BULLETIN 16 September 1, 1949 For HUNA RESEARCH ASSOCIATES From Max Freedom Long (Experimental work with Huna) HRA findings, news, reports.
THANKS
AND MORE THANKS
for all the good letters of the past two weeks and the continued response to the
call to support the firewalking booklet publication project with orders - also
for the help sent for Cigbo and his cigar box. THE
LETTERS have
been unusually fine and the reports and comments in them would make several good
Bulletins. Despite vacation time and the heat the experimentation has gone
steadily forward. Some HRAs who have been delayed in starting the box or
pendulum tests have come in belatedly with significant findings. Much of this
Bulletin will be given over to parts of these letters. Dr.
NANDOR FODOR, H.R.A.
has a new book which has been released ahead of schedule because it has been
selected as the book of the month by the big Psychological Book Club. It is
THE SEARCH FOR THE BELOVED, and deals with findings far ahead on the fringe
of exploration into the nature of human consciousness. See the review of it on
later pages. We all glow with pride as we congratulate our fellow HRA on such a
splendid contribution to the materials of the field in which we delve. (It will
be recalled that Dr. Fodor's
ENCYCLOPAEDIA OF PSYCHIC SCIENCE is our standard reference book in all
matters of psychic phenomena as touched upon by our Huna studies and
speculations.) ROUND ROBIN magazine will also review the new book in its next
issue. It is of great importance. Instructions for obtaining an autographed copy
will be given on the review sheets. MY
VACATION is
being taken piecemeal this year. I have just finished a delightful three day
camping trip to the mountains. (Cigbo will tell you about it in his letter.) If
all goes well, the vacation will be continued with a second trip, this time to
camp in a different place or two and to last a week or longer. If the next
Bulletin is late or even fails to appear at all, and if letters are unanswered
for a longer period than usual, you will know that the vacation is to blame. I
plan to take along all those grand books and things you have sent in for my
inspection, and read and rest and work on the TMHG list to my hearts
content. There will be a full moon on the 7th and here in the western mountains
the skies are open and clear at this time of the year. Government camps are free
and gasoline is all one needs to find in addition to the cost of food at home. I
recommend such a vacation to you all. Sleep a night under a blaze of stars seen
through the tops of great pines and have something to remember for years. NO DECISION has been reached as to whether there should be one or two Bulletins a month. There is still plenty of time to write in your opinion. Over a dozen HRAs who have been too busy to go through two long Bulletins a month have changed over to the Quarterly Bulletin. Still others have voted for even bigger and better Bulletins if they can be managed with what time and funds are now available. There is no hurry, and for the present we can go on as we are doing. My hope has been that our numbers might grow and a printed magazine be THE
COST OF SUCH A MAGAZINE
is all that stands between us and a fine fat one filled with illustrations. Our
fire-walking booklet is an excellent example. An edition of that limited size
cost us about $1.35 a copy if the actual money outlay were counted, this to
include nothing at all for the writing of it except the payment of a few extra
copies of the booklet itself to the author. The ROUND ROBIN magazine published
by HRA Meade Layne is another good example to consider. It is mimeographed to
keep the expense down, and its circulation is only a little larger than the HRA
Bulletin's at the present time. RR is entirely a labor of love - and a most
wonderful one, too, in which Mr. Layne works endless hours editing, answering
letters, writing the bulk of the articles, editing all contributions and cutting
the mimeograph stencils to save that expense. When the stencils are run and the
magazine assembled and readied, there are the envelopes to be addressed and
stuffed. All subscription lists have to be kept with care and there are endless
friendly readers who drop in for a chat at the office (upon which rent must be
paid). Assistant Editor, Harriet Foster, who has dedicated her life to Service,
shares this labor of love (and even makes time to come to Hollywood and help get
out the Bulletins at times - a service very greatly appreciated.) RR copies cost
about 50 cents each to produce and mail, and were the usual editorial and office
expenses added, the cost would be at least $2 the copy. It is advertising and
mass production that makes possible our daily papers and the magazines on the
news stands. However, it is nice to think about a little HRA magazine,
even if the chance of getting it seems rather slight. APPRECIATION
OF THE FIRE-WALKING
investigation and the report in the booklet, has been expressed in letters
arriving at the "Study". As we all know, this appreciation is highly deserved.
