organization. Those wishing to take part should send me a brief note to say what they desire to have done for them - signed with ink. These notes will be placed together and touched by me to form the central meeting point of the connecting aka threads which we will knit together to form the link of power with the Po`e Aumakua (Great Company of Aumakuas interblended as one) and with each other." We will start work together every evening at 8:00 P.M. my time. (California daylight saving time.) That will be 10 P.M. Eastern. Standard Time, 9 P.M. Central Standard Time, 8 P.M. Mountain Standard Time, and 7 P.M. Pacific Standard Time. If you do not know which time you are under, ask telephone information. The work will begin the night of November 25th and end December 25th. 1. At exactly the hour, use the key thought, "I am now making telepathic contact with Max Freedom Long, and through him, with all the others in the group. I now send them a strong flow of 70
71 vital force carrying with it my love and blessings. Through them I send my love to the Aumakuas of all." Keep sending until the end of the minute. 2. Relax for the next minute and become receptive while I send you my love and blessing, also, telepathically, a letter, single number or geometric figure and the color GREEN. (Healing color.) You may get this telepathic sending later on. 3. Use all of the third minute to picture the conditions you desire to have come into your lives or the lives of those around you, and in the WORLD at large. 4. For the fourth minute say, "I am now sending through Max Freedom Long and the strong cord of contact we have braided, to the Po`e Aumakua, the thought forms which are my picture of the conditions I desire to have built into my future, so that they may clear away the contrary future, and soon appear as facts in the present'. I send this flow of vital force to add to the great power to be used by the Aumakuas to bless us and the world." Hold your pictures in mind and the will to send them, until the end of the minute, or longer, if you wish. But, when you end your work, do it ceremonially, saying, "The prayer takes its flight. Let the rain of blessings fall. Au.... ma.... ma... (or amen.)" I shall remain with you in prayer for another five minutes (until 8:09), then go into my evening telepathic healing work. (Note: A special report will later be made covering what we learn this way. If the work gives the expected results, and enough HRA's desire to continue with it, special arrangements will be made and a permanent organization formed. M.F.L.
FAQ for MaxFreedomLong.com Here are answers to some of the many questions we have received about Max Freedom
Long and Huna. You may ask additional questions about about Huna at the bottom of this page.
Question: "Are there any kahunas still around to learn Huna from?" Answer: There most certainly are. Kahunas (Priests, Ministers, and Experts) are still in Polynesia and they are in Huna as well. But your question needs to be re-stated to avoid confusion. First, of all I assume that you mean a kahuna that teaches the religious or spiritual side of things. The are kahunas who are experts in many different areas such as wood carving, canoe making, etc. Further still, there are religious kahunas of Hawaiian and Polynesian tradition and of the tradition of Huna. The term "huna" is a word in the Hawaiian language that means "secret" or "dust". But it didn't refer to a system of spirituality like it means to many people now. The teachings of Huna are actually not Hawaiian, though have many roots and links to Hawaiian spiritual traditions. Max Freedom Long wanted to give a name to the system of teachings and practices he had learned from his kumu (teacher) Kahuna Ha`ole Nui (Great White Priest) William Tufts Brigham, other religious kahunas or inferred from his own research. This system he called "Huna". So from here on when we refer to "Huna" we mean the religious and psychological system created by Max Freedom Long and continuing until this day. 71
72 So you ask, are there religious Kahunas of Huna? There most certainly are. There are a couple of people who learned directly from Max and many other people who have spent their lives studying the writing and recordings he has made and trained under these mamo or "descendents" of Kahuna Max. These Kahunas of Huna function as religious priests and ministers to people who need help or as teachers for people who want to learn about Huna for themselves. There are Kahunas of 3 main organizations that originated from Max Freedom Long. o
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Huna Ohana (Huna Research, Inc) - This is an extension of the original HRA organization founded by Max Freedom Long. It focuses mostly on the psychological systems taught by Max. Lots of techniques have been integrated and added, such as hypnosis, NLP and other techniques. http://www.huna-ohana.com Huna Heiau - This is a religious organization that has focused on creating a Huna Priesthood. The kahunas of this organization have specialized training in area originally laid out by Max Freedom Long. Examples are Haku Pule (Prayer), Kalo (Tarot), Ho'ola (Healing), Firewalking, Koa (Exorcists). The kahunas offer service to people with problem that may be helped by the application of those particular Lores. http://www.hunaheiau.org Huna Life - This is a religious organization which is a moderate balance between the psychological focus of the HRI and the religious/ceremonial focus of the Huna Heiau. http://www.hunalife.org
Back to your original question...were you wanting to know if there are kahunas in Polynesia or people trained in these traditions to teach you? Well we are certain that there are. But we don't know much about those things since the Huna tradition is now only loosely linked to Hawaii. It has some important ties that you will learn about if you continue to explore MaxFreedomLong.com, but not enough that we would know who these kahunas are at this time. But if you want to discover maybe a search online or a trip to Hawaii would help.
Question: "How and what is the Huna secret to power?" Answer: The secret is in who and what you are affiliated with, not just your personal capabilities to heal and be powerful. Huna is not merely a set of techniques to apply for yourself. Rather, it is a living and breathing tradition of people working together to help each other live better lives and evolve throughout this life and even through death. Huna is a lifestyle choice. To summarize, your power can come from these main sources. 1. Power comes from the Po'e Aumakua which is the collection of individual Aumakuas (High Selves) that works on the behalf of the group. This is enhanced with the TMHG, the prayer created by Max and still continuing today. It works by sending mana (energy) and prayers ('ano'ano) for manifesting into reality. Some Huna groups have their own prayer groups for members. It is very important know how the prayer group or TMHG is led before you begin to participate. 2. Power comes from your own Aumakua. You can develop this power by improving the relationship within yourself and properly seeking its support. Your Aumakua opens the way as you pursue what you choose in life.
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73 3. Power comes from your Ohana, or chosen Huna community. In the West we have lost the familyoriented and tribal way of life. The culture emphasizes independence and self-reliance. A person can accomplish much more in connection with like minded people. 4. Power comes from your own personal ability to decide what you want and use tenacity and intention to make it so. Many techniques are available in Huna to support this. 5. Do you need power after you have died? The teaching of Kahuna Max and Kahuna Oscar Brunler is that there is almost no mana in Po (The Void) and land of the dead. As you have very little mana after you die, your physical power is limited as well. But in Huna the duties of the living is to support the deceased on their journey and while they're in the Dreamworld. This is done through an offering of mana-infused`Awa (kava kava) during a formal 'Awa ceremony held on the Holy Day of Remembrance.
Question: What are the most important Huna practices? Answer: Well that would be the TMHG and Firewalk of course. Both require initiation to do. The Firewalk has been a sacred ceremony for thousands of years in many tribes. The Huna Firewalk ceremony that has emerged in Huna is tribal with roots in Polynesia. In fact, Huna was born in the Fire. It was in 1872 when William Tufts Brigham walked over hot lava with the last three Volcano Kahunas on the Big Island, Hawaii. This was his initiation to direct contact with the spiritual forces that evolved through his life and Max's into Huna. It is kind of ironic that Max never Firewalked since he spoke so much about it and unraveled so many other mysteries in Huna. But nobody was available in his day to initiate him. This was long before the Firewalk movement of the 1980s. At one point he almost had somebody to initiate him but the Firewalk Priest died before his Firewalk Initiation could occur. But Max did lay down the groundwork for firewalking in Huna as a ceremony. In Huna the Firewalk Ceremony is proof that a person has faith and becomes the model for how to live with the 3 part self in lokahi (unity and harmony). The TMHG (pronounced: tim-hug) is the other critical Huna practice. You can access the TMHG by submitting a Prayer Request to a Prayer Kahuna. To fully participate in the daily TMHG requires initiation and taking the Prayer Course. The reason for this is: 1. You want to be clear of your fixations that can prevent you from your prayers being effective. 2. The mechanism of tying the Aumakuas for the prayer requires specific steps to be taken by the Prayer leader and the others doing the praying and thus some initiation training is required. Any person, initiated or not, can add their 'ano'ano (prayer) for support by the other members of the 'ohana in the TMHG. So even though a person may not be ready to pray the TMHG, they can get the support they need for issues in their life. The TMHG is both a privilege and a responsibility. It is a privilege because you receive personal benefits from doing it because your prayers get answered, you may experience enhanced energy levels, and have a sense of fulfillment in your Service to others. It is a responsibility because it is 73
74 the lifeblood of the Huna Heiau and thus the individual member who collectively keep in alive for the benefit of the people and the prayers included in the TMHG.
Question: How can I use Huna for myself? Answer: That is a great "selfish" question if you understand how far you can go with Huna. 1. First, decide what you want for yourself. You must be very specific. That was the very thing Max said in his first Huna Bulletin in 1948. You must decide what you want and stick to it. Lani says, "Pray as if you can't get out of bed without the help of your Aumakua, and live your life as if your Aumakua doesn't exist." 2. The second step is to improve your ability to be Self Sourcing in your life and to do the TMHG. If you are Self Sourcing you take complete ownership and responsibility for your actions and their consequences. If you want to be happy, decide to be happy. If you want a friend, be a friend. You don't need anything external to yourself in order to be happy, for example, for you are the source of your happiness, and the fulfillment of all your needs 3. The third step though would be to stop and ask yourself what is the most important thing that you want. Max said that the most important thing you can seek in life is to Graduate into an Aumakua. I know this may be hard to fathom. What if you made your agenda in life to spiritually grow and evolve as much as possible and still enjoy your life. That is probably the most important thing you can strive for. There are things you can do right now to cause growth. Spiritual growth occurs naturally by being alive. Daily challenges cause a person to grow even if the person lives poorly. By waking up in the morning there is some evolution. Challenge polishes a person's soul. Image the friction of life causing spiritual growth similar to how oysters create pearls because of the grain of sand rubbing against it. You have a choice though in the challenges you take on for yourself. What if the concerns you handle are in the service of other people, not just your own well being? Isn't this something that we all long for. To make a difference for other people. Service to other people puts a person on an accelerated spiritual growth path. You still get the struggles for the growth but the lesson come quicker because you have chosen this rather than being forced upon you.
