Huna Bulletin 9
Special Bulletin on Mana and How Not to
Become Drained While Doing Huna Work
May 15, 1949
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.
THE BOOKLET ON THE RECENT FIREWALKING TESTS
The booklet by HRA Charles Kenn (Arii`Peu Tama`Iti) will not be ready for a few weeks yet. Mr. Kenn is flying over from Hawaii [on] 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 HRA 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 Mechanix Illustrated (March) carried articles by Wilmon Menard, well illustrated, covering his fire-walking experiences in the South Sea island of Raiatea. The May [issue] of Desert Magazine has a splendid article – well illustrated – by artist John Hilton, telling of the fire-handling of Indians living down San Diego way. They used live coals in a healing ceremony. (Article reviewed in this Bulletin.)
SPECIAL ANNOUNCEMENT: HRA 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 Max Freedom Long'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 HRA 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 na Aumakua (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.)
Na kahuna 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 plural-root 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 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`ma`ma.” 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 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 now 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 na kahuna 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 na Aumakua) 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.
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 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 na kahuna, would be well worthwhile 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 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.
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 breath through the nose and blowing from the mouth, he sent out streams of sparks. Three coals were thus used, 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 than 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 neither medicine nor psychology have been able to cure.”