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 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.)
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."
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
thought-form-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
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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