BULLETIN XV August 15, 1949 For HUNA RESEARCH ASSOCIATES From Max Freedom Long (Experimental work with Huna) Reports, HRA news, suggestions. P.O. Box 2867 Hollywood Station, Los Angeles 28, California U.S.A
"FIRE-WALKING
FROM THE INSIDE",
by Arii-Peu Tama-Iti (our own HRA Charles W. Kenn) came through with flying
colors, thanks to the fine rush of last minute response for advance payment for
previous orders, and your copy, if you sent in for one, should now be in your
hands. Extra copies are available at the price of $1.10 post paid, ($1.13 in
California. In fact the 32 tax has been paid through our HRA printer on the
edition because delivery was taken in Los Angeles), The stiff backs will cost
about 65� additional, and will be announced later for those wishing to give
copies to libraries. We
can well be proud of this first printed publication under HRA auspices. It is beautifully printed and its illustrations tell their story well. The subject-matter is of outstanding importance. Mr. Kenn is indeed to be congratulated on his splendid work and on his fearlessness in presenting his findings without thought of the reactionary scientists who always look down their noses at the slightest hint of opinions which they have not advanced. The
ROUND ROBIN
issue of August (No. 5 of Vol. V.) was released at the same time that the
fire-walking booklets went into the mail, and it carries a long article from my
pen on the significance of the entire matter of fire-immunity and temperature
control, all the way from fire-walking to the cold winds that sometimes blow in
the seance rooms when physical phenomena are being produced. With the booklet
and the two copies of ROUND ROBIN (No. 4 and No. 5, of Vol V) one will have all
that is of general importance in this part of the field. These copies of RR may
be ordered at 50� each if you do not have them already. And, by the way, the
August RR is delightful reading for all who are interested in our lines of
thought. There are two pages of latest news on the "flying saucers", and a fine
assortment of articles, comments and notes. (Address: 3524 Adams Ave., San Diego
4, Calif.) CIGBO,
HRA kitty, has put on his small specs and totted up his figures on the
fire-walking booklet business - this being his project. He reports that $259.61 was sent in to pay for booklets. $299-50 was spent, and some extras are to be given him when the printer has time. Cigbo, with the generous help of some of his HRA friends, was able to play banker and advance the difference from his cigar box. He did this on promise of having the advance loan returned with a pound of flesh as interest - and sincerely hopes that it is a one pound tin of salmon. (He might compromise on a can of sardines, or, at worst, a bit of catnip.) (He also reminds us that the stamps to mail the booklets were lifted from his box, and that HIS envelopes were used. Also that he furnished a lot of penny post cards some time ago for the orders to be sent in on. These he is willing to forgive us, but ONLY if the can of salmon is eventually forthcoming.) HRA Charles W. Kenn, has been sent 21 copies of the booklet in lieu of author's royalty for the present. (An air mail letter has just come back after the first copy was received by him by air. He was delighted with Cigbo's effort as edition-producer and sub-editor.) CIGBO
FURTHER REPORTS ON
1/4 HRAs: Several of our busy HRAs have found that too many things were
on the experimental schedule for their limited time, and have decided that the
Quarterly Report on what was being done would suit their needs best. Also, on
the latest application blank which is sent to prospective members, there is a
mention off the Quarterly Report for those who wish mainly to keep in touch and.
