How to Send the Prayer, Introduction to TMHG

January 1, 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.

READINGS: Chapters IV and VI in SSBM, covering the nature of the Aunihipili
and the shadowy or aka body, aka threads, mana, etc.

THE NEW METHOD

The new method of getting the Aunihipili to obey our orders was mentioned in Report Bulletin II. Huna Research Associate McV., in Florida, gets our warm thanks for making this contribution to the work. He found that his Aunihipili did not respond to his orders to set to work to heal very irritating and deafening head noises. Prayers made to the Aumakua did not get through to bring healing.

He tried scolding his Aunihipili, loudly and forcefully – then angrily. He “dressed down” his “George” (Aunihipili) like a Dutch uncle, then ended by ordering him to deliver the prayer and get the ears fixed at once. Immediately, the banging and clanging stopped. Only a soft sound like the far rush of wind remained.

The idea behind this is that the subconscious, or Aunihipili, like a spoiled child, has learned to ignore our commands. It may have heard us say too often, “I must stop eating so much” or “I have stopped smoking,” with nothing more done about it. On the other hand, the Aunihipili has been impressed in our childhood by the scoldings and spankings of angry parents or teachers. It has learned that when someone gets good and angry, the fur is apt to begin to fly.

So, when we scold angrily, it rushes to obey. There is also the very positive attitude which we strike when we square our jaws and say to George, “You ARE going to do it!” Our determination becomes great and compelling. Our anger itself is drawn from George (who responds to stimuli with emotions of various kinds). When he is sufficiently impressed with the attitude which we assume and force him to share, he joins in – hurries to get on the band wagon lest worse befall – and the battle is half won. He obeys forceful and sharp orders, and may even think he is helping to give them.

THE NEW PICTURING METHOD

(Also mentioned in R.B. II). This is something that I have been working on for several weeks.

In telepathic treatment of a friend, one makes the contact through the Aunihipili and the aka thread. One visualizes the distant friend and builds up a mental picture of the HEALED condition. This is difficult to do because the illness or unwanted social or financial condition is hard to keep out of the picture. It remains as a taint, smudge or blot on the new picture.

To get around this difficulty, I took to visualizing the aka or shadowy body of the ones being treated. I tried to see them telepathically in the sick condition, then imagined their shadowy bodies rising out of the physical body to hover above it. The theory I worked on was that the aka body is of such a nature that it cannot be injured by illness or accident. (No crippled people have been reported from the other side.) I hoped that by visualizing the aka body instead of the imperfect physical, I might build a picture free from the taint of unwanted conditions.

Almost at once, as I set to work, a strange thing happened. I seemed to see the aka rise as a light blue, transparent form from the visualized body. It was indeed “shadowy” and was without definite features, although of about the size and shape of the body. But, to my surprise, I found that the ills of each particular person treated seemed to show as a contamination of the transparency of the aka. There might be darkish or clouded spots. Red flashes seemed to indicate places of pain. Hard objects seemed to symbolize bone slippages or other conditions. A variety of contaminating things might cling to the aka as it rose from the body, such as brownish, dripping muddy material, or what seemed to be masses of intestines and with large blood vessels showing. The intestinal masses seem to indicate entities clinging to the person, perhaps with semi-obsessing action, as related to things such as obsessional drinking.

When the aka body is plain before my mind’s eye, I call on George to ask the help of the Aumakuas (mine and that of the person treated, as well as of the Po`e Aumakua) then set to work mentally to remove the imperfections from the aka body. I often have the odd sensation that my hands and those of unseen beings are actually pulling and hauling at the clouded or clinging contaminations or even working almost “crunch-crunch” to straighten spines, replace slippages or set bones. The work continues from a few seconds to several minutes while I keep holding the idea that I am supplying the extra force (mana from my body or gathered from an external source) for the perfecting work, regardless of who does it. Soon the blue image is cleared and takes on a deeper blue. I ask help and begin strengthening the aka by sending extra mana to it.

If successful, it takes on a new glow as of glassy solidity. When sufficiently strong, I mentally return it to the physical body to penetrate all congested parts which have become sick because the aka has not had free movement there, and to use the strength to correct the ailing parts.

I often repeat this whole operation several times because, upon lifting the aka from the body again, it may bring out with it new amounts of the same bodily contaminations. When it can be dropped in and pulled out, still remaining clean and clear, the treatment ends with the usual thanks, for the time being.

