Quarterly Review and
How to Make A Pendulum Stand

October 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.A.

THE NEW QUARTERLY BULLETIN idea fizzled. Only six HRAs asked to be changed from the regular active lists (getting the bulletins and whatever is worked up, as the fire-walking booklet) to the 1/4 HRA list, although some regulars wrote to ask for the Quarterly when it came out, lest they miss something.

So, the Quarterly, which is a good review of our past three months of undertakings and the results, will be incorporated in this bulletin and will be sent in that form to our six good HRAs with our combined blessings.

It was hoped that the HRAs who have not been heard from for some months, either by me or by that very important person, Cigbo, would ask to become HRAs, but as they haven’t, the periodic cutting away of dead wood in our organization will have to be done, sad as we always feel about it. (If you happen to hear a very miserable yeowling in the night, it will be Cigbo mourning his newly lost Aunties and Uncles.)

VERY SPECIAL THANKS are extended, right here before I go on to other things, to those grand HRAs who have so generously sent in help for the work fund. Contributions fell off to about half during the summer months, including September, and Cigbo’s scratching became something painful to contemplate. Also, thanks very much for the placing of orders for SSBM through me. It all helps to keep the bottom from falling out of Cigbo’s box entirely and the bulletins and TMHG from going the way of all flesh.

HUNA GROUPS

ABOUT GROUPS, may I say that it has gradually dawned on me that I have been advocating the wrong methods of organizing them. My idea was to introduce any and all HRAs in any one location and let them meet and form a group if they wished. It hasn’t worked out. In spite of the fact that all HRAs are fine people, they can’t help but get into each other’s hair because of differences in opinion on a score of subjects.

This is the way it can work. Your phone rings and a stranger introduces himself as a fellow HRA and asks permission to call on you. You open your home to him, and IF you aren’t the kind that get on together, you wish you had said “No.” If a group is already organized by you and a few friends, and if you ask the strange HRA to drop in at one of your group meetings, and if it turns out that he is not liked, you can refuse to let him join your group. It is more like a church which one can attend without being socially mixed up with members one can’t stand.

Another thing on the same line is giving the names of HRAs in the bulletin reports taken from their letters. Last week I got into trouble in a small way by throwing a very much valued HRA open to approach by phone or letter like that, and I have now sworn off, so help me, and will keep the identity of each of you a profound secret from all the others. It’s a shame, but [it] is necessary.

Some day we may grow so that we have large groups like churches, but until that time, I believe it will be best to organize our groups as among our friends or people we personally know and whom we feel will fit in. On the other hand, any and all, regardless, can belong to the general HRA as the central group, and can work by letter and the bulletins without the least clash of any kind, unless with me – and I’m old and tough and can take it if they can. (I am thinking of the people who write in and lay me by the heels because they do not agree with the kahunas or with my ideas of what the kahunas believed, did or failed to do.)

NEWS ITEMS OF THE WEEK

H.R.A Charles Kenn, reports several pleasing letters from HRAs who have read his FIRE-WALKING FROM THE INSIDE.

The September issue of ROUND ROBIN came in this week. This is always a great event here at the Study. The number is filled with the kind of material that suits the student in our corner of the psycho-religious field right down to the ground. The first article, covering the ideas of the Mark P. communicators on the older idea of the ether as a thing filling space much as air fills our surroundings, brings one up sharply with the fact that human consciousness and the things registered by the senses, to become its working materials, are now being measured and evaluated in terms of modern scientific concepts and not in terms of the thinkers of earlier centuries. Other excellent informative or provocative articles by the editor or correspondents make for the general education RR is offering in our part of the field.

This education is a great service to us all. It is something we cannot find in any university or any text book. The professors cannot agree on the materials for such a course. Texts are all colored, slanted and distorted because they come at problems from the point of view of cult, dogma, personal opinion, or blind prejudice – always contradicting. In RR we have Meade Layne’s very exceptional guidance in sorting and weighing materials from all sides. Huna comes in for a generous share of space and praise and comment. (This is a good time to renew a subscription.)