see what happens in our Huna exploration, Many, however, (to Cigbo's dismay)
check off all the items on the list, and, in addition, the HRA membership, To
make Cigbo still more behind the "eight ball', a number of his Aunties and
Uncles have written to say they want the Quarterly Reports in case they might
miss a single small but important word concerning our efforts to beat the atom
bombs around the clock and win back the ancient True Light of Huna. Considering
this dilemma, and the fact that it seems to be a very good idea to pause for a
few pages of review of our work once in each three months, the Quarterly will be
incorporated in a regular Bulletin when it is time for it to appear. A
SUGGESTION ABOUT THE BULLETINS
has just been made. It is that we go back to the once-a-month Bulletin schedule
as before and give more time to personal correspondence, also give more time for
the study of the Bulletin materials, I would appreciate having some opinions and
comments on this point. One advantage of fewer Bulletins would be that Cigbo
would have to scratch less furiously to dig up the extra stamps and envelopes,
paper, stencils and ink. The disadvantage would be that interest would lag with
such long spaces between Bulletins. As to the letters, they get answered after a
fashion and without too long a delay. THE
HRA WITH THE CLOCK 3 MINUTES FAST
has not definitely been identified, but three found clocks fast and we will run
tests to see what can be learned. The odd thing is that since the mention of the
extra tingle of mana in the last Bulletin, the indication has ceased, and only
the regular and expected tingles and "cobweb" feeling on the face comes on the
hour when Telepathic Mutual Healing Group work begins. MY
VACATION plan
mentioned in the last Bulletin did not materialize. Too many letters to answer
and the whole matter of the fire-walking booklet, with proofs and final sending
out to take the time, But I still have hopes, and so has Cigbo, who says he
wants badly to go
to the mountains and catch a desert rat, a pack rat and a kangaroo rat. He also
is very anxious to find a pine tree with cones on it, and see if a pipe cone is
as good to eat as the kind of cones they have up at the corner drug store. And
if they are free for the picking, Cigbo plans to have a "simply wunnerful time",
(as he has by now written to some of you when saying his thanks for help with
his box.) THOSE WHO DISLIKE CIGBO are asked to bear with me in the matter. I feel that a touch of fun is needed in the serious work we are doing. The majority of the HRAs find the pretense amusing, and the study rocks with laughter almost daily as the cleverest kinds of notes written to Cigbo come in. Notes also arrive from the kitties and dogs of HRAs. Some time I think I must make up a collection of these notes and put them into a special Bulletin. The children of several HRAs have come to consider Cigbo almost as real as the Cow that Jumped Over the Moon. (Amazing how youngsters pick up telepathy and work the boxes successfully almost on the first try. Worth developing.) THE
ASSIGNMENT FOR EXPERIMENTAL WORK
with the pendulum, given in the last Bulletin, was to try the pendulum as a
means of asking one's Aunihipili about what it might have hidden in its mind,
not mentioning the word "complex", but really searching for evidences of small
and not too deeply hidden guilt or other hindering complexes. Only
one report has come in so far on the experiment, and this is that nothing very
definite has been found, but that the experiment convinces this HRA that there
are some guilts hidden and that they are not easy to get out into the open. The
low self is usually ashamed of these things, or, when they are not shared by the
Auhane self, the Aunihipili may become secretive and refuse to let the Auhane
know what they are. (Let's get used to the words as used by the Hawaiian na
kahuna. Once we do, we will avoid any difficulties derived from associative
words such as "low",) A
most interesting experiment along the line of getting really on open and free
working terms with our Aunihipilis would be to use the pendulum to get a report
on what our Aunihipili self might discover if it could be coaxed to try to hold
telepathic conversations with animals. A dog or cat would be useful in this
experiment. Not
long ago there appeared magazine articles telling of the ability of a boy to
talk to horses. He seemed to be able to converse with them and learn what they
thought of the outcome of the races of the day. In another article I recall the
many amusing thoughts read in answer to silent questions directed to zoo
animals. Some would talk, some would not. The operator knew what was fretting
the tiger, how the ape felt, what the Elephant was turning over in his mind. The
larger animals, he found, thought much more slowly than the smaller ones, H.R.A.
William G. Bullock, who is doing splendid experimental work and who lives in
California, reported recently that he could instruct his Aunihipili to call his
dog to him, and that it could and did do so with certainty and ease. More about
his experimental later. A
seagoing friend demonstrated a similar use of his Aunihipili to the early
experimental groups formed in Los Angeles a few years ago. He would ask his
Aunihipili to talk with that of another person, and to tell him what it said. He
had found that this seemed rather simple, and was convinced that the
conversation actually took place.