It is impossible to tell how much psychic vision is involved and how much pure imagination, but as a method of making a clean and uncontaminated picture of the desirable healed condition, it is a great help. Visualizing the aka body is a good way of making a physical stimulus to use to keep the Aunihipili working. In treating social or financial tangles, I lift the akas of the persons and visualize home surroundings to treat them in the same general way. I am convinced that I have been getting better results by this method, and would like others to try it and report.

MORE ABOUT THE SET-BACKS

In addition to the theory that our spirit “eating companions” and the Aunihipili often try to pull us back when we begin to rise to a closer relation to the Aumakua, there is another explanation.

This has to do with the fact that in all changes made in our conditions or surroundings we are causing changes of an opposite nature to be made in that part of our future which has been crystallized and which we are asking to have torn down.

Not only that, but a change of one’s future usually forces changes in the futures of those about them. If a sick man is healed, and returns to work, he replaces the man who would ordinarily have continued to hold his job. His doctor and nurse are released to other work. The lives of his family and friends are also changed.

Theoretically, if we fail to make a new picture to build into the future, which includes enough of the related futures which will have to be changed, we get set-backs. To illustrate: A fisherman who had broken his legs gave his canoe to a friend. But he suddenly recovered and set out to fish. Because he had not changed other matters, he had no canoe – and so got no fish.

Here is another story:

A young kahuna just beginning to learn, grasped the idea that all he had to do was picture whatever he wanted and that the gods would make the picture come true. So, he pictured himself as the high chief and rightful ruler of all the islands. A week later he was still nothing but a student kahuna. Going to his father he complained bitterly that he had not been made high chief. “How long,” asked his father, “has it taken for the family of the high chief to produce the present ruler and give him supreme power?” (The young man shook his head.) “I will tell you. It took exactly as long as it will take you, if you pray steadfastly, to become the high chief. Either that, or you must perform a miracle that will change the future of every person in the Islands! Be reasonable.” The student kahuna thought a while. “Perhaps I had better pray for rain,” he said, looking upward at a low cloud and wiping a spatter of rain from his face. The moral of this story is: If you are in a hurry, do not try to change the future of too many people at once.

When a miracle which has been slowly built into the future arrives as instant healing, we can be very sure that the preparation has taken much longer. Our HRA who set the time well ahead to ask to have his crippled and shortened leg healed, held his picture for some time. But, on the night he had set for the healing, the work was done in less than an hour. The people who are healed miraculously at shrines have a similar preparation with picturing, prayer and expectation, if we are to judge from the accounts which are available. Incomplete work to get the old torn down and the new built into its place, seems to result in set-backs.

In our experimental work with Huna we deal with the strange time-space-force complex of the kahunas. We manipulate it with the fourth ingredient, intelligence. (I wrote of this more complete idea of the complex in Round Robin some time ago.)

We must keep in mind the fact that when things are too abstract for the Auhane mind to grasp, they are best reduced to symbols which can be understood in a more general way. The future which is already fixed, set or crystallized may be half fact and half symbol. The same may be said of the new future which we picture and then ask the Aumakua to make into a pattern about which reality will form, as the future becomes the present.

Time has often been pictured as a river. It carries our future events on its breast as floating driftwood. Our task is to clear away the driftwood and replace it with clean-hewn building logs. If a few rafts of driftwood are left, they may follow after the logs have reached us, and may upset our new structure.

Aside from the chance that spirits are influencing our lives negatively, there is the guilt or shock complex to be remembered as a thing that may cause the set-back. We may stop doing harmless things which our complexed Aunihipili considers sinful. This is to side-step the complex. Or, we may drain it off in various ways. BUT, when we have gone on and obtained the desired healing or corrected conditions, we must take care not to revive the complex. The kahunas ordered their patients not to think again of the thing that was healed.

Should it be accidentally remembered, the patient was warned to pray at once for forgiveness as for a real sin. This was to prevent the Aunihipili from falling back into the old thought patterns and reviving the ills. Even after our pictures have been made real, we must remember not to dwell on the old bad conditions lest we wreck the new picture on the rocks of our carelessness and lack of understanding.

To drain off a complex is none too easy. Help from another who can use the low magic described in Bulletin 2 is still almost lacking.