Aloha Carlos, In this Bulletin, Max Freedom Long explores ways to work more effectively with the Aunihipili or subconscious for more effective prayers and a happier life. http://www.maxfreedomlong.com/articles/MFL_Bulletin_vol007_o.aspx This inner work is
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75 ...very much like a parent trying to get acquainted with a child which has grown apart and who has mental reservations and thought which are carefully hidden. It is like husband and wife getting acquainted all over again after long separation. Max further explained the difference between the Aunihipili and the Auhane. That the Aunihipili cannot talk but communicates with impressions or telepathically. The Auhane is the thinker and the one who does the talking. When we learn from the ancient "Secret" the fact that the Aunihipili is a separate and distinct self and not a part of the middle or conscious mind self, we advance our knowledge greatly. The Aunihipili is not articulate. It cannot talk to us and tell us what is hidden in its depths. The Auhane is the one that talks unless we are asleep or mentally ill. It directs all that we say. The Aunihipili is, in itself, inarticulate and very similar in that respect to an animal. Max then explores specific strategies to help facilitate this process. Sometimes he suggests a caring and understanding approach and other times a more firm approach depending on where a person is at. Max explores use of a pendulum to help develop this relationship. The answers are either "Yes" or "No" based on the direction the pendulum swings. I am curious that he was encouraging use of the pendulum well before the New Age movement. This was over 55 years ago. And I like that the focus of pendulum use is the development of the relationship with the Aunihipili, rather than on divination, the way many people use it today. He also discusses the "box" experiment, which I have removed at the request of the Huna Institute as that has been expanded and refined for use in one of their Prayer courses. http://www.maxfreedomlong.com/articles/MFL_Bulletin_vol007_o.aspx I hope you enjoy this Bulletin and please reply if you have any comments or discussion about this. Mahalo, Kahuna Manawanui Editor, MaxFreedomLong.com
Huna Bulletins 1948-1971 Index
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BULLETIN VII. For Huna Research Associates of Max Freedom Long. 3/l5/1949 From: M.F.L., Box 2867, Hollywood Sta., Los Angeles 28, Calif., U.S.A. THE NEXT STEP in our experimental work of testing Huna and learning to use it as did the kahunas, is that of learning to know and control our subconscious or low selves better. We have tried auto-suggestion and sleep suggestion as given us by mechanical voices. We have experimented with hypnosis. We have accumulated mana and instructed the Aunihipili to send a flow of it to the Aumakua, together with a set of thought forms of the things we desire to have built into our future. We have tried telepathy to make contact with one another in the T.M.H.G. work. 75
76 All of these methods have been successful in their own way, and up to a certain point; but it is clear that we need a method which is more precise and which will give us a more certain response. Recently I have been testing various mechanical helps which I thought might give us something better to help get more positive contact with the Aunihipili, and, once the contact is established, help us get better results. I have tried the pendulum and have watched my amber bead on its four inch silk thread swing or go in circles in response to questions asked of the Aunihipili. I have worked out a code of "yes" and "no" swings like nods and shakes of the head. The theory is that the subconscious (or the Superconscious or outside entities, working through the subconscious) causes the pendulum to swing or gyrate. Old hands at the game give the pendulum a start and then watch how it changes its direction or its kind of movement, or how it increases, decreases or stops the movement. A very elaborate code has been worked out and used, but for our immediate purposes, we can keep this type of experiment simple. A better method, however, proved to be the one described on page 29 of the HUNA pamphlet. [EDIT: The Box experiment has been removed because the exercise works and is taught in the Advanced Prayer Course after the Huna Conformation Course] I know of no other way to get across to you what I mean. It is very much like a parent trying to get acquainted with a child which has grown apart and who has mental reservations and thought which are carefully hidden. It is like husband and wife getting acquainted all over again after long separation. In our daily lives we learn to work automatically with the Aunihipili. It does its part and we do ours, much as the parents and children and pets in a home live in close communal relations but each has its own inner thoughts, urges and actions, all hidden and kept out of sight, no two ever completely understanding each other. When we learn from the ancient "Secret" the fact that the Aunihipili is a separate and distinct self and not a part of the middle or conscious mind self, we advance our knowledge greatly. The Aunihipili is not articulate. It cannot talk to us and tell us what is hidden in its depths. The Auhane is the one that talks unless we are asleep or mentally ill. It directs all that we say. The Aunihipili is, in itself, inarticulate and very similar in that respect to an animal. We may argue the point of just how much each self and our habits and reflexes enter into the matter of talking, but for us, at this stage of our testing and experimentation, it will be of little profit. What we need to learn to do is to pick up the unspoken impressions which are to be had from the Aunihipili. When we are hungry, not a word is spoken by the Aunihipili, or when it desires other things. It presents a thought form directly to us. Or it may give an "urge". Begin to study the ways in which your Aunihipili tells you things and suggest things pleasant to do. In standing before my scrambled set of boxes and talking softly to "Boy" (my "George") I find that it is not so much he who is being trained as it is I. I am learning to keep my mental hands off of my Aunihipili - something seldom done in waking hours. I put aside the reins and give Boy his head. I stop even the faintest effort to help by GUESSING OR REMEMBERING what is in the 76
77 boxes. In this work the great command is "Let George do it." I find that I have the habit of nudging my Aunihipili along in the smallest matters. I hardly realize that I am nudging. With the boxes, it was some time before I found that I was making guesses and thus confusing Boy. He is so sensitive to my direction that he will instantly stop using his aka "finger" to feel through the box and learn what is inside. My faintest move to give a guess makes him grab the guess and give it back to me. The IMPORTANCE of this practice, and the reason that I suggest 'that we all begin it at this time as a part of our daily schedule, is that is is a means of becoming CONVERSANT with one's Aunihipili - a thing of which we are in great need in our work. We are going to pioneer a new way of becoming acquainted with the Aunihipili and of being able to team up with it for work with both high and low magic. [Edit] What we are now doing is using the box method because, it gives us a simple and positive check on whether our work with the Aunihipili has been successful or not. Only with such a check can we work intelligently day by day to train ourselves to work consciously with our low selves. MEDITATION and CONCENTRATION as we have learned them from yoga, are outmoded and clumsy tools. Of the many people whom I have known who have given serious attention to these methods, I have found not a single one who came to know the Aunihipili intimately and who had been able, in the end, to get its help in contacting and working with, and under the guidance of, the Aumakua - this being the underlying goal of all such efforts, as in Huna. Their trouble seems to have been that they did not know that in meditation the Aunihipili was to be allowed to emerge, and that in concentration it was to be disciplined. They sought endlessly for direct contact with a Higher Something, not knowing that such contacts are made only via the Aunihipili with its aka thread furnishing the means of contact. We have read and talked about "integrating the personality", but have not known what we were trying to "fuse or unite into a whole". Thanks to the kahunas, we now know that such an integration is not possible. We cannot make the three members of the team into one. We need only to learn to get them properly "stood in line" to work together as a team - a team in which each does the work peculiar to the part it plays. The pitcher must pitch, not catch or go to bat. In the experiment with the boxes, I have come to understand the meaning of the phrase, "doors opening softly". You will also. There is a strange still INWARDNESS about it that needs to be experienced to be wholly understood. We discover it as we stand by, trying to be attentive and still relaxed, and with mental hands kept off the work as our low selves probe the boxes we have selected. In my case, "Boy" seems like a child which grips me fearfully by the hand as it reaches out uncertainly to try the new trick. It is not too sure that I know what I am asking, or that I am not encroaching on its hidden domain. It is as if it kept its head turned, watching me with anxious eyes as it slowly sticks out its aka "finger", alert for the faintest sign of guidance on my part, or of approval or disapproval, He is like a very sober child in this work. There is an intentness which reminds me of a child daring to make short swimming circles out into deeper water and back to the waiting parent who stands watching in the safe shallows. Our conversation is in words from me and in impressions from Boy. It is as if he whispered so softly and bashfully that he could not be quite heard. In this intercourse one learns to feel for, not listen to, the thing below the range of sound. It is an inward "seeing" below or inside the range of sight. It is fascinating to try to watch just how one senses the impression of the things inside the boxes. There is something about the practice that parallels the back-and-forth ebb and flow of love and uncertainty evidenced when the father home from the wars begins getting freshly acquainted with the little son who has mysteriously grown tall and inarticulate. 77
78 When the doors begin to open softly, we begin to touch the outer edge of a strange inner world of consciousness that we have talked much about but sensed hardly at all. We are a blind Columbus with the offshore winds of a New World just beginning to tickle our noses. Nothing could be fainter, less tangible, or more provocative than those first impressions and intimations. When Boy finds the little china elephant in the box I have selected, WE seem to become bereft of our five senses - we become deaf, dumb and blind. The impression of the foolish little yellowish elephant is not a picture, or a feel of the glazed surface or the outline. It is not the word "elephant". It is nothing reported in terms of the senses. This was very hard at first to understand. Them came the realization that what Boy gave me was a THOUGHT FORM which embodied all the sense impressions -even all the history and personal significance of our contact with that particular little elephant. The one thing that must be laid aside while engaging in this practice with the boxes and the Aunihipili is IMAGINATION. One must learn to set the brakes of mind and hold it still and unmoving. One must stop imagining or guessing - stop it clear down to the roots. Or, perhaps the Aunihipili does the imagining for us. If that is true, our job then is much the same - we must HAVE NOTHING TO DO WITH IT. These injunctions will have meaning for you later, if mot mow. Study these thought forms as you get acquainted with your low self and learn how to direct it to act - while learning to keep hands off and allow the action to take place. Get the feel of those thought forms of "elephant", so to speak, for they are the things we must become skilled at making and at giving to the Aunihipili to be presented to the Aumakua. Learn to make a thought form of the condition you wish to have brought to pass through prayer-actions to the Aumakua. See that your thought forms are as complete as "elephant" - that they have been built by visualization and the use of all of the five senses, where that is possible. Live in those visualizations. Come to know WHERE your "elephant" came from, WHO made it, who GAVE it to you - all the details that will help perfect and complete it. I do mot say, "Boy,, take the elephant from the box and give it to me." Nor do I say, Boy, take this thought form of what I need to come to me in the future, and tuck it away with our stored memories." I say, "Boy, 'take this set of thought forms to the Aumakua, with a strong flow of mama, and ask that they be used as seeds and made to grow into the actual conditions which they picture and embody." The end and aim of the Box Practice, as with nearly everything else we do in Huna, is to learn just the right way to make the "seed" thought forms of the desired condition, get the Aunihipili to take them, and them get the Aunihipili to present them with the needed flow of mama to the Aumakua. We depend on the Aumakua to know how to use those "seeds" to make them come as future realities to us. Get six boxes from your drug store and begin. Remember that we are mot plodding over old and dusty roads, but that we are breaking trails. Experiment. Keep score, as "One out of six", so you can see how you progress. Watch for experiences that may help the rest of us. [EDITED] That accomplished, write briefly and clearly words describing the thing or condition to be used as the "seed" of a prayer-action. Tell your Aunihipili to take that "seed" and give it with a flow of mama to the Aumakua (mot to you). In this practice we have all the needed Huna elements of the high magic, including the boxes and papers to act as a physical stimulus. Walk softly. Be confident.