He
sat down beside me and held converse with my Aunihipili, asking among other
things, what it thought of the progress of the Huna experimental work and my
personal efforts with the group. The reply was surprisingly accurate as a
prediction, and seems to show that his Aunihipili had been in touch with the
future via the Aumakua and so knew the outcome. The reply handed on to me was to the effect that the work then being done would come to little and the group work stop, but that in about six months a new start on a new angle would be made, and that good progress would be made from that time on. As it turned out, the groups broke up in about six months. But it was over a year after that before progress once more was begun with the writing of SSBM and its publication - followed by our organization of HRA work, HRA
William G.
Bullock
is an old hand with the pendulum, having used it in searching for minerals and
for various other purposes. He is at present working on a special pendulum to
hang from a tripod and move in an artificial magnetic field. (He will report
later on the outcome of this venture.) He
has, like so many of us, taken numerous "courses" and has read many books on the
materials of the psycho-religious field. For this reason Huna was right down his
alley and he set to work with a will to begin his tests. I have before me a
series of letters from him which tell a progressive story of one particular line
of experimentation aimed at making contact with the Aumakua and learning to work
with it. First
came what seemed to be an unusually vivid dream. In it he saw a beautiful blond
woman and a dark man who stood less than average height. The dream repeated and
he became impressed that he was being shown the physical bodies used by his
Aumakua pair when on this level of life and before graduating to the Aumakua
stage.
A
letter came recently which will tell the outcome better than I could, and which
will also give information as to other parts of his program. I quote: "Yes,
again I must say that I am certain that I was shown my Aumakua. The
progress in this line has gradually changed. At first I seemed to see as through
an arch. Then I would be through it and on a path. Now the path itself has
disappeared and - there is a stream of pure white light that strikes me in
midsection. This last change came to me a few evenings ago while reading SUM.,
the part about the elevator man. First came a light-headed feeling then a
terrific tingling all over my body. If anyone could have seen me -I surely would
have been shaking all over visibly. "You
asked about the nature of my procedure on the successful wind and rain tests I
have been making. It is very simple. I talk to my George as to a brother and ask
him to contact the spirits in charge of the wind and weather. Recently I asked
him to ask to have a nice cool breeze blow next day. In the morning I reminded
him of my request, and by 9:00 A. M. a nice cool breeze was blowing. The rain
request was made in the same manner but four days in advance. I always ask
George to send vital force with any request being made. The rains, so far, have
come right on time. "To
put it mildly I am very happy to have had these tests fulfilled. It gives me
greater confidence and encourages me to try all the harder to do greater things.
My present training is an hourly period for George to send vital force to my
Aumakua to help make a stronger and. more certain contact Our breeze is blowing
every day and makes our weather very pleasant. I will keep you posted on my
progress." (In
an earlier letter:) "Daily I am putting George to doing something for me. I've
started him on very small things, and as time goes on., his job will be to do
greater things. A sample of a simple thing is that he will fetch my dog at any
time I desire." It
will be remembered that in SSBM, in the case of the girl who changed personality
every four years, there was what seemed to be an Aumakua speaking through her in
the guise of a wise old man. It is of greatest interest and importance,
therefore, to see in our work the appearance in vision, dream or symbol anything
that may indicate an Aumakua making itself known to us. We need to cultivate
these experiences and make the best of them when they come. HRA
E. M. wrote of an experience along this line. It is much to the point and shows
how we may be shown things to our advantage. I quote:
A
recent letter from an HRA in one of the California deserts, reports the fact
that sometimes the contact with the Aumakua is made easily and quickly and the
mana surcharge is strong and ready at hand to share. But,
for no reason that can be understood, there are days when the effort results in
a flat failure on both counts. This takes us back to the Huna explanation - which seems to be the only one that will hold water at this time - that mana has to be collected by the Aunihipili and contact with the Aumakua made through this same agency. When we understand that the Aunihipili may, for reasons not sensed by the Auhane, refuse to respond to our requests, we have at least an explanation which is broad enough and logical enough to give us the general answer. The details of the answer lie in the part played by fixations, and perhaps in the simple fact that the Aunihipili has a mind and will of its own, and at certain times just does not feel like obeying orders. There is also the faint possibility that the Aumakua may have times when it is engaged and not on call except in grave emergencies - which it would have foreseen, etc., etc. Perhaps pendulum questions asked of and through the Aunihipili may help us to better understanding.