However, the frequent use or repetition of certain prayers may help. On a separate sheet I give a prayer by Thomas A. Kempis, as used with great success by HRA M.B. of Rochester (to whom goes our hearty thanks for the trail breaking). I have given the explanation of its nature and potency in the terms of Huna.

IF YOU DO NOT FEEL A TINGLE when accumulating and using a surcharge of vital force, do not worry. The Aunihipili soon learns to accumulate a sufficient surcharge, as it is needed, in telepathy and healing. A small flow of mana is enough to carry the thought-forms of our pictures to the Aumakua and to be used to “water” those “seeds” and start them growing. Daily watering is the need. Only very rapid growth demands tingling amounts of mana. Keep practicing. The Aunihipili will gradually find a way to do what you require of it, unless it be in matters involving a fixation which may block action or block the “path” to the Aumakua. The magnetic pull of a surcharge of mana is also something which need not be present. That is only a minor phase of its activity – show stuff.

IN SELLING MY PRINT SHOP

(See R.B. II.) I had a real bargain to offer. For three months we three who owned it jointly, advertised it for sale and made the Huna-type prayers for the sale. We then waited for a few months, lowered the price to a rare bargain figure and tried again. At last, when we could not close a deal, we began to suspect hindering fixations on our parts. We all searched our hearts and minds, making very sure that we really wanted to sell the shop. On my part, in making a very careful prayer-action, I pictured the shop sold and described it aloud, saying that in the near future I could see the new owner behind the counter. As I said the words there came a momentary stop in my train of thought and voice, as if I had slipped a cog internally. I repeated the action slowly and watched for the reaction of emotion. The reaction soon came, faint but clear. It was one of unwillingness to see another person owning the shop, also a slight fear. Realizing that my subconscious had been hanging on to the shop, I set to work telling myself aloud, firmly, logically and with conviction just why it was time to sell the shop. I ended by ordering my Aunihipili to take my prayers instantly to the Aumakua. I felt nothing, but the next day there arrived the man who took the shop. THE LESSON LEARNED is that we must put ourselves mentally into the condition we desire and then watch to see that the Aunihipili is with us instead of against us.

THE NEW HUNA TELEPATHIC MUTUAL HEALING GROUP

(Also see R.B. II.) The new Huna Telepathic Mutual Healing Group is experimental. We will try it out for one month and see whether we wish to keep on with it then as a permanent organization. Those wishing to take part should send me a brief note to say what they desire to have done for them – signed with ink. These notes will be placed together and touched by me to form the central meeting point of the connecting aka threads which we will knit together to form the link of power with the Po`e Aumakua (Great Company of Aumakuas interblended as one) and with each other.

We will start work together every evening at 8:00 P.M. my time. (California daylight savings time.) That will be 10 P.M. Eastern Standard Time, 9 P.M. Central Standard Time, 8 P.M. Mountain Standard Time, and 7 P.M. Pacific Standard Time. If you do not know which time you are under, ask telephone information.

The work will begin the night of November 25th and end December 25th.

1. At exactly the hour, use the key thought, “I am now making telepathic contact with Max Freedom Long, and through him, with all the others in the group. I now send them a strong flow of vital force carrying with it my love and blessings. Through them I send my love to the Aumakuas of all.” Keep sending until the end of the minute.

2. Relax for the next minute and become receptive while I send you my love and blessing also telepathically, a letter, single number or geometric figure and the color GREEN. (Healing color.) You may get this telepathic sending later on.

3. Use all of the third minute to picture the conditions you desire to have come into your lives or the lives of those around you, and in the WORLD at large.

4. For the fourth minute say, “I am now sending, through Max Freedom Long and the strong cord of contact we have braided, to the Po`e Aumakua, the thought-forms which are my picture of the conditions I desire to have built into my future, so that they may clear away the contrary future and soon appear as facts in the present. I send this flow of vital force to add to the great power to be used by the Aumakuas to bless us and the world.” Hold your pictures in mind and the will to send them, until the end of the minute, or longer if you wish. But when you end your work, do it ceremonially, saying, “The prayer takes its flight. Let the rain of blessings fall. Au…. ma…. ma… (or amen).”

I shall remain with you in prayer for another five minutes (until 8:09), then go into my evening telepathic healing work.

Note: A special report will later be made covering what we learn this way.

If the work gives the expected results, and enough HRAs desire to continue with it, special arrangements will be made and a permanent organization formed.

Max Freedom Long