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79 Have you ever put a baby plant outdoors only to have it wilt in the hot sun? This can happen because it doesn't have enough water and strong roots to support it. This is similar to what can happen to you when working with mana for prayer and healing work. Intense prayer and healing may leave you drained after some time. Max Freedom Long explained that this can be worse when people use other entities or spirits to aid them, rather than the assistance of the Aumakuas. In this Bulletin, Max covers a new technique for keeping your energy level high during prayer or healing attempts and throughout the day. He also reviews the progress of training the Aunihipili, using the pendulum, and firewalking. Check it out!
BULLETIN IX. May 15, 1949.
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For Huna Research Associates. (Experimental work with Huna.) From Max Freedom Long, P.O. Box 2867, Hollywood Station, Los Angeles 28, California,
THE BOOKLET ON THE RECENT FIRE-WALKING TESTS, by HRA Charles Kenn [Arii-Peu Tama-Iti], will not be ready for a few weeks yet. Mr. Kenn is flying over from Hawaii May 23rd and hopes to have the copy ready by then. If it is in final order, it will go then to the printing establishment of our ERA Thomas. Plenty of time yet to order a copy. The price is estimated at $1.10 post paid. Those who have ordered copies will be notified when the time comes to send in their payment. Mr. Kenn will also bring motion pictures in color of the tests and will lecture here during his stay. The details will be announced later. THE REPORTS ON THE BOX AND PENDULUM TESTS continue to come in from the Associates and many interesting results have been reported. (See details later in Bulletin). COMING BULLETIN FEATURES will include a report by HRA Bob Beck on his observations of a gentleman who apparently uses the kahuna type of "shock" by accumulating a very large surcharge of mana and expending it almost instantly. This promises very excellent proof of the Huna theory of the low mana (from several angles), and and will furnish most intriguing; study and speculative material. Other Bulletin FEATURES will be along in turn. HRAs are increasingly taking a hand with the reporting on findings and experiments. THE GROWING INTEREST IN FIRE-HANDLING and fire-walking is to be seen in the many articles in magazines touching on these topics. Recently the Saturday Evening Post had a fine illustrated article on the use of the fire test to determine the guilt or innocence of individuals in Africa where theft or other crimes were involved. Natural History Magazine and and Mechanix 79
80 Illustrated (March) carried articles by Wilmon Menard, well illustrated, covering his fire-walking experiences in the South Sea island of Raiatea. The May number of Desert Magazine has a splendid article - well illustrated - by artist John Hilton, telling of the firehandling of Indians living down San Diego way. They used live coals in a healing ceremony. (Article reviewed in this Bulletin.) SPECIAL ANNOUNCEMENT: ERA B.E. Smead, (address c/o Everett High School, Everett, Wash.) has offered his time and services to help Associates get acquainted by correspondence. Those who would like to have their names and addresses and a note as to who and what they are and what their background and interests may be, should write Mr. Smead a short letter telling about yourself and giving your address. He will mimeograph and send around sheets containing the information, then you can write to those whom you feel would be to your liking as correspondents. Those HRAs more familiar with the studies in our special field might be of great help later on as new members join and need coaching and guidance. This holds great promise if well handled. Mr. Smead is a seasoned researcher and an instructor in the Manual Arts. One of our best. You'll like him. THE ARTICLES IN ROUND ROBIN MAGAZINE [published by the BSRA organization, by Kahuna Max's friend Meade Layne] covering the presently known facts about fire-walking (as mentioned in an earlier Bulletin) will not appear in the current issue about to be released (owing to pressure of correspondence on ERA Editor Meade Layne following the publication of the articles on the Koch Cure for cancer and other troubles - most provocative ). The fire-magic articles will, however, be out at about the time the booklet on the amazing Honolulu experiences is ready to be released. We are about to come at the problem from a new angle, that of the fire-magicians themselves, not that of the puzzled observers. VERY IMPORTANT DISCOVERY CONCERNING MANA It has been well known for many years that work of a psychic nature often is very exhausting. When we began our experimental work with Huna, we promptly ran into the fact that many of us fell asleep in the midst of our prayer-actions after consciously sending a flow of vital force to the Aumakua. Others felt tired out after the prayer-action was finished. I was repeatedly warned by those long experienced in healing (by laying on hands and by the help of spirits acting as guides and healers, but drawing vital force from the operator for healing uses.) On the other hand., friends who had always prayed to the Aumakuas (or 'Universal Mind, Christ Spirit, etc..) had found that they escaped the exhaustion so common to those depending on the other methods or sources of help. In our own work with Huna, I, therefore, urged that we all invoke the aid of the Po`e Aumakua in all of our experimental efforts. I think that we have all done this faithfully, but the exhausting effects of long treatment were still reported. A few weeks ago I undertook to explore this part of the field and find, if possible, the cause of the tiredness and the remedy. I had concluded much earlier that the exhaustion was caused by a lowering of the level of the normal charge of vital force (low mana) in the physical body and in its surrounding and interpenetrating shadowy body (aka kino). I had seen many hypnotists gradually increase in power and ability, only to become unable to work because of the utter weakness following strenuous use of the hypnotic abilities - as in giving shows, or treating several patients in one day. Dr. Nandor Fodor had pointed out the fact that mediums had to rest about half of the time to regain the lost strength. The danger of insanity was known to be strong progressively as the mana charge was lowered too far by one thing or another. (Mental causes as well as bodily injuries or disease.) 80
81 The kahunas symbolized this loss of the normal charge of mana as a "wilting", "fading", or "wearing out". (See Andrews English-Hawaiian dictionary for the root meanings of ma in the word mana.) From other symbolic Huna words which use the word for water (wai) as a part of a pluralroot word covering this same idea of loss of the normal mana charge, the symbol is that of,"Underground loss of water by seepage, as from a kalo pond". I should (knowing what I already did) have seen the problem so clearly that I could put my finger on the trouble and the remedy at once. But, like so many things in Huna, this was a point not yet covered clearly in modern thinking, and I had been unable to see the forest because of the trees. Finding that I was becoming increasingly tired by the three and seven o'clock work in which I acted as the center for "braiding the cord" (aka threads) for the Telepathic Mutual Healing Group, I set about finding a way to test the mana charge in my body, and settled on the use of the pendulum as the simplest and best method.. One evening I took my home-made string and sealing wax pendulum and made the customary test of my own index charge of mana. It registered the usual 52 clockwise gyrations when held over the palm of my left hand. I then made my usual use of the Huna method of accumulating the surcharge of vital force, and as the hour of 7 drew near, found that I tested my usual 230+ gyrations. So far so good. I took up the box of letters which are used in the TMHG work to make the aka thread contacts with those joining in, and held the pendulum over their edges, (They stood on edge in a cardboard box held on my knees). The pendulum swung rather weakly back and forth across the edges at right angles to them. (As usual) When the exact hour arrived the pendulum increased its swing and reacted with about a third longer swing. This kept up while the Po`e Aumakua was being invoked and the combined mana flows united in the "braided cord" and sent as an offering to the High Selves (Po`e Aumakua). As I began sending out the usual telepathic images to those taking part (to act as a check on contact, etc.,) the pendulum motion slowed down but kept swinging in the same direction. When the images had been sent at 7:04, the pendulum stopped swinging almost entirely while we made our mental pictures (thought forms) of the conditions to be built into our futures. (And while I took up the letters one by one in my left hand and called clearly to mind the images I had made previous to the evening in question.) At 7:07 the pendulum again began to swing strongly, in the same direction, seeming to indicate the flow of mana in through the aka threads to the Po`e Aumakua, and carrying with it the thought forms of the prayer-actions. The swing remained strong until after 7:08 when the work was ended by the usual, "Let the rain of blessings fall." (Return flow of the High Mana in some form.) "A-mama." At that moment the pendulum changed quickly and swung at right angles to its former direction, ALONG the edges of the letters instead of across them. The movement lasted about half a minute, during which time I felt a strong tingling ( the usual thing for me.) I set the letters aside and found that I was suddenly very tired and sleepy. It was with an effort that I took up the pendulum instead of taking a short nap as had lately become my custom. I held the pendulum over my left palm and it registered only 19 small gyrations., I realized at once that the eight minutes of intensive work had used up most of my normal charge of mana as well as the surcharge with which I had started.. It was very clear that the mana had actually been sent out and used up. Pulling myself together with an effort, I fought off the sag and inertia of mind and forced myself to begin breathing deeply and accumulating a surcharge of vital force. My Aunihipili was very slow to respond, but in about half a minute the feeling of "swimming" laxness of mind began to go. By 81