HRA Charles Kenn (944 Twentieth Ave., Kaimuki 16, Honolulu, Hawaii) is another
who is performing a great and valuable labor of love. He is sparing neither time
nor expense in his expert delving into Huna matters. He now ranks as the
foremost expert on fire-walking, and is a recognized authority on things having
to do with the Hawaii of yesterday. Drop him a line of comment and thanks. He'll
love it. Most
of you have by now had a copy of FIREWALKING FROM THE INSIDE and have read it,
so what I now say about it will be more to the point. Mr.
Kenn, because of the limited space for his comments and explanations in his
report, could only touch on some very significant things that he has unearthed
from his studies of old manuscripts and books. Many points of contact seem to
have been possible in ancient times between the kahunas and peoples of Egypt,
Central America, India and elsewhere. Hidden behind a symbol one may find
similar beliefs and practices. On
page 34 of the report Mr. Kenn tells us of the university composed of two
colleges in early Polynesia. One was symbolized as the "Upper Jaw" and one the
"Lower Jaw". This would seem very strange and meaningless did we not also know
the terms applied to describe the two classes of student. One almost has to
know Huna in order to understand when told ABOUT Huna by these old symbols
and records which are often hidden in names. The central and secret concept of the "WORD" and of "The LIGHT" seem to have appeared first in Huna as symbols, later being embodied with other ideas in the mixed religions found around the world. The
tongue was the secret symbol of the LIGHT. It was the "Flaming Sword" of the
"Revelation" accredited to John the Divine - this work having all the earmarks
of an initiatory drama filled with secret symbolic material covering certain
teachings. The
mouth is the home of the tongue and is formed by the upper and lower JAWS, the
upper symbolizing the higher level of being and the lower the lower or earthy
level. Mr. Kenn
tells us that students of the Lower Jaw College were called hau-mana,,
meaning, "occult-power-inspired". The implication in the words is that these
students were trained in the use of the rituals calling into action the High
Mana of the High Selves. The Lower Jaw students were, mana-ai,
"occult-power-food", which points clearly and directly to the work with the low
mana on the earthy level of the Aunihipili or subconscious self. The high
and low magic are thus indicated, and the work of instant healing with the High
Mana and the help of the Aumakua, as well as the slower healing by the
manipulation of the low mana when transferred from healer to patient or in
implanting thought-forms as "suggestions". I
keep stressing the indications, whenever found, that add to the proof that we
have rightly understand the ancient SECRET of the kahunas. I do this for the
reason that IF we can be sure we have HUNA correctly understood on the main
points, we can continue with full confidence in our efforts to work out the
practical methods of using those basics for healing of body, purse or
circumstances. The
"WORD" is the thing that comes from the mouth, and as it is the symbolic product
of the action of the intelligent part of the triple man or Triple God. This
action involves the use of the mana in its turn, and of the men or
sacred aka or etheric basic substance which assumes a reality in terms of
time and space when put to use. The
concept of "word" is still to be traced definitely in the Polynesian dialects,
and may be hidden in terms not meaning "word" in modern usage. The actual spoken
word did not set the creative work into motion, On the contrary, it was the
cluster of thought forms, of which a word is but a sound-symbol, that formed the
core of the created structure. This structure, we presently decide, is first
invisible and built of the aka
substance, being part of the future. It incubates in a way rather beyond our
understanding, and, in due time, appears as a reality (be it a state, thing or
set of circumstances) as the future becomes the present - always entering at the
same moment the confines of space, Knowing this much of our Huna, tentatively, we can look with greater understanding on the puzzling opening verses of the book of John in the New Testament. Let me quote them as given in the Ferrar
Fenton translation (a copy of which has just recently come to me as a greatly
appreciated gift of an HRA and member of the newly formed and very active
Portland, Oregon HRA group.) (This is a translation done with the greatest care
taken to give the exact meaning of the earliest versions - often with surprising
light thrown on meanings, especially since we have found Huna.) (Note:
This translation is given with the following comment: "There is ample reason
to believe the Gospel of John was written at an earlier date than those of the
other three Evangelists."
