Huna Bulletin 3
Combining the High and Low Magic
July 1, 1948
For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.
Texts: SECRET SCIENCE BEHIND MIRACLESS, and HUNA (pamphlet).
Review: Part III of pamphlet and Appendix of SSBM, also pgs. 168-9.
THE TIME ELEMENT
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.
Na kahuna 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 thing 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 only. 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.” 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 stimulus – 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 telephone 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 na Aumakua in more important matters. (So na kahuna seem to have believed, and we must remember that we are testing their beliefs to see if, under them, we can win back the 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 1 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 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 of 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 kahuna’s 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 mana`wa or force-thought-time space complex, 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 na kahuna. 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 surroundings 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 Auhane 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 Auhane. 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 na kahuna 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 formulas, 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 across to the Aunihipili of what is wanted of it. 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.
Max Freedom Long