82 the end of a full minute the normal condition of easy control over the body and mind was definitely on the way back. I became mentally refreshed and alert, and soon began to feel wide awake and ready to plunge into my work. I took up the pendulum again and tested my charge. The reading was 89 gyrations. In less than four minutes I had recharged myself and was more rested than at other recent times when I had napped for as long as fifteen minutes. I COUNT THIS ONE OF OUR GREATEST STEPS TOWARD INSIGHT, and I offer thanks and congratulations to several HRAs who have helped to bring the problem to a focus so that we could get the answer. HRA Russell P. Schofield has been especially helpful. He carried on a series of experiments in recharging himself many times a day while at his exhausting mental-physical work, and found that he could recharge swiftly at any time, all day long, and that he could work double the hours with less weariness. I cannot too strongly recommend making it a practice to pause and recharge at any time when there is a mental sag or dullness. In fact, any mental condition that is undesirable or out of the normal run of things should be benefited. If one is overtaken by timidity or indecision, or the feeling of not being able to "face it" or "go another step", here is the magical remedy. Breathe deeper and more strongly. Build up a surcharge. You will then find that the sun shines again and all prospects become normal. We no longer have to "drag" through our days and our work. We can charge up and get "George" back under control in a matter of minutes because it makes the conscious self strong and positive. In treating ourselves for health conditions, I feel certain that the hourly recharging with vital force will he of the greatest importance. I suggest that when a surcharge is accumulated, the Aunihipili should be instructed to work with and for us to carry an "offering" of vital force to the Aumakua. Speak softly and say something like this, "Loving Aumakua I reach out to you how and send along the aka thread this offering of vital force. Accept it to use for your own purposes and to help the world and me. (A pause here of a few seconds to let the Aunihipili do the work) Let the rain of blessings fall. Amen." Then, while refreshed and alert and strengthened (or cleansed by the return flow of High Mana), call. up your picture of yourself as normal in health and prosperous, happy and filled with the joy of Service. This will be cumulative in its effect. I am indebted to HRA Wing Anderson for finding for me one of the key things in the Oahspe bible. Here is the first clear and definite statement found in any of the revealed writings (in so far as I know) to verify the conclusions reached that the Po`e Aumakua NEEDS The VITAL FORCE WHICH WE CAN SUPPLY - that we MUST GIVE it to them if they are to be easily able to do the many things that affect this lower level of life and help us. It is a verification of the findings made in our study of the kahunas words for "altar, sacrifice and worship". In Report Bulletin III (reporting on the TMHG work) this deeply significant matter was explained in detail, (and for the first time.) The Oahspe verification is to be found on page 396, Chapter XX, passage 6, on. In these passages there is described a war on the higher planes of being. In it the "ashram" (Guardian Angels or the Huna Aumakuas) were attacked with great force by evil forces. Here is the central point, "Again the threatening adversaries stormed, and wondered whilst they stormed, that one alone stood so boldly in face of such great odds and flew not away at once. And every ashore laid his hand on the sleeping mortal in his charge, for by this his power was multiplied a thousand fold." It stands to reason that our na Aumakua, being spirits without dense physical bodies other than the one shared by the three selves of the man, need the force of this denser level of living to work in the denser materials, as in healing. We see that at seances the spirits MUST have vital force to use for all their work in producing apparatus, transportations and materializations. They take it from the medium and the circle, often leaving them all exhausted. 82
83 While this idea that we must "nourish the gods if they are to nourish us", is not new in India, it has been misunderstood in other lands and their religions. We have thought that the "gods" had all the power and that we must beg a part of it for ourselves. In Christianity we pray, "Thine be the Power, and the Glory...." In modern terms we speak of drawing the "Universal Life Force" from some "Universal Source" which is under the control of "Universal Mind." It begins to stand out with startling clarity that the low (subconscious or Aunihipili) and the physical body are the SOURCES for the force that is used on all three levels of life in which the three selves operate. (No matter where the force comes from originally, whether it be from sunlight reaching the earth or from other basic first-sendings. The original force supposedly used by some form of consciousness to create our universe, is beyond our reach of mind, so need not be considered seriously.) The whole effort aimed at the testing and restoration to understanding use of the ancient "True Light" of the kahunas, would be well worth while even if this discovery of the secret behind the use of the mana in working with the Po`e Aumakua was the only one made. Fortunately, we are making one discovery after another. And each step brings us that much closer to the ultimate goal - to come to know the na Aumakua and to work hand in hand with them, and under their Guidance. THE AUNIHIPILI CAN BE TRAINED "GEORGE" GIVES-THE NOD: HRA C.D.P., of Oakland, California has a most interesting report to make on her experiments. She began, some time ago, to address her Aunihipili as a separate entity, and she requested it to help her with its unique powers in various ways. It soon learned what was wanted and how to do various things. The outcome was that George caused her head to nod or shake "no" automatically in answer to questions. She writes, "At first the answer was reluctant. Now it is so enthusiastic that my whole body is shaken by the response" This Aunihipili soon learned to go out in the aka body and bring back needed information. During the war it would check all the stores to learn which one had butter that day, and would nod or shake as the stores were named. This saved making the slow rounds in search of butter, and a mistake was seldom made. In questioning George about the outcome of certain matters, it was found that if a "yes" answer was very much desired., it would be given, whether right or not. When letters came, George could tell accurately whether they bore good or bad news. He is responding well, but slowly, to a daily lesson including, "I am Health. I am power. I am youth. I am life." When asked if he wishes to help, and if he will carry a message to the Aumakua, he eagerly agrees that he does and will." George is also a great help in finding lost articles. Recently a case with a pair of glasses was lost. George insisted that it was in the bedroom, but repeated searches turned up nothing. Still he stuck to his guns. Days later, the glasses were found on the side rail of the bed below the springs. GEORGE ALSO CAN LEARN TO USE THE PENDULUM. HRA Edgar Block, lost a certain paper. He looked three times in the box where it should have been. Then tried the "yes-no" pendulum (and George, of course). The answer was a "no" swing to all the places he suggested that the paper might be. The search narrowed down to that room and that table, then to the same box, with a repeated "yes". Another search was made of the box, and the paper found. Mr. Block sends in much interesting information about his experiments with the pendulum, with seeds and plants. 83
84 GEORGE GETS THE ANSWER VIA THE AUMAKUA AND THE BOXES. HRA E.M.R; in Washington State, had a difficult problem. She did not know which of four possible actions to take. She wrote out each of the four actions on paper and placed the slips in four pill boxes, shuffled them, prayed for Guidance, and drew Answer No. 4. She called in three friends one at a time during the day and had them draw. All three drew the same answer. OUR AIM in this work is to get so that we can recognize the Aunihipili as a separate entity, train it, work with it, and benefit by making use of its talents. We expect, in due time, using one method of communication or another, to be able to get, via the Aunihipili, glimpses of the crystallized future from the Aumakua, and guidance, with healing of body, purse or circumstances. Also, eventually, the INSTANT response - this, of course, demanding a smooth and knowing ability to get the three selves working together in the proper way, with thought forms and mana properly made ready. If you have not had time to try the box and pendulum experiments, or if they have seemed too complicated - or if you got no results - do not get discouraged. Sit tight and give us all your moral backing and encouragement. (That is, those of us who are hard at the exploration.) There are shining possibilities ahead. REVIEW OF THE VERY IMPORTANT FIRE-MAGIC ARTICLE BY JOIN HILTON IN DESERT MAGAZINE In the May, 1949 issue of THE DESERT MAGAZINE (address Palm Desert, Calif. .5O the copy. Year's Subscription $3.50), is the article, "BLACK MAGIC OF THE CAHUILLA" by artist and desert authority, John Hilton. It is illustrated by three fine photos, one of the chief medicine man in his ceremonial cape of Owl feathers and with a special head band, one of the night ceremony with the glowing log in the center of the Indian gathering, and one of the exterior of the crude thatch ceremonial house. The introduction reads: "Among all the Indians of the desert Southwest, the