In any event it seems to have its Huna traditional beliefs more perfectly
preserved.) "The
WORD existed in the beginning, and the Word was with God, and the WORD was God.
He was present with God at the beginning. All came into existence by means of
Him; and nothing came into existence apart from Him. What originated in Him was
Life; and the Life was the Light of Mankind. That Light shines in the darkness;
but the darkness did not absorb it. "A
man came, sent from God; his name was John. He came for witness, in order that
he might give evidence concerning the Light, so that all might believe through
him. He was not
himself the Light; his mission was to give evidence concerning that Light.
The real Light was that which enlightens every man coming into the world." (The
account then goes on to tell how the Light, as a personality, incarnated in the
human form of Jesus - which, of course, was a matter coming at least 500 years
after Huna was in full flower in the lands near Egypt, and certainly before the
Polynesians left for far places.) Jesus,
emerging in the accounts as the Christ, becomes the symbolic incarnation of the
WORD as well as of the LIGHT (Rev. 19: 13). And, turning to another revealed
writing, OAHSPE, we read (128:1) "God foresaw that the knowledge of one
generation could be handed down to the next. And though all these things are
false in fact, as a written word is not a word, but an image of an idea which
hath been spoken, so by symbols conveyed God the living truth." Viewed
from the Huna angle, the "Word of God" is no more nor less than the collection
of thought-forms which were first made and then caused to be cast into the molds
as earthly realities. The element of intelligence embodied in this Creative
level of Consciousness, higher than ours, and which we call "God" and cannot
really understand, is symbolized by the LIGHT. The Light uses the element of
force (a higher mana) and the Universe is supposed to result. All we know to a
certainty is that there is a Universe, and that at this time it is probable, as
propounded in Huna, that the "food" or low mana of the "Lower Jaw" symbol is
provided by us on the Aunihipili
level of being to empower the Aumakua (standing with us as an individualized or
incarnated unit of the Light) (as was Christ, if we can rely on the dusty
accounts). "Mr.
Kenn passes on to us on page 43 the kahuna belief that, "...the life of the
kahuna is the Aumakua,
and the life of the Aumakua is the kahuna." If anything in Huna is important, it is the teaching that this relation of interdependence exists between us and our na Aumakua. We feed them with the low mana and they bless us with that same mana changed to the higher voltage or vibratory form and used for mutual good. All sacrifice is a feeding of the "gods", and all that the gods can accept and absorb from us is the low mana. Here is the "Pearl of Great Price" of the kahunas. No mana: no blessing. "The
Lost Word of Power" of the Cabalists, which great students searched for in the
time of the German, Reuchlin, and the Italian, Pico Della Mirandola, appears to
have been no secret name of God, no combination of sounds. We begin to see it as
the combined action of mind-mana-thought. It
is also apparent that those who once knew this secret were at great pains to
prevent the outsiders from learning it. They went to no end of trouble to pull
the wool over the eyes of the curious. What was easier than to say that a
certain secret name had only to be uttered to set miraculous power into action?