The Atom Bomb news has been disturbing. There is always the danger that a dictator or a small group able to dictate, may decide that it is again time to attempt to conquer the world. I have, for many years, had a peculiar dream that comes to me as an answer to how certain things will fall out. If the outcome is to be bad, I dream of muddy water, usually in flood. If good, I dream of calm, clear water.

Since the news broke of the atom bomb in Russian hands, I have questioned the Powers-That-Be as best I might, and have been given two very vivid dreams of clear, calm water. I shall not pack up and depart for the wilds to try to find a place of safety in case the bombs fall. Moreover, one who has become as familiar with the life on the other side of things as my long studies have made me, ceases to have any great fear of possible crossing over under such circumstances. If you have a dream or hunch relating to this matter, send it along. A sharing of available Guidance is always good, even if we fail to lay hands on anything that can be accepted as conclusive. It begins to appear that the bomb will be too dangerous to use and that war will stop. Let us hope so.

One of the HRAs wrote this week to ask my opinion on united prayer-actions, done as part of our Huna work, for world peace and progress.

My opinion, as I wrote to him, is that this is of great importance and is being carried on twice daily by those of us who take part in the Telepathic Mutual Healing Group work. (He seems to have forgotten this part, or to have failed to get the bulletins relating to the project.)

Each period begins with sending mana through the braided aka cord to the Po`e Aumakua while we picture them using it for their own purposes and to help the world back to peace and progress. We find in Huna the ancient belief that the Aumakuas must be given a supply of low mana to enable them to do their most effective work in guiding the affairs on the levels of the Auhane and Aunihipili – our level of living.

The kahunas believed in using all possible means to help ourselves on this level even while asking the Aumakuas to help and guide. The “death prayer” was no more “black” magic than is our modern prison system, and may have been very much more efficient. There was no separation of Church and State with the kahunas. Even an unjust chief was open to punishment through the death prayer.

I may be speaking out of turn, and might possibly call down some strong criticism for saying this, but I believe we would do well to organize a form of Middle-of-the-Road group to pull together when it was decided that some one thing needed doing. As it is, we leave it to the politicians and they are swayed by many purposes, often running against the public good. Unorganized, the average person can do nothing. Organized, we could bring pressure to bear.

I have been getting letters bearing on various problems and, while I do not pretend to know the answers (such problems need very full and careful study by a committee such as we might appoint were we organized), I can see that there is a crying need for action to be begun. For one thing, religions of all kinds should have their holds broken on public affairs. Take the matter of blocking the laws that would make it possible for an incurably ill person to ask to be helped to die. This is entirely a personal matter and decision, and no interference should be tolerated. For another thing, some form of birth control is swiftly becoming a necessity, especially in the Orient. It is not good enough to stand back always and let Nature thin out the population with famine as it has for centuries in China and India. But religions will first have to be dealt with before any change can be made. Perhaps we can eventually help organize and begin work on the governmental level. Huna, as you know, stresses the necessity of doing our best on the three levels of our lives, the physical (Aunihipili), mental (Auhane) and spiritual (Aumakua). Even if the atom bomb wrecks our beginning efforts, or the polar ice weight upsets our globe and throws us into a new ice age disaster, a start could be made. If time is allowed, we might help make the world a much better place for the generations to come, even if we of this period might not live to see the fruits of our labor.

Your comments on this will be welcomed, pro or con. At least we can talk about it while getting on with other HRA work.

QUARTERLY BULLETIN REVIEW

Bulletin 16, of June 15th, 1949, gave a number of HRA reports and findings in the matter of using the pendulum to test the increase in the charge of vital force or mana after making an effort to gain a surcharge. Almost without exception, those who could make the pendulum swing reasonably well, found that when a surcharge was accumulated the pendulum swung more strongly and for more counts of strokes or swings. This was a very important thing to learn, perhaps a “first” for HRA.

Reports varied on the accuracy of answers to “yes” and “no” questions asked of the Aunihipili and answered by movements of the pendulum. Some HRAs got 100% correct answers. Some got very poor results.

A spirit named as “Wayne” was reported communicating through the pendulum by one HRA, but was later discredited because of the nature of his answers. The same HRA later established contact with his Aunihipili, and at this writing believes that he is making direct contact with the Aumakua – the latter identifying itself by giving secret signals through the pendulum.

