Working With the Aunihipili
June 15, 1951
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.
This is to be a Bulletin composed largely of letters and comments…
Despite my inability to answer letters from all you good friends, I am greatly pleased and warmed to have the flow of letters, reports, suggestions and comments continue to come in almost as usual. Cigbo has been remembered in a most encouraging way, and thanks go to all of you. My special thanks is tendered for making it possible to take time from correspondence to apply to my writing job (which is not fiction, as some of you have supposed, but begins with a careful study of radiation, which is right down the Huna alley, and will make possible the writing of a book. I am finding much of new value to Huna and will report to you in due time).
A LETTER ABOUT PRAYER AND WEATHER CONTROL
Sent in by HRA Alice Harrison, (address Hillsboro, Wis.), who is a magnetic healer and who would be pleased to know other HRAs in her part of the land. She reports: “On Friday, May 25th, 1951, I was visiting friends on their farm. They wanted to plant corn but a storm was coming up. It had all the earmarks of an all-day rain. I went out, looked up at the clouds, gathered a surcharge of mana with accompanying breathing exercises, then asked my Pansy (her Aunihipili) to present the surcharge to my Aumakua to be a living sacrifice to be given the Spirit in charge of the storm. Then I asked that the Storm Spirit please hold back the rain for 12 hours. Within three minutes the storm veered off to the east and missed us completely. This was at 8:15 A. M. At 8:15 P.M. the rain came and lasted all night. The next day was one of showers, wind and cold. My friends wanted to fix up the groves for Memorial Day, but it seemed as if they would never get to do it. Finally they began work in the midst of showers and wind. I saw a huge, lowering black cloud headed right for us, so repeated silently my performance of the day before and the cloud broke in half and one half of it went to one side of us and the other half to the other side, allowing the work to be finished.
“I always give thanks, and have been sending mana sacrifices to Aumakuas of the elements. I believe it is like tithing, which, I have found, keeps one in tune to receive an immediate response to a request of any kind. Anyway, it works. I never use it selfishly or for personal aggrandizement in any way, but to help others. I have not yet learned to clear the channel for myself, but I get good results when I ask unselfishly. Thanks for helping me. (TMHG). Last evening my friend and I were treating at 9 P. M. C.S.T. We tuned in with you. He is so powerful that he can heal just by a thought ….”
Comment: It is always a pleasure to find an HRA willing to run the risk of being annoyed or (as once happened) really imposed upon through being introduced to other HRAs. The many rewarding friendships that have come in this way have more than balanced the three cases in over three years where the association turned out unhappily…. The matter of the control of weather is one of the most valuable proofs of the verity of the Huna beliefs. I have had too many letters similar to the one above to show that it works, for contrary arguments to prevail. One has little or no sensation to tell them that the surcharge has been accumulated, that the Aunihipili has obeyed the order and made the contact with the Aumakua, or that the mana has been sent across the aka thread with the thought-forms of the request – the request that a weather controlling Aumakua will be persuaded to make a change in a weather condition. However, we can see the results. While we must keep our minds open, and while we must admit that Huna may be wrong or our understanding of it may be faulty, the present explanation of the mechanism is certainly as logical and satisfactory and workable as any offered from other system, if not, as is my opinion, much superior.
TITHING
The matter of tithing is a very one-sided question, even though it is as old as the idea of sacrifice. In SSBM I discussed at length the necessity of doing some sacrificial act that would impress the Aunihipili as well as the Auhane, that the individual deserved having his prayer answered, Guidance given, and his “way” made straight. Only those HRAs who tithe regularly or for special occasions have written to tell me of their belief in the value of this method as (1) a genuine gift in love, for the good of someone or something, and (2) as a most potent physical stimulus. Talk costs nothing and buys little. A giving “until it hurts” is a great impressive. Those who do not tithe, write nothing about it, pro or con, so I call it a very one-sided submission of evidence. It might be said that the tithing of mana as well as of funds, as practiced unfailingly by HRA Alice Harrison, covers the ground most completely.