most secure economically are the members of the Mission tribe of Cahuilla living in Coachella valley of California. Paradoxically, although these Indians derive their wealth from and are in constant association with a large population of Anglo-Americans, their ancient tribal customs and religion remain virtually a closed book to the public. Yet they do have a religion - a very potent ritual, you will agree, when you read John Hilton's story of their white and black magic." Hilton, long a trusted friend of these Indians, describes a ceremony held at night for the purpose of freeing two young men of the tribe from war psychoses taking the form of continual nightmares of battle. Both had been through the worst of the actions in the Pacific. Government doctors had. failed to help them. The medicine man said that the boys had become "victims of newly released, spirits from some enemy they had killed. These spirits had clamped onto their souls and were determined to live with them and torture them the rest of their lives." They were removed and sent on to the spirit world where they could do no more harm. The healing ritual began in the afternoon with a ceremonial feast, well attended., with a few invited white friends (never open to the public). The place was at a secret ceremonial house hidden in the brush. After dark there was dancing and. chanting -stomping and grunting - and. the cleansing of the place by brushings and wavings of the owl feathers used by the medicine man. The fire was also cleansed as well as the patients. A number of the chanted "songs" were "`sung". Red coals from the fire were handled freely. One was taken into the mouth by the medicine man and, drawing 84
85 breath through the nose and blowing from the mouth, he sent out streams of sparks. Three coals were thus use, until blackened, (Hilton was told that handling red coals was "easy" if one first thought of his hand as getting hotter and hotter until hotter then the fire, after which coals could be handled-without burns. He later tried this and found that it worked for him, but when he tried to put the coals in his mouth, the magic failed.. His Indian friend explained the failure by saying, "Nobody sang. You can't eat fire without singing." He was told that in the fire-eating, the coals taste "Just like ice cream - but be sure don't breathe air in through mouth.") After holding the brush of owl's feathers over the fire and brushed both patients repeatedly, especially about the head and shoulders, the medicine man took them in turn, blowing into the patient's mouth., nostrils and ears, then sucking at a point between the eyes, and removing his mouth with a loud smack to spit out what appeared to be a wiggling white worm - which was thrown into the fire. When this had been repeated for both patients, they were again brushed with the feathers while they remained kneeling. A short speech was made to them, and the cure was complete. "They slept well that night and have not been bothered since," writes Mr. Hilton. "Call it what you may, psychology, hypnotism, suggestion, black magic or white, whatever it was - it worked! Army and navy hospitals are fun of patients today, suffering from the same mental ailments which wither medicine nor psychology have been able to cure."
Max Freedom Long Huna Bulletins 1948-1971
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Index BULLETIN X. June 1, 1949. Pg. 1. For Huna Research Associates. (Experimental work with Huna.) Hollywood Station, Los Angeles 28, Calif. From Max Freedom Long, P.O. Box 2867,
CHARLES W. KENN arrived in Los Angeles on May 23rd, as planned, and brought with him the copy for the fire-walking report booklet - also a mass of fascinating material that fairly cries to be included but for which there is no room. With a simple directness that is far more impressive than any effort to impress, he has laid before us the findings of the testing of the fire-magic. He has offered no fancy theories, but what he has to tell, after being initiated into the art, leaves one gasping mentally. At the meeting of the John Anderson Group on the night of May 25th, he held us all for over two hours while he quietly and methodically showed us what a vast and mixed field of material stands before us in Polynesia. He showed us the many mistakes that had been made thus far by investigators because they could not avoid translating the Polynesian lore into Western thought. The thing that has been missed is the psychology of the ancient Polynesian culture. What has seemed to be a hit-and-miss way of life from a social angle, is really based on a system so old and so intricate that it avoids detection by 85
86 the investigator. He overlooks vital actions and. reactions because they are so taken for granted by the native Polynesians that they do not think to explain them to their visitor. Following the Kuda Bux fire-walking tests, which shook the psychological world, tests were made with Hussain, who failed to avoid small burns himself, and whose performance was bettered by one of the men engaged in the testing. This brought the decision that there was no magic at all in the performance and that anyone who had the courage to try, could fire-walk over live coals or heated stones. For the next twelve years the matter was allowed to stand. The professors and their friends were satisfied that they had explained away the most spectacular psycho-religious performance to be found in world history except in the phenomena of Spiritualism. Now, in the Year of Grace, 1949, HRA Charles W. Kenn has, literally, tossed the question back into the fire. More than that, he has gone behind the scenes and has given us the picture from the angle of the fire-walker, and in doing this has injected into the problem questions which reach out into unexplored and hardly known corners of the field. The actual phenomenon of fire-walking begins to dwindle in importance as we find ourselves asking whether there are "gods" and whether they actually do "die" if not worshiped by their devotees. Yes, the Veil does seem to be thinning very fast between this level of consciousness and the next. Work will be done to see how much can be crowded into the booklet, and later we will be able to announce the publication date. WITH THIS BULLETIN comes two sets of Miscellanies Papers, written in response to questions which have come up in the HRA letters, and which may be of general interest to all. Also included is a sheet used in the new Lessons, and which points up certain angles of approach. EXCELLENT RESULTS WITH TIE BOXES AND THE PENDULUM , are being reported from far and wide. These mechanisms offer the best way yet to get down to a working acquaintance with the Aunihipili - our "George". Keep your pendulum down to not more than 32 inches from fingers to lower end, even less if the pendulum is heavy enough to exert a "pumping up" action on your fingers like a child standing in a swing. TMHG results are sometimes amazing - growing steadily better. MFL.
Editor: If you would like to explore the theories regarding Firewalking two generations after Max Freedom Long visit this link: http://groups.google.com/group/firewalking
Seven Steps of Learning Many people study things like Huna, NLP and Hypnosis and get optimal results in the "real world" - manifestations of abundance, and fullfillment of all of the promises inherent in these practices. They experience changes in their lives that can only be described as "greatness". Yet twice as many people study these things and sadly, get nothing more than a little intellectual knowledge on something they find interesting. No real change takes place in their lives. 86
87 What makes the difference? There are 7 steps: 1. Study 2. Understand 3. Practice 4. Apply 5. Calibrate 6. Adjust 7. Apply (Yes, I know, 4 and 7 are the same. They're supposed to be) Repeat these steps often enough, you become Unconscious Competent – you begin to operate in it without having to think about it, in total effortless unconcern! Most folks never make it past step 1. They open up the box, listen to the CD, pop a DVD in and say "hhmmm, that's really interesting" But there's something different about the people who Manifest An Overflow Of Greatness. They work their way through and reach the first, and then second, "Apply" stage. At that point, an amazing thing happens - life becomes like a dream. You start attracting what you want rather than chasing after it like a lovesick puppy.
20 Grand in 20 Days? Simple! Andrew Scott speaks: Dear Friend, Lots of people have "money issues" and, lots of people just have "issues" in general, do you agree? Let's clear the clouds on the subject once and for all, okay? I'm going to share with you some ideas about making money from the "Martial Mastery" course. As a sad indicator of the weakness of the world today, some people ask if there are "guarantees." The answer is absolutey NO. There are no guarantees whatsoever. You may not make a dime using my ideas. In fact, if you're the type of person who needs a guarantee, you shouldn't even be on this mailing list! Here's why: 87
88 Real Kahunas know the only guarantee they have in life is the man they see in the mirror. And a true Kahuna wouldn't have it any other way! So let's put it on the table right now: Making a lot of money is simple. Real simple. So is doing most things in life that you really want to do, but aren't doing. So why aren't you doing it? Well, the answer to that is simple too. It's literally 'hiding in plain sight.' If you keep doing what you're doing, you'll keep getting what you're getting. Does that make sense? It's going to take a change in the inner man, to manifest a change on the outer man. And if you're reading this, there's a good chance that you're part of the Warrior class, and not the Peasant class. If you're part of the Warrior class, you probably know deep down that there are 3 things that should be in place in your life (if they're not already): 1) YOU control how much money you make, not your 'boss' 2) Your only true 'boss' is YOU 3) You can create income while retaining your freedom to pursue any endeavor you choose, and live exactly
how you want to.