In the Old Testament (Ex. vi. 3) the wool pulling may be seen. God was said to
have revealed Himself to Moses and to have divulged His name; but later we find
the name Jehovah warped into many forms to try to make it an instrument of
magic. (Check "Logos" in the Greek, and "Vach" in the Sanskrit if you are
interested in this line of thought.) I
have spoken of Central America and the traces of Huna to be found in the
religions of yesterday in that region. Most of us are familiar with the pictures
of the great feathered serpents carved in stone on the temples. Endless learned
articles have been written to try to throw light on their significance, but when
we know Huna, the mystery begins to fade. The serpent has been, the world
around, a symbol of the mana of the level of the Aunihipili. The wise men of
India expanded the symbol to get two serpents, and had them move upward in
crossing spirals about the spinal centers until they reached the top of the head
and went from there to a symbolic higher level. Moses raised the serpent in the
wilderness as a symbol. Our Red Indians have rites performed with serpents, Only
the kahunas were without these, oddly enough, and we must conclude that the
symbol was discarded by them in a snakeless land in late centuries, or that, as
they, knew the mana was the serpent, they felt no need of the shield for their
secret. The
ancient stone serpents were not too hard to understand in terms of "serpent
power", but the feathers had all the savants stumped, not that they ever
admitted it. It is very simple in terms of Huna.; When a snake is given
feathers,, that means wings and flight. The_ flight of the serpent power or low
mana is to one place only in. religious practice, and that is to the Aumakua-
call it by the name of any god or set of gods. All the kahuna prayers ended
formally, and often as we end ours in the TMHG work - our prayer takes
flight (that is, the mania flow is released to carry to the Aumakuas the
thought-forms which we have created with care to be used as the molds or "seeds"
to be used in making the conditions that will be the answer to the prayer,)
let the rain of blessing fall (the return flow of life-giving high mana,)
(Lele is the word used, and it means "to fly".) The low mana that is food for the gods or the Aumakuas and that is provided by the "Lower Jaw" symbolically is the serpent. But, when the serpent has grown feathers and taken flight, it becomes the symbolic EAGLE. Feathers were worn and used ceremonially the world over, and are today in many parts. They are basically the symbol of the low mana changed to the magical HIGH MANA by the Aumakua who will manipulate the great power at the request of the devotee. From all sides we continue to find verifications of the fact that there was a secret belief and that we have rediscovered its symbolic meanings, We turn back the clock in order to turn it forward. MFL.
BOOK
REVIEW Our
book this time is
THE SEARCH FOR THE BELOVED, by Dr. Nandor Fodor, Huna Research
Associate. (400 pages. Price $5. Your copy will be autographed if your order is
sent directly to Dr. Fodor. His address is, The Park Central Hotel, 7th Ave. at
56th St., New York City, N.Y.) ($5.12 postage included, plus sales tax if you
live in New York City or State.) The
subtitle is, A CLINICAL INVESTIGATION OF THE TRAUMA OF BIRTH AND PRENATAL
CONDITIONING. However, this is a book for the layman even more than for Dr.
Fodor's fellow professors, psychologists and psychiatrists. It is improbable
that any other writer in this field would stand high enough, and so be bold
enough, to take the plunge and use such a title - then to dare to begin at the
logical beginning and work forward from there. Let me quote some history making
lines from the summary (Pg. 395.) "...and
the Freudian movement still shrinks from it (the view here set forth) as a
supreme sacrifice because it vaguely threatens the Oedipus situation as a core
around which the life of the neurotic must revolve The incestuous and
homosexual drive in man has another more powerful determinant than the desire to
recapture the static bliss of uterine existence. This motive is constructive and
is furnished by man's never-ceasing quest to find the Beloved. The quest is
rooted in the fundamental bi-sexual nature of humanity. At some remote
evolutionary epoch, the sexes were united in the proto-human body, as they still
are in some lower forms of life. ...Ever since the sexes have been separated,
man is restlessly searching for his Eve, the missing part of himself. "Whom
God hath joined together let no man put asunder" clearly suggests that the
marriage ceremony is a restitution fantasy - doomed, for that very reason, to
disappointment both for the male and the female. This disappointment is the
deepest determinant of a woman's masculine envy. It is said that a woman does
not accept her femininity until she bears a son. The reason for the foregoing
theory, is that only in the male, arising in her womb, can she find an
objectification of that for which she archaically yearns. It is still an
illusion, but it comes as near as Nature permits to the fulfillment of an
age-old dream. "The psychological data gathered from an intensive study of dreams in a prenatal setting, indicate that sexual determination is achieved at the price of considerable struggle. Further, the appearance is as if the lost sexual potential had not been extinguished but had retired underground to haunt the winner the rest of his life. To the embryologists this may sound absurd., but whether this is only a fantasy of humanity or not, there is great virtue in it for therapy. It assures a simplicity of presentation of the facts of bi-sexuality and elicits gratifying response. Further, it can be demonstrated that some of the deepest yearnings of the race are traceable to this concept of bi-sexuality... the final problem ... is: can the conflict be merely psychic; may not man have a composite male-female soul; may not sexual determination become a traumatic event because the primary sexual organization exacts a corresponding psychic unbalance?"