(HRA C. S. wrote recently: “I am sending Cigbo $3, I used to tithe and I got along so much better, had more to tithe and more to spend and save than I do when I fall down on it. Today I counted my all and decided to try to stick with it to the best of my ability. I always feel a little guilty when I fail to keep it up.”
Wing Anderson, whom you all know, once told me that, invariably, his income jumps in keeping with the amount of his tithing. I have told in SSBM how the kahuna who pulled me through my worst trouble in Hawaii insisted that a gift to some worthy cause – until it hurt – be a part of my own personal activities in making ready for the Aumakua aid which was later given in so definite a manner.)
At the risk of violating a confidence, I wish, while we are on the subject of “serving that we may be served,” to pass on to you a strange experience of an HRA who is gifted in psychic and healing lines. I have known him intimately and can vouch for his integrity in every way, even while giving no identification for him, for very obvious reasons. Some time ago he asked his spirit friends if they could help him to help various good causes by giving him the winner’s horse races. Soon winners were given from day to day, and with such success that he began placing bets. The various causes were faithfully served and the bets became always larger up to a certain point. Then came the discouraging part. So many on the other side wished to use this channel to help people or causes, that it came to the point of what began to amount to obsession – winners and, I take it, demands for their gains to be used in certain ways, that something had to be done. Two things came about. First, the bookies passed the word that he always won, and his bets were refused on all sides. Second, by steadfastly refusing to continue on those lines, the pressure from the spirits relaxed. The moral for us seems to be entirely in keeping with the Huna dictum of, “All things in moderation – everything conforming as closely as possible to the normal, kindly and hurtless way of life!” The more deeply I go into Huna, the more I am impressed by the amazing wisdom of the Guiding Aumakuas.
3 INDEPENDENT ENTITIES?
“DEAR M.F.L.” writes HRA H. M. Wagner, of Florida, elder statesman Of the psycho-religious field, good friend of Huna, and one whose opinions carry much weight because of his wide study background and unusual spread of contacts on the spirit side of life. (Huna is the 1 science of man in the flesh and out of it as well.) “Friends on the other side say they are dependent on (contact with?) this plane for any experiences missed while here and necessary to their growth. A better idea of things can be had if one will remember that the other side is the real life while this is the shadow, so to speak. No reason to imagine that mana must be drawn from here for their use. As I have before remarked, to remake the philosophy of Huna is one thing, to swallow it whole is another. Our continued experiences with the other side lead us to believe we must modify some of their theories and perhaps discard, except historically, that fantastic notion of theirs of the breaking up of personality into independent entities. The more we learn from our friends over yonder, the more fantastic all that seems. That you have their idea dug out is probably correct; but that the idea is correct, is another- question.”
Comment: One of the good things about our HRA work is that we can all have our own opinions concerning all matters touched by the ancient Huna system or statements aimed at saying what it may or may not have contained. Knowing HRA Wagner so very well, as I do, I can vouch for the fact that he will protect the right of any other HRA or spirit communicator to views of an entirely contrary nature. Only in organizations where the beliefs have all been crystallized into set dogmas, do all the members think alike and agree on the beliefs – to disagree in these organizations means to get out of them. In the many letters which I receive, there are a healthy number which question my conclusions concerning the beliefs and practices of the ancient kahunas. The beliefs of kahunas, regardless of my conclusions, are likewise criticized. This is as it should be. It has been pointed out to me, and with good reason, that I have become so set in my views on Huna that I try to make all new findings in this and related fields, fit my idea of what Huna probably is or is not.
To this personal bias, I happily plead guilty. I have become as “sot in my way” as any of the rest of you, and must beg understanding and tolerance. If I consider the Huna idea of the two separate selves more to my liking than the modern idea of conscious and subconscious, (see SSBM for my reasons for this – under the topic of ‘personality’) think what fantastic ideas I may still be capable of accepting and presenting to my friends as fairly well-proven outside the strict limits of orthodox science. A little later in the year I plan to report to you my reactions to something found by Mr. V. L. Cameron, official water dowser for the Navajo Tribe, and student-experimenter extraordinary. If any of you feel that the two separate selves of Huna is too fantastic to accept, or that I have closed my mind to anything except Huna, just wait a bit and hold on to your seats. This week I spent five hours with Mr. Cameron, listening and watching with mouth hanging open.