(COPY OF PARTS OF A LETTER TO A HRA.)
Dear HRA and
friend H .McG,
You are, as I
see it, caught in the usual tangle of modern metaphysical "teachings". I
have been through this same tangle, and am still striving to get out of
the jungle into a clearing where the sunshine of common sense can reach
me.
You are discouraged because you have been working on your map for two months and nothing has materialized - no fine house with servants, none of the cars, gardens, yachts, love, health, wisdom or joy. Putting aside all the "teachings", look at the matter in a practical light. You have spent about ten minutes a day for sixty days making your prayer-actions for the desired new conditions. BUT, to give you the house and cars - just to take up one pair of items - demands that many thousands of man-hours of labor on the parts of your fellow men must be spent in providing the materials for the house and cars and in building them. No matter whether the houses and cars were given to you by a rich friend, they still have cost the same expenditure of toil. Can
you pray to your Aumakua and honestly say that you feel that you have
toiled enough to balance the account if given what you ask? I fear I
could not. Do I have a "poverty complex ? Perhaps, in a way. The point
that I wish to make is that we need very straight thinking at this
point, not the misleading slogans of the blind leaders of the blind. Perhaps
we need to divide the good things of life into two classes, the goods
made with toil and the goods of the spirit which can be given as a
free-from-toil gift. Health, joy, harmony, perhaps even love, may fall
into the second class. I would say, by all means, ask for these without
hesitation. As
for the goods produced by human labor, I would incline to the opinion
that one needs to be convinced - as an Aunihipili and Auhane self
combined man - that he deserves what he asks. Some may feel so
self-important that they convince themselves that they deserve to have a
thousand men work a thousand days to serve their need, but these cannot
be considered helpful members of any community. There
is always the fact to be pointed out that all around us we see men and women,
even children, who have inherited wealth. Take the man who owned a farm under
whose acres, oil was found. He passed on the resulting wealth to his children.
None of them toiled to get or to merit this good fortune. However, other men
toiled endlessly to get the oil from the ground and market it. He became rich
through an accident of ownership. It is such things as these accidents of
ownership or accidents of birth that bring inheritances that show that no EXACT
law of recompense for our efforts is ruling us. I suggest that you change your map to cover only the health and happiness class of things, and try to settle on some way in which you might get the worldly goods of toil through the "accident" channel - that is, in a way which you can feel is free from the element of "robbing Peter to pay Paul", you being the "Paul" in this case.
Of
one thing we can be fairly sure, and that is that the na Aumakua are not going
to act to give you the house and cars if this entails taking them away from
others or forcing others to work without reward so that you may benefit. The na
kahuna believed the na Aumakua to be "Utterly Trustworthy", and we have no
reason to believe that they would be, in any way, less trustworthy than we feel
that we must be on our level of living. It
seems to me that we should all strive to strike a happy medium in our maps. Some
of the HRAs try to win in contests, and some have done so with surprising
success after putting Huna to work. Where a "lucky break" is all that is needed,
it seems quite right to ask for one or a series of them. All that seems, on the
other hand, to be necessary is that there be no fixed belief in the Aunihipili
that it is sinful to take chances. If you bet on the horses, be very certain
that you have no anti-gambling fixations. It
may be well to remember the Aunihipili lives in the world where the farmer has
to carry water from the stream to water his garden. In terms of the physical
alone, that is the "law": one labor-unit for each bucket of water for the
garden. The Auhane functions on the mental level and is represented by the
farmer when he builds a water wheel and can then see the greater reward obtained
through the use of inductive reason. It is hard to carry this illustration on to
include the part played by the farmerts third self or Aumakua, but we might
suppose that the farmer or his wife became ill and asked for healing and got it,
or for help in obtaining harmony or happiness - even for help in finding Service
and the Joy of Service.