There are a few exceptions where one can accomplish this while working for others, if they remain objective and have the Warrior mindset, but not in most cases. I personally don't believe you should ever have to leave the house to make a six-figure income. And, I don't believe you should ever have to 'invest' anything significant to get started. So, quite simply, in just a few minutes on the first DVD or two of the Martial Mastery course. I show you how to potentially make $240,000 a year without investing a penny. All you need is a phone line and an internet connection. Is it spam? Is it stuffing envelopes? Is it some other stupid 'scheme'? No f-ing way. Pardon my french, but I HATE scams and schemes! How about one simple little way for you to easily make a potential $1,000 bucks a day, no sweat, without ever leaving the house? Now, if I gave it all away here, you wouldn't need to 'get those DVDs' would you? So, I'm gonna have to hold out on you, for your own good. Because there's more, much more than you could ever imagine, waiting for you in the Martial Mastery course. And when you see me describe it, live on camera, you'll know that every word I've said here tonight is TRUE. In fact, if you're reading this and you're not: a) Working at home for yourself, and b) Making at least $1000.00 profit per day 88
89 then 'you need these DVDs.' It's that simple. Would you take my word for it? I'll prove it to you right now. Just do two simple things: 1. 'Order the Martial Mastery DVD course' right now. You can get it by clicking here http://www.kahunaenergetics.com/andrewscott.html 2. Then, I want you to save this email. After you watch the first DVD, come back and read this email and tell me if what I've said wasn't all true. Come back and read this and honestly tell me you don't have the potential to make 1,000 a day without leaving the house, even if not using my ideas, then at least using the insiration and catalyst thinking you find in Martial Mastery. I DARE you! Why would I be willing to put it on the line like that? Because every word I'm saying here I mean in all seriousness and is as REAL and TRUE as you can get. There is not one word of hype in what I'm saying to you right now. Not one! And for those of you who are already making more than $240,000 per year (or even if you're not), I'll show you how to potentially make a Million on the same DVD. Am I serious? I am DEADLY serious. I'm not going to BS you and tell you how easy it is. It's gonna take a little hard work, but not too much. Oh, you're also gonna have to change your thinking a little bit, and have some self-discipline to work at home a few hours a day. Some people can't handle not being supervised by someone else. They need to be told what to do and be managed by others. So if you're not used to being in charge of your own time, all the time, you will need to exercise a little self-control.
Just a little. Can you do that? Who Is Responsible For Your Results In Huna? Andrew Scott Speaks: I almost thought about titling this email “I Don’t Want Your Business!” Because y’know what? If you’re a certain type of person, I DON’T Want Your Business! Here’s what I mean: Vince and I had a few inquiries about yesterday’s email titled “20 Grand in 20 Days, Simple” Laughably, these folks wanted to know if there is a “guarantee” that they could make 20 Grand in 20 Days. 89
90 Shocking! Let me make something clear right now: I cannot guarantee you’ll make any money at all. YOU are the only guarantee of any money you’ll ever make in your lifetime. Not me, not anyone else, not any idea or concept. It’s strictly up to you. And that, my friend, is the very key to your success. I’ll explain why in just a minute, but first In a way, it’s sad that I need to say this in the world we live in today. It’s a sad testimony to the “herd” and “dependent” mentalities in people today. If you are one of those people, please do NOT buy my products! People are so used to having others look after them, that they take no personal responsibility. That’s why most people are broke, struggling or stagnant – they abdicate power to others rather than looking within and changing the inner man, which changes all the results outward. On the other hand, it’s a good thing that I included that disclaimer. That way, it’s in YOUR hands as to how you use the information, and what you expect from it. It’s ENTIRELY up to you. I know as for me personally, I wouldn’t want it any other way! And I know any TRUE Kahuna wouldn't want it any other way! And that’s the beauty of it. You should be able to look in the mirror and say “if it’s going to be, it’s up to ME!” That’s the type of person who wins just about every game he plays! If you’re not that type of person, I Don’t Want Your Business! In marketing 101, they tell you to fill your ads with testimonials. And I do have loads of testimonials from satisfied customers. My web designer twisted my arm to put a few up on my website, but y'know what? I don't believe in "marketing" at all, I believe in simply telling it like it is. My products are just like I write about. If you like what you're reading, you'll LOVE my products. Does that make sense? People who need "loads of testimonials" and "social proof" clearly are "group-thinkers." And do "group-thinkers ever really make it in this world? Of course not! They're known as "the masses" or "sheep" and they're broke and lead quiet lives of desperation. But the Winners in life who think for themselves, see what they want and Take Action! They step up and go for it! Those are those rare individuals who aren't afraid to try something new, and they're the ones who make the world go 'round. And they put what the learn to USE in their lives! And THAT is exactly how results manifest in your life. And who does it? You do. That's the beauty of it! Now, True Kahuna can SHARE IDEAS with a group, and get learnings from a group, but they don't make buying decisions based on a group's opinion. 90
91 They let their higher intuitive spirit tell them what they need. They are not "group thinkers" by any stretch. The group thinkers are actually the type of people who “need” the Martial Mastery course more than anyone! But that’s the funny thing about people – they buy what they want, not what they need. If people bought what they needed, the nightclubs would be empty, and the Huna classes would be held in stadiums. When I see something I want and I know it will do me some good, I step up and go for it as if I “needed” it. I make it happen! But not only that - I value and use the information – rather than letting it sit on the shelf. And so my life gets changed for the better, and I learn and learn, and grow and grow, and get better and better and stronger and stronger. How about you? Are you ready to learn and grow? Are you ready to “take personal responsibility” and make the transition to Warrior? If so, Martial Mastery is clearly for you. You can grab your set here while it’s still available www.kahunaenergetics.com/andrewscott.html or call Vince now at 1-573-803-9104 Sincerely, Andrew Scott
Where Do You Want To Be A Year From Now? Andrew Scott Speaks: The Martial Mastery special offer is over in about a week. After that, the price more than doubles. When I made a special offer like this to my clients a year ago, literally dozens of them contacted us asking "why didn't you tell me?" and "can I have it at the discount price?" Sadly, we had to say no. We keep our word around here and a deal is a deal. So if you haven't done so yet, you really owe it to yourself to at least read all about Martial Mastery has to offer on Vince's website www.kahunaenergetics.com/andrewscott.html Or just pick up the phone right now and call him 1-573-803-9104 The clock is ticking and by taking action now, you save almost 800 bucks!! Now please do me a favor. Ask yourself this question: where will you be in a month, six months, and even a year from now? 91
92 Will your personal life improve dramatically? Will you be richer, healthier, stronger, more loved, more motivated, and have better relationships with every person you know? Will you become the kind of naturally Peaceful and Graceful Yet Powerful Warrior that radiates Power and demands respect and attention everywhere you go? That's the way it should be. And if you're smart enough to order the Martial Mastery Course "right now", that's the way it will be. I see it happen to my students all the time whenever they walk into a room full of people. They radiate confidence and energy - and ATTRACT EVERYTHING and EVERYONE THEY WANT like a magnet. Just Imagine what you can do once you get the skills on these DVDs!!! But the only way it'll all come true is if you GET THEM. It means doing something different for a change. If you don't do something different, a year from now you'll be in the same old position you're in right now. NOW IS YOUR CHANCE to turn it all around. Why are there so many people stuck in a rut they can't get out of? It's either because they don't act due to imbedded beliefs (and they're too afraid or too negative) or they don't know what to do. They don't have the knowledge so they do nothing. You may have friends like this. If you try to change your life, they'll discourage you. They'll say "that stuff doesn't work" or "you'll never be rich. It's impossible in today's world" or they say "you can't get hot women like that, only if you're rich." They may even laugh at you. But let me ask you this: Are they successful? Can they effortlessly attract the soulmate of they've dreamed about? Have they honed their body to be a lean mean killing machine? Can they masterfully develop perfect personal relationships with everyone they know? Do they have more energy than they know what to do with? Then who are they to talk? It's easy for folks who haven't done jack shit to be pessimistic about possibilities, isn't it? And y'know what? A year from now they'll be in the same rut they're in now. Because they're too damn negative or foolish to take action. You see, action is the answer to the number one question any true Kahuna must ask him or her self: How do you move from your current level to a level of success you never dreamed possible? By taking action. It's that simple. Decide to take action "right now" and your life changes foreverwww.kahunaenergetics.com/andrewscott.html Honestly, this is all simple stuff once you know what to do, how to apply things in the right way, and have the energy to do anything you want. And that's exactly what the Martial Mastery course does for you. You may notice on Vince's website it says "Huna is based on..plain common sense as indicated by observable facts" That's because Vince understands what it's all about - it's about actually 92