+ + + The above is just a nibble of the most fascinating and outstanding book of its kind ever to come into my hands. Given the equally possible urge in each of us to win through to the Aumakua stage and so become once more united in a total and perfect union with the "beloved" - both perfected by becoming "utterly trustworthy" after the Huna concept, and we begin to understand the greatest of the mysteries - the mystery of a wild, deep, unreasonable and never satisfied urge to find the true mate. An urge, unfortunately, which often causes no end of physical and mental trouble because it is not recognized for what it really is. M.F.L.
HRA
CORRESPONDENCE I
had thought to give over most of this Bulletin to parts of HRA letters, but find
that, in writing it directly on the stencils to save time, I am down to my last
page - Cigbo refusing indignantly to have his letter about his "scamping trip"
left out. Perhaps the next Bulletin can be entirely given over to letters and
the discussion of points brought up by them. HRA
Made S. Moller
asked, "Where does one picture our Aumakua to be when sending prayers through
the Aunihipili?" (Ans.) It seems that the kahunas never learned where in terms
of our limiting -space. They said, vaguely and symbolically, "Up". I like to
think of the Aumakuas on a level slightly above us but wherever they may be, we
are told that the invisible aka thread of connection ties them to the
lAunihipili and that through this connection they are, practically, right with
us. (Question:) "If one feels nothing) how can one be sure one's Aunihipili is
making contact with one's Aumakua and is sending one's mana and prayer along the
aka thread?" (Ana.) There is no way to be sure as yet. That is why we are
working so hard with the boxes and pendulum in an effort to learn to converse
with the Aunihipili and become able to find out such things. We have to work
with what faith we can in the response of the Aunihipili. Watch for the
answering tingle and the upsurge of emotion and love which so often signals a
full and complete contact. Watch also for results by way of answers to
prayer-actions. (Q.) "Can a short form of instructions, along with suggested
prayers, be formulated for one to practice and follow as an aid in eliminating
fixations and complexes which might be interfering?" (Ans.) This is something
which we have not as yet been able to take up successfully so far in our HRA
experimental work. At present we are breaking ground with the pendulum to try to
see whether or not, by making a very slow and careful approach, we can get well
enough acquainted with our na Aunihioili to get it to divulge its thoughts in
relation to our sickness, poverty or troubles. If these thoughts could be
brought out through skillful questioning and the "yes and no" answers through
the pendulum, we could then know what to do to try to correct misconceptions of
a complexed nature. If successful, this method would be something for us to
offer the world with a fanfare to be heard from here to Hawaii and back. And -
keep your fingers crossed. - it looks very much as if some of the HRAs were
about to do this very thing. It is even possible that through the pendulum a
direct contact with the Aumakua may at times be made, after first asking for the
contact through the Aunihipilif. Remember that the Chief fire-walker in HRA
Kenn's report watched the piled-up wood of the pit the night before the "walk"
until he saw, psychically or otherwise, the misty figures of the Aumakuas
dancing above the pile. We can be sure that the contact is easiest to make
through the Aunihipili, but there is a most exciting possibility of direct
contact between Auhane and Aumakua. The kahunas, of course, used the old and
tried method of removing complexes by fasting and other sacrifices of things
physical which would act as powerful physical stimuli and impress the low self
that it was free of guilt and worthy of help from the Aumakua. A short prayer
ritual could easily be formulated to go with the fasting and "giving until it
hurts", but without these it is doubtful whether or not complexes would be
touched. The Thomas A Kempis prayer given in an earlier Bulletin has
helped many, as has the "Little Prayer" which I personally use and which I gave
in an early Bulletin. We must hammer into the Aunihipili, by repetition and any
form of auto suggestion we are able to use, the great truth of Huna that where
there has been no hurt there has been no sin. Most of the complexed guilt ideas
come from deeds that do not fall under the classification of "hurts" done others
or to our own bodies. Usually they are shock complexes, and often these
date back to emotional storm in youth - storms aroused and centered about
failure to live up to some vividly glimpsed religious ideal, the latter often
most impractical, such as an urge to become a missionary or to sell all and
follow a life of religious service. More of the letters in the next Bulletin - I promise faithfully. M.F.L.
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