It
may sound to you like going all around Robin Hood's barn, or splitting hairs,
but of one thing I am very sure, and that is the utter necessity of being able
to convince ourselves - as both Auhane and Aunihipili - that what we ask is
justified in every way, shape and form. If there is the taint of doubt the size
of the proverbial "mustard seed" of faith, it will be as potent to keep the
mountain from being removed as faith is said to be in removing the mountain. One
other thing must be kept carefully in mind in arranging your map, once it is
such that you can feel, absolutely, that it is right and just and kind and
honorable to work for and to-enjoy. This other thing is "dat o'l debil" HABIT OF
THOUGHT. The easiest thing in the world is to slip back into a mental rut after
we have climbed out of it. I am thinking of all the hidden things in your Aunihipili that we think we have brought to light and rationalized to the point of complete elimination. Were you taught when young that the ideal thing to do was to "Sell all and give to the poor, then come and follow me?" I was, and I have a grave suspicion that my low self still mutters in its beard at the thought of bending every effort to getting rich and giving the poor the customary alms - to say nothing of making no slightest sacrifice to try to follow the leadership of the men who called to the bright banner of Selfless Service. These are my slants on the matter, but think things through and arrive at your own conclusions. We are experimenting in our thinking as well as in our acting. Best aloha much Light, (Signed) M.F.L. Book
Review FIRE-WALKING
FROM THE INSIDE
By Charles Kenn ($1.10 post paid to HRAs) In
his illustrated booklet report on the four fire-walking tests conducted in
Honolulu in early 1949, Charles W. Kenn tells step by step the things done and
thought and said to make walking on very hot stones possible - with bare feet,
of course. The observances and the ritual prayers are all set down before us for
our study and consideration. The dry facts of surface temperatures of the stones
are given without comment, as is the fact that out of over five hundred who
tried the fire-walk a dozen were more or less severely burned. HRA
Kenn became an initiate fire-walker. He has told us all that there was to be
told - all that he learned, and all that he concluded after his experiences. The
reader is left to arrive at his conclusions in turn. One
cannot but stand a little amazed at the seeming lack of expected elements of
"magic" in the ritual steps, the training of the fire-walkers or, especially,
the actual wording of the prayers. The prayers have a strange Mother Goose
flavor in the repetitions. The "gods" invoked are never clearly seen. The whole
matter is veiled and illogical in all points - from the point of view of the
reasoning Auhane. One
reads the booklet, looks at the pictures of the men and women of all races and
faiths who are walking under some strange protection and one reacts in strange
ways. Some decide that there still must be a hitch someplace in the
observations. Some become baffled and impatient when confronted by phenomena
which they cannot explain in terms of their accepted knowledge of physics or
psychology. Some fail to see the significance of the verified facts of
fire-immunity - and toss the report aside, saying impatiently "SO WHAT?" For
the few who realize the significance, the answer to the "SO WHAT?" is a real and
deep need. A hunger for knowledge is aroused that demands substantial food for
mind and its probing logic. The
sober mind begins to turn slowly on the facts. It is plain to see that there is
a conscious entity or unit of conscious something that responds to the ritual
and invocations. One is shocked into the task of trying to find a new attitude
of mind to face this "Something" which we see more and more clearly to be beyond
the level of our minds and as difficult to understand as to see or sense in its
invisible state of being. We turn to Huna to ask why the twelve were burned. It was not slow walking or pausing on the stones. Some who walked fastest were badly burned. The answer returns us to the equally invisible and difficult to understand Aunihipili in men. We must conclude that, as the Auhane attempted the fire-walk in confidence, either the Aunihipili had reservations and caused the failure of the strange protection, or the "Something" saw fit to keep protection from those burned. M.F.L. Please type in your Name and your Primary Email below to receive many more rare Huna Bulletins written by Max Freedom Long.
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