This HRA uses a pendulum of his own construction. It is all of transparent plastic and a pendulum is suspended from an arm over a base, the whole being held in the hands when in use, but the bob itself [is] hung from the arm and not held in the ordinary manner between thumb and fingers (the thread end).

PENDULUM SUSPENDED ON ARM OF STAND

Stand height 4 inches

Top arm length 2-1/2 inches

Base length 4 inches, width 3 inches

C. Pendulum 5/8 inches diameter, weight 25 grains, apparently pink opaque plastic, suspended by means of wire loop to take heavy black silk … B … thread, fastened at [the] top after passing through a small hole, to … A … a small white bead.

D. Base has engraved circles and radiating lines to help measure the movement of the pendulum and give its direction of movement.

E. On top arm are engraved plus and minus signs. Use not clear to writer, but indicating “yes” and “no” movements.

Each sign is circled by degree marks.

Total weight of instrument about 2-3/4 ounces. Beautifully constructed. (Rough sketch made from instrument presented to MFL.)

Stand may be held in left hand with fingers of right touching top arm or small top bead. (Note that in common practice a pendulum is suspended from a thread which is held in the fingers, the over-all length of thread and bob usually being about 3-1/2 inches. Bobs made of sealing wax, buttons, marbles and many other things seem to serve our purposes fairly well. Weights may vary greatly.)

The Ho`o`hiki general purpose prayer was given with the English translation of the Hawaiian. It was an interesting study but no great effort was made to use the old prayer. Original from HRA Charles Kenn. A short prayer in verse was given as used by MFL.

Bulletin 12 contained more material on the use of the pendulum, with quotes from Dr. Brunler’s articles and from other sources. The TMHG results were reported excellent in many cases. More Hawaiian  words were discussed in their relation to Huna prayers. [Lani: These are Hunian words. The separation of the languages wasn’t felt strongly at this time by us.]

Bulletin 13 contained more material on the pendulum and on dowsing for oil and gold. An article on “jargon” as used in writing on “occult” subjects was presented, and later was commented on by many HRAs.

A remarkable case was reported in some detail of an HRA who treated her eyes with mana applied through her charged hands. [She] also made prayer-actions, with the result that scar tissue on the cornea was replaced entirely. Also, supposedly incurable conditions were healed to leave the eyes and vision better than before.

With Bulletin 14 experimental work was laid out for the use of the pendulum to get better acquainted with the Aunihipili and to try to reach the Aumakua, but especially to see if, by means of the pendulum, complexes might be located. (This work continues at this time with only a few reporting their findings. Nothing very conclusive yet, but efforts are being made by one HRA to get the help of his Aumakua, via the pendulum, in locating complexes for friends who are in touch by telepathic or aka thread contact from a distance.)

An article on the findings of psychics, as in THE BETTY BOOK by White, appeared. A report was given of a method of “beaming” energy (without physical contact) to make chiropractic adjustments of the necks of patients. It aroused much interest and more may come of it.

Bulletin 15 tells of the first HRA printed booklet being ready. It was FIRE-WALKING FROM THE INSIDE by HRA Charles Kenn. It was well received and reviewed at length in this bulletin. IMPORTANT.

An HRA found that he could tell his Aunihipili to call his dog and that the dog soon arrived as if called by voice. This gives important information as to telepathic relations between [the] Aunihipili self and the dog.

Many interesting letters and reports appeared. Vacation time in two parts was announced by MFL. (Cigbo later described his experiences in both.)

Bulletins 16 and 17 contained reports on work already laid out, also articles and a review of Dr. Nandor Fodor’s new book, THE SEARCH FOR THE BELOVED, which is a milestone of research.

This quarter has seen much progress. The replacement of scar tissue by Huna means shows that miraculous healing of the slow kind is possible to us. Perhaps instant healing of the same order will be demonstrated in no long time. No basic changes in present conclusions concerning Huna seem as yet to be indicated. 

HUNA THROWS A GREAT LIGHT ON FAITH

HRA Charles Kenn has done us a wonderful service in setting before us in such detailed simplicity the secret ritual of the fire-walk. In effect, he said in his booklet, FIRE-WALKING FROM THE INSIDE, that one made the Huna type ritual prayers, one had faith, and one could fire-walk.

From the point of view of the Polynesian of the old school, this was very simple and complete. The Aumakuas did the rest.

On page 43 of his invaluable report, Mr. Kenn writes, “During every performance a number of people walked the pit safely while a few were burned to some degree. No explanation was offered (by the master of ceremonies) except that these few who were burned probably had some lack of faith or some mental condition that prevented the protection from being given. Prayer is the most essential thing, say the Hawaiians. The meaning is that prayer conditions a person to receive the blessings he seeks, and faith and understanding are the essential qualifications.

It is encouraging to us in our experimental approach to the use of Huna to know that the Chief who made the invocations for the fire-walking tests made no special effort to accumulate mana and send it with his prayers to the Aumakuas to whom his prayers were addressed. Grounded in the basic ideas of mana and its use in all such matters, he could take it for granted that his Aunihipili (if he recognized it at all as a part of the work) would send mana as needed with the ritual invocations.

This does not show that our present conclusions about the accumulation and sending of mana (in Huna) are in any way wrong or lacking. What it does show us is the fact that ONE LONG HABITUATED in the use of prayer may come to the place where he automatically causes the Aunihipili to accumulate mana and send it to the Aumakua along the aka thread of contact, even while presenting the thought-form-pictures of the desired condition telepathically.

The training for us is like that of a great painter. We must first come to know and understand the complicated details of the work we wish to learn to do, but when this is accomplished and we have become habituated to the methods, they come slowly to be automatic with us. No longer does the painter have to stop to remember all the intricacies of his art. He has absorbed these, as Mr. Kenn tells us the kahunas absorbed the special Polynesian point of view. The artist forgets his paint and brushes. His entire attention becomes fastened on and lost in the picture he sees and keeps holding before his mind’s eye as it slowly appears on his canvas.

Prayer is, when one has become a master in its use, much the same. One can forget the mechanics and depend upon the habituated Aunihipili to do the mechanical part as needed. But, and this is the point I wish to stress, the beginner at painting or praying CANNOT ignore the necessary understanding or training.

The reason we need Huna so badly is that our prayers do not get results for most of us who use the old method of the churches. In the past, the majority of us have had almost no specific training in the art of making a prayer. We read in the Bible the few things said about this art, and find much contradiction. “Faith and works” are described as necessities, but little is told of the nature of the “works” and we take it for granted that some vague form of “good works” is meant. A study of the healing prayers made by Jesus tells little more, but suggests that a physical stimulus was often used to help free a supplicant of a guilt complex. Jesus, as a master of the art of prayer, seems not to have had to stop to accumulate a surcharge of mana and set to work carefully to use it in making his prayer. He attained the greatest mastery of the art in the simplicity of, “Arise, take up your bed and walk.”

In the OAHSPE or Kosmon Bible, one may find a mine of information on many points, but a knowledge of Huna is often needed to help one dig out the nuggets and recognize them for what they are. (I believe that in all such writings the secret values have been hidden so that the dabblers will not find it. The ancient cult of secrecy seems everywhere to have existed, not in Huna alone. Let me quote material covering prayer from page 207-8-9, Ch.XV. I will underline and comment to bring out the points to be noted which will serve as evidence of the need of the Huna mechanics of prayer for the beginner.)

(9.) “I ‘hua ‘Mazda said: Let thy lips utter thy holiest desires, and let thy soul seek constantly for new expressions magnifying the wisdom, love and power of Ormazd, the Creator (The “All Light”). Neither shalt thou take a thought in regard to rules of prayer; the rules are for the unlearned … For the glory of prayer is the strengthening of one’s own soul to perceive the Higher Light. (Comment: This section points, if examined in the Huna line, to the work to be done to learn to contact the Aumakua. The “strengthening” can be translated in terms of the learning to accumulate and use mana, and the idea of “perceiving” the “Higher Light” fits neatly with the Huna idea of making a conscious contact with the Aumakua. For this purpose, no “rules” such as were common in ancient times, dealing with rituals and sacrifices, were necessary.)