93 "Applying" this stuff in the real world, because that's how you GET THE RESULTS YOU WANT. There is no other way. You must apply it. So here's the deal. normally I charge $1497 for this information, and plenty of people are more than happy to pay that. But I wanted this information available to ALL of the Ohana, truth-seeking sincere people who know the real deal. Vince and I have made this so ridiculously affordable at $697, it'd be just plain foolish to miss out. We did put a time-line on it as a reward to those who follow our advice and have the wisdom and motivation to "take action".... and that time-line ends Sunday, July 1st, just seven days away. The business information alone in the Martial Mastery course contains material that many consultants are charging $2,000 to $5,000 for a two day seminar. And that's only on the first 2 DVDs! In the whole course, you'll get DVDs brimming with hidden secrets of Spiritual Power Channels, Persuasion, Seduction, Covert Influence, Ninja Mind Control, Hypnosis, Health, Marriage and Family Strengthening...and MORE! Martial Mastery really is "the atomic bomb of all Mastery courses." It will change your life forever - you are getting THE BEST life has to offer, from the Ancient Masterminds who mastered life itself. The bottom line? At over half-off the regular price, it's a KILLER DEAL! And please do me favor. Could you order right now? http://www.kahunaenergetics.com/andrewscott.html I'm afraid that if you wait, you'll either forget or you'll put it off and miss out on a huge savings. And then what else will you miss out on by not taking action and changing your life? If you don't take action, where will you be a year from now? Wouldn't it be better to be able to look back, a year from now, and say "I did it! I really did it! A year ago I was in a rut, now I'm living at my full potential! Life is Magic!" Nothing feels better than being able to do that. You know what I'm saying here is true. Call Vince at 573-803-9104 or click here, a new life awaits you http://www.kahunaenergetics.com/andrewscott.html Sincerely, Andrew Scott
Why Let It Pass You By? Andrew Scott Speaks: 93
94 If someone said to me, "hey, there's these great new DVDs that show you how to: - Master your body, mind and spirit - Get anyone to do anything you want - Unfair mental defense secrets using hypnosis, ninja mind control and secret tactics - How to make $240,000, working at home, sleeping in, without investing a dime - How to instantly change your past, and create your future like a genie in a bottle - How to turn yourself into a "Super-Hero you" in just a few days, and never be weak, afraid or defeated again - The Secrets of The Samurai & Ninja and how to apply these secrets to your entire life for Instant Victory - The Earliest Origins and Strategies and Tactics of the Indian Thugee and Chinese Bandit Cults, and how to use this knowledge to dominate any field, help any friend or defeat any foe.... and MORE MORE MORE!" ....what would I say to them? I'd say "Wow, that sounds VERY interesting. Where do I get it? I'd be a fool to pass that up" And if they said "you can get it at the Huna Ohana site http://www.kahunaenergetics.com/andrewscott.html or by calling Vince at 1-573-803-9104 .....but the deal is, it's no longer available after midnight on Saturday. By Monday for sure, it'll be gone, and you'll have to pay twice as much, in fact, MORE than twice as much!" I'd have to say to myself, "why let it pass me by?" And then, I'd click the link and order http://www.kahunaenergetics.com/andrewscott.html Or pick up the damn phone and call Vince at 1-573-803-9104 Because the only way to lose is to do nothing. Sincerely, Andrew Scott
How To Build Your Own Info-Product Empire Andrew Scott Speaks: 94
95 Here we are just 3 days away from the deadline to get the Martial Mastery course for over-half-off! To salute Vince, the Ohana, and all of you guys who have been bombarding me and Vince with orders phone calls and emails, I've decided to give you yet ANOTHER FREE BONUS! You see, many folks often ask - 'How did you build your information product empire?' So I decided to share my secrets with my Inner Cirlce Members. And now, with the good people at the Ohana that means YOU! I mean, have you ever thought about what it would be like to work for yourself, selling your own information products on subjects you are passionate about? One of the greatest things about this isn't just the money and status - it's being able to do something you really love, instead of just clocking in at a job because you 'have to.' Does that make sense? That's why I decided to share my secrets on a CD. It will answer all of your questions about this business, and I'll share all of the ups and downs I've had along the way, so not only do you learn from my success, but you learn from my mistakes as well so you don't have to repeat them! I also give insightful commentary on some of the all-time info product greats and masters, including Dan Kennedy, Ross Jeffries, Doc, and Matt Furey. Even if you've never considered selling your own info-products, if you know who these guys are you'll absolutely LOVE this CD! But there is one favor I have to ask of you, alright? Please be patient! I am out of town at present, and Tom (the guy who runs my office) is working around the clock to prepare your shipments. Is that fair? Alright then. You know you can't ever get a deal like this anywhere else except from Vince, and ONLY until this Saturday night! www.kahunaenergetics.com/andrewscott.html If you'd rather order by phone you can call him at 1-573-803-9104 No listen: If you get Vince's voicemail, leave him a message and he'll call you back. What I've learned about Vince is that he spends most of his time doing Huna research that benefits ALL of us! But no matter what you do, don't put it off any longer! On Saturday at midnight, the over-half-off Martial Mastery deal and all of the Free Bonuses are OVER. I'll tell you about the Free Bonuses one more time, and then I'm heading to bed. Here they are: How To Tell If Someone Is Lying DVD The "Mental Warfare Secrets" 3-CD Course 95
96 The "Master Keys To Unstoppable Confidence" CD The "Mastery Keys To Unlocking All That You Desire" DVD And NOW, strictly for my Huna friends only, the "How To Build Your Own Info Product Empire!" There you have it. Remember, if you "want this now" you'll need to click here www.kahunaenergetics.com/andrewscott.html And Vince, Tom and I all ask that you be PATIENT! These life-changing materials are worth a very short wait, OK? Goodnight! Call Vince at 1-573-803-9104 before Sunday at 9:00PM, or click here www.kahunaenergetics.com/andrewscott.html For now, Andrew Scott
Superior Power & Skills Andrew Scott Speaks: By now you've probably heard about my "Martial Mastery" course. People are calling it the best damn course on the planet, period. It really is the deal of a lifetime, because a course like this can, quite simply, change your life forever. What it comes down to is this: Martial Mastery gives you Power & Skills that are unparalleled, unmatched, and damn near unstoppable. Martial Mastery combines the secret wisdom of the ancients with the cutting edge mindsets and techniques of today. All in a way that an old Master would absolutely love it, but even a 3rd grader could still undertand it. And frankly, once you have it, you are never intimidated by anyone or anything again. Not the competition, not your boss, and certainly not the hottest women. In fact, once you discover the secrets in Martial Mastery, your attract and manifest whatever you want. For once in your life, wouldn't you like to be at that point in all of your affairs and desires? The answer is Yes And Imagine now having these Powers & Skills and doing them effortlessly, all while easily magnetizing those around you! 96
97 I see it happen to my students all of the time whenever they walk into a room full of people. I want you to have these same powers and skills. They are yours, here for the taking. Click here and grab your set now. I PROMISE YOU you will be glad you did http://www.kahunaenergetics.com/andrewscott.html Yours In Warrior Wisdo
What's Holding You Back? Andrew Scott Speaks: When you've got resources from the Huna Ohana like Rev. Vince Wingo, his Secrets of the Kahuna Mind course, Andrew Scott's Martial Mastery course, and more More MORE... ..well, with resources like this, all I have to ask is "at this point, what's holding you back?" Have you ever heard the term "you can lead a horse to water, but you can't 'make' him drink"? Well, do you "know why" this timeless statement is still applicable today? Because of the ages-old human equation: folks are full of doubt and lingering, instead of just "going for it!" Yet an amazing thing happens when you stop thinking and simply start DOING - Life Becomes Like a Dream! Yes, I mean that very seriously. Here's why: I started out on a spiritual search, studying every spiritual book I could get my hands on and listening to self-improvement tapes when I was 18 years old. Pete, my best buddy in high school laughed at me, saying "You don't need that crap. What a joke!" That was 1989. But apparently the only joke was the one Pete was playing on himself. You see, at that time he was working at a paint store as an assistant manager. Guess where he is now: yep, you got it, managing a paint store for a small wage. He's a good man, a decent fellow and a fun friend. But he imposed limits on himself through narrow- mindedness, doubtfulness and cynicism. And so, nearly 20 years later, Pete's doing the same thing and hasn't gone anywhere. He doesn't own a home, he still rents. He's never found a beautiful soul-mate, just casual convenience dates with no real substance. He still scoffs even now. And that's another age-old human equation: stubborn pride. We want to be right, so rather than open up to the possibility that new information can change our lives, or that our 97
98 lives even need changing, we simply sit on the ball. And lo and behold, life passes us by. But look at me in contrast to my friend. I started seeking knowledge at a young age. I knew there was more out there to know than what was being offered to the general public, and I intuitively sought out information that would give me an edge and help me conquer life. And so, I conquered life in a huge way! You can read much of my life story right here http://www.kahunaenergetics.com/andrewscott.html The point I'm making now is, availing yourself of these products can change you life dramatically, just as it did mine. What's holding you back from doing so? Is it doubt and lingering? Is it stubbon pride? Are you pinching pennies? Whatever it is, it's time to cast it aside and step up and take action, because you and I both KNOW, with absolute certainty, that the horse MUST drink to Survive and Prosper. There's no other way. You've found water now. The next step is up to you. http://www.kahunaenergetics.com/andrewscott.html Sincerely, Andrew Scott
Finding Your Devoted Soul Mate Andrew Scott Speaks" For Just 2 more days, Martial Mastery is still available. If you've thought about it, the time to take action is now http://www.kahunaenergetics.com/andrewscott.html It'd be one of the best moves you could ever make, period. Now, many of you will find their lives changing for the better almost instantly after watching the the Spirit Relationships Manifestation portion of the DVDs. It'll be as if you've awoken from a foggy sleep for the first time, and you'll see life in a whole new way, and, Get Instant Results! And not only do my years of studying the Ancients in the Martial & Mental Arts influence this material, but so do my intuitions and observations from a very early age. Here's what I mean: My uncle Rob is a great man. A loyal, devoted and honorable man. He's a noB.S. guy full of wisdom, compassion and humor. But like most men, when it comes to the area of women, he was beaten. His first wife left him and his 2 small children claiming she was off to change the world. His 2nd wife Carolyn, over 20 years ago, left him because she was "unhappy." Since they had a child together, he would see the 2nd wife frequently, and sometimes they would still sleep together, 98
99 even though the 2nd wife actively pursued other relationships - even marrying and divorcing twice more! While her interest in Rob was only as a "friend" and a casual, infrequent lover, Rob cared deeply and hoped for a Devoted soul-mate. As the years progressed Rob held onto hope with an aching heart, while Carolyn traipsed about on her own mindless, directionless life, eventually marrying for a fourth time....will it be the last? Probably not! Rob and many sincere people like him were fooled by what I call a "passive pleaser" - someone who will please you as long as they don't have to be active, only passive. And as their whimsy and apathy move them on, the one who was true is left out in the cold. I tell you right now my friends when it comes to a mate, NEVER hold on to "hope" Never? Never! When you "hope" for someone's affections, you are transferring control to THEM, placing you at the mercy of THEIR whimsy! And since most folks don't know what the hell they really want anyway, that's a very dangerous place to be! Rob lost 20 years holding on to hope. 20 years he could have been spent with a perfect, DEVOTED and aggressively eager-to-please soulmate! 20 Years wasted! I say "reverse the tables!" and I'll be showing you very specific techniques for doing that. The funny thing about "Reversing" (you'll hear about it in Martial Mastery DVDs) is that the less you want them, the less you need them, the more they WANT YOU! And knowing that you only want someone who matches your SOUL criteria, the deep universal bond of true love of all three selves together, you never settle for less again. Ever! You never have to compromise, because because you've learned the true attractor fields for the perfect SOUL-mate! (they call it "Soul" Mate for a reason, you know). In the Martial Mastery course, I show you how to transfer control of this destiny TO YOU in a very rapid fashion. http://www.kahunaenergetics.com/andrewscott.html Please remember this my Ohana friends: If someone isn't sincere, genuine, real and solid, they don't deserve your attention and energy. They are "energy vampires" who drain you of your life force. That's why Magnetizing what you want is Vital. And that's exactly what you'll learn in Martial Mastery. I leave no stone unturned in dealing with all of life from the High Self. There is still hope for Rob, and for anyone, who "gets" this message. I don't care if you're 90 years old, these secrets will help you not only get what you want, but KEEP what you want and not have to worry about it or yearn for it any more. Isn't it time for life to be that way? http://www.kahunaenergetics.com/andrewscott.html
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100 Mahalo, Andrew Scott
An Open Letter To Andrew Scott Hi, this is Tom Parks. I run the office for Andrew Scott. Andrew is out of town. Before he left on Friday evening, he told me to remind Vince to take down the "Martial Mastery" over-half-price special offer from the Huna Ohana website this weekend. Andrew comes back late Monday evening, and if you know anything about Andrew, you know that you don't want to let him down. Because Andrew is the kind of guy who will never let you down. It's about honor. You may remember back in 2004 when we first offered the Martial Mastery course to a select list of Andrew's clients (Back in the good old days of 'vhs' instead of 'dvd') We got so many orders we literally sold out almost overnight! And then, Andrew said "no more" because he had put a time limit on the offer. Just like that! Dozens of people, even long-time clients, were still trying to order, lined up with money for us in their hot little hands, and Andrew said "nope". I remember pleading with him. I said "c'mon, give me a break! All these people are gonna miss out! And all that money!" But Andrew stood firm on the time limits of his offer. And y'know, I'd be lying if I said it DIDN'T piss me off! Because it did (and it still does). But one thing I've learned about Andrew, it's that whatever he's doing, he does 1000%. If he says he gonna do it, he does it. And when he left Friday I asked him "what if any orders come in before you get back?" He looked at me kind of annoyed and said "don't bother me with that stuff - I'm headed to the airport. Just make sure I don't see it up Tuesday morning when I get back to the office." Then he was gone! I think that might mean he was giving me a break. Then again, maybe not. I really couldn't tell. He was in a hurry to get to the airport and maybe he didn't remember what day the offer is actually supposed to end: Sunday! But since the site is still up, I'll do my part and remind Vince to take the special offer down on Monday afternoon. I don't think I'll be in hot water if you "still want to order" http://www.kahunaenergetics.com/andrewscott.html Just DON'T try it on Tuesday, OK? 100
101 Matter of fact, I'm gonna let him know I sent this email, so it's totally open, because darnit Andrew, you didn't say I COULDN'T! You said "don't bother you with this stuff." So, I'm not bothering you with it. I'm taking care of it and it'll be down by Tuesday morning when you get back, just like you asked. You can even click right here and see for yourself, Andrew. The Martial Mastery half-price offer will NOT be there Tuesday morning! An Open Letter To Andrew Scott Hi, this is Tom Parks. I run the office for Andrew Scott. Andrew is out of town. Before he left on Tuesday evening, he told me to remind Vince to take down the "Martial Mastery" half-price special offer from the Kahuna Energatics website this weekend. Andrew comes back late Monday morning, and if you know anything about Andrew, you know that you don't want to let him down. Because Andrew is the kind of guy who will never let you down. It's about honor. You may remember back in 2004 when we offered the Martial Mastery course to a select list of Andrew's clients (Back in the good old days of 'vhs' instead of 'dvd') We got so many orders we literally sold out almost overnight! And then, Andrew said "no more" because he had put a time limit on the offer. Just like that! Dozens of people, even long-time clients, were still trying to order, lined up with money for us in their hot little hands, and Andrew said "nope". I remember pleading with him. I said "c'mon, give me a break! All these people are gonna miss out! And all that money!" But Andrew stood firm on the time limits of his offer. And y'know, I'd be lying if I said it DIDN'T piss me off! Because it did (and it still does). But one thing I've learned about Andrew, it's that whatever he's doing, he does 1000%. If he says he gonna do it, he does it. And when he left Tuesday I asked him "what if any orders come in ove the weekend?" He looked at me kind of annoyed and said "don't bother me with that stuff - I'm headed to the airport. Just make sure I don't see it up Monday morning when I get back." Then he was gone! I think that might mean he was giving me a break. Then again, maybe not. I really couldn't tell. He was in a hurry to get to the airport and maybe he didn't remember what day the offer is actually supposed to end: Thursday! But since the site is still up, I'll do my part and remind Vince to take the special offer down this weekend. I don't think I'll be in hot water if you "still want to order" http://www.kahunaenergetics.com/andrewscott.html
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102 Just DON'T try it on Monday, OK? Matter of fact, I'm gonna let him know I sent this email, so it's totally open, because darnit Andrew, you didn't say I COULDN'T! You said "don't bother you with this stuff." So, I'm not bothering you with it. I'm taking care of it and it'll be down by Monday morning when you get back, just like you asked. You can even click right here and see for yourself, Andrew. The Martial Mastery half-price offer will NOT be there Monday morning! http://www.kahunaenergetics.com/andrewscott.html Sincerely, Tom Parks
Last Chance For Martial Mastery! Hi, Tom Parks here. Rev. Vince got on my case this morning with an early morning phone call. He litterally dragged me out of bed! Vince isn't about to let me sleep in when I made such a BIG mistake on the last broadcast "An Open Letter To Andrew Scott" You see, I didn't put the link to the Huna Ohana Martial Mastery special offer. Instead, I accidentally put a link to an OLD Martial Mastery offer, at the full price of $1497.00 Duh! You can image how some Ohana folks felt when they were expecting to get the get over-half-off price of $697.00, a low-low price that is ONLY for the Ohana. Sorry Vince! And sorry my Ohana Brethren! Here's the letter again with the correct link in it. Remember, Andrew is back in the office tomorrow afternoon and this offer must come down by the time he's back! An Open Letter To Andrew Scott Hi, this is Tom Parks. I run the office for Andrew Scott. Andrew is out of town. Before he left on Friday evening, he told me to remind Vince to take down the "Martial Mastery" over-half-price special offer from the Huna Ohana website this weekend. Andrew comes back late Monday evening, and if you know anything about Andrew, you know that you don't want to let him down. Because Andrew is the kind of guy who will never let you down. It's about honor. You may remember back in 2004 when we first offered the Martial Mastery course to a select list of Andrew's clients (Back in the good old days of 'vhs' instead of 'dvd') We got so many orders we literally sold out almost overnight! And then, Andrew said "no more" because he had put a time limit on the offer. Just like that! Dozens of people, even long-time clients, were still trying to order, lined up with money for us in 102
103 their hot little hands, and Andrew said "nope". I remember pleading with him. I said "c'mon, give me a break! All these people are gonna miss out! And all that money!" But Andrew stood firm on the time limits of his offer. And y'know, I'd be lying if I said it DIDN'T piss me off! Because it did (and it still does). But one thing I've learned about Andrew, it's that whatever he's doing, he does 1000%. If he says he gonna do it, he does it. And when he left Friday I asked him "what if any orders come in before you get back?" He looked at me kind of annoyed and said "don't bother me with that stuff - I'm headed to the airport. Just make sure I don't see it up Tuesday morning when I get back to the office." Then he was gone! I think that might mean he was giving me a break. Then again, maybe not. I really couldn't tell. He was in a hurry to get to the airport and maybe he didn't remember what day the offer is actually supposed to end: Sunday! But since the site is still up, I'll do my part and remind Vince to take the special offer down on Monday afternoon. I don't think I'll be in hot water if you "still want to order" http://www.kahunaenergetics.com/andrewscott.html Just DON'T try it on Tuesday, OK? Matter of fact, I'm gonna let him know I sent this email, so it's totally open, because darnit Andrew, you didn't say I COULDN'T! You said "don't bother you with this stuff." So, I'm not bothering you with it. I'm taking care of it and it'll be down by Tuesday morning when you get back, just like you asked. You can even click right here and see for yourself, Andrew. The Martial Mastery half-price offer will NOT be there Tuesday morning! http://www.kahunaenergetics.com/andrewscott.html Sincerely, Tom Parks PS - Because of my earlier typos, Vince is not taking the offer down until tomorrow afternoon. You still have just a little time left – use it wisely! http://www.kahunaenergetics.com/andrewscott.html
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