OTHER SPIRIT OPINIONS
Reported in June by HRA Stephen G, Macabe, who lives near San Francisco, and whose findings, reports and sound opinions you have all read in other Bulletins. With three friends making up his experimental circle, and himself acting as medium – with powers rapidly increasing – tests in spirit-aided distant healing have been undertaken. The communicators are headed by one, “Chassu.” They accept the idea of using mana from the living members of the little circle. Here are parts of the report:
Chassu, the control, speaks: (Note that this spirit considers himself the fourth person of the circle. MFL.) “We have to unite – you three now with me. It is necessary to weave and knit together this union once more. It is the knitting together of our force, of the emanation from your bodies, the emanations which are combined with the spiritual emanation of my body, or whatever you wish to call it. We unite this force into a great solid strand or cord.
“Now go down deep and see if we’ve gotten this strong enough so we can make some practical use of it. Give out your strength consciously – although it is not something which you can do consciously. It is merely the willingness to impart of that which you have physically – which overflows out of your bodies as water overflows from a glass held under a faucet. It flows down from the head as a stream, and tonight we unite that for use.”
(Another spirit who is by way of being a healer, comes into the circle after some conversation, is given permission to try to take the accumulation of vital force, and does so successfully. The spirit explains that a woman – a friend during his earth life is in a dying condition, in great pain, and has given up hope. Her doctor is beside her and they have prayed for help. The medium sees the scene and the attempt to give the force through the doctor. The effort seems to be at least a partial success; hope has been restored to the woman that she will be able to recover. Chassu resumes control and tries to explain:)
“… He (the spirit) is not an expert healer, that is, he is not able to manipulate (the force) … but has been training himself to utilize the power. He heals through a doctor friend of his who suspects that something comes from the other side, but does not know it definitely … Tonight the doctor was in dismay over the patient. She was close to the doorway. His friend (the spirit) was able to take some of your physical force and combine it with the force of others here present and pour it out upon the patient, or through the doctor to the patient – or in some way accomplish the purpose. It was effective. It did not drain off a great amount of your physical energy. You would have used up that amount of energy which we used, in running up and down stairs rapidly. It was helpful to take. It was necessary.”
Comment: There is little agreement on the part of spirits as to the need for borrowing the vital force of the living to use in healing and more weighty undertakings on the other side. Some give the opinion that spirits can use the energy natural to their side. What we know conclusively is that often the vital force of the living is taken for the purpose of producing manifestations at séances. Often the sitters or medium or both, are badly exhausted as a result. I have discussed this point at length in SSBM, should anyone wish to check my conclusions on the point. Practically all of the word roots in the study of the Huna secret lore surrounding the idea of “altar” and “sacrifice” indicate the belief that the mana of the living was used by the spirits, particularly those of the Aumakua level. The mana was conveyed over the aka or aha thread, which was united as the braided cord if a number worked together to form what we might call a “circle” or a “church congregation.” Undoubtedly, there is some mana available to the spirits from some appropriate source if not provided as their duty by living relatives (check ancestor worship and some of the rites of “feeding”). In Polynesian legends, the gods sometimes strengthened themselves by using the juice squeezed from plants, giving us the mana-water symbol unmistakably.
MORE ABOUT THE BERBERS
From Cape Town, South Africa, well seasoned student, James Bernard, writes: I am taking advantage of your invitation to write to you, not, I am sorry to say, to report anything of much value. A very good friend of mine came upon a copy of your great work, The Secret Science Behind Miracles. The only copy in Cape Town, he promptly bought it. In due course it was lent to me until I was able to procure my own copy. It is the greatest work ever to come into my hands…. I shall not weary you by a long story of my own searching these forty years past, but I might mention though, that now in my elder years I come upon your work crowning all my studies and yearnings.
The particular reason why I am writing to you is to draw your attention to some information on the subject of the Berbers