(11.) Prayer is not given in order to change the decrees of Ormazd, but to change one’s own self for the better. Yet he who repeateth words of prayer as a parrot repeateth, improveth himself but little. (Comment: The theory of the growth of evolution of the individual is well seen here and communion with the Aumakuas indicated as a means of development and growth. In the following, note the possibility that the “words” included the thought-forms of Huna, and for that reason were more “creative” than silent prayer. The suggestion is that there is a difference of much importance between the nature of a thought and a thought made vocal by the mouth. This would be strange indeed were we not to know through Huna the use of the thought-form sent to the Aumakua to be used as the seed from which to grow the desired thing.)

(12 & 13.) Asha said: If a man think a prayer, and use no words, is it well with him? I ‘hua ‘Mazda said: It is well with him, but it is better to add words also. It is well for Ormazd to think a universe, but better to create it. To begin to learn creating, thou shalt use the spoken words; the perfection of creating is to have the words bear fruit. He who omitteth words of prayer will in time omit prayer also, and his soul tendeth to barrenness. (Comment: One stops praying when no results are obtained, and the implication here is that “words” have a very definite part to play in making the correct prayer. As words alone have no occult power or significance, we must add the ideas mentioned in the comment above to get the fuller view. The general philosophy given in this material is also excellent to study – note it in this section:)

(14.) A vain man saith: I have no need to pray; Ormazd knoweth my soul. Why, then, shall not the field say: I shall produce no harvest, because Ormazd knoweth my capacity. I declare unto thee, O Asha, the secret of all spiritual growth lieth in giving out the spirit. He who would grow in wisdom, must give wisdom, he who would grow in love, must give love; he who would grow in power of spirit, must give out power of spirit. (Comment: The idea of giving out wisdom and love and spirit before one has them, would fail to make sense, but if we see that we must make a good thought-form-picture of them as things desired, [Lani: this is a Self-Sourcing. To have a friend, be a friend first, etc.] and give it out by sending it to the Aumakua as our prayer “seed,” the idea takes on clearer meaning. The “power” fits the Huna idea of the mana as something which the spirit Aunihipili can “give out” as a way to get back power in the form of answered prayers. Notice in the following, the way the word “power” is used, indicating that it is a definite thing that goes out and that produces definite “fruit” or result. The audience is pictured as being given “power” and being helped to the “fruits” of its actions and purposes in prayer, which latter is the thing under discussion.)

(15.) Bethink thee, then, if thou prayest silently, thy power goest weakly to thy audience; but if thou prayest with words openly, thou givest to thine audience of thy fruit and, for this glory, Ormazd provideth thee abundantly. (Comment: Here we find the hint that we can share our mana with those whom we address, better by words than by silent or telepathic means. A general prayer in words before an audience would also give the thought-forms and all could share in sending them to the Po`e Aumakua. In other passages in Oahspe we find more of these cryptic teachings for our study and close consideration as we endeavor to use Huna.)

In SSBM, on pages 394 through 400, will be found material well worth reviewing in connection with the matter of prayer and getting results by means of it.

My friends who have hardly begun their efforts to learn to paint, seldom complain that they cannot produce masterpieces after a few months practice. But, often HRAs who have hardly started learning to make the Huna prayer-actions, write bitterly and accusingling to complain that they have not had answers to their prayers. Some indignantly wish “to curse God and die”.

We must study and come to a full understanding. We must then drive home to the Aunihipili a full faith and confidence in every point of the work from the fact of the Aumakuas and the aka thread, down to the verity of the thought-forms and the necessity for the accumulation and sending of mana. The kahunas called “faith” by two names, the first was manaoio, or “complete belief in the reality of a thing”. The second was pau`lele, which means “faith” or “confidence”, but which means, literally, “to have completely and entirely sent (the thought-forms of the prayer) flying upward” (to the Aumakua). Yes, prayer is a fine art, well worth taking eighteen months or more of daily practice to learn. We must absorb our convictions and ground ourselves deeply in understanding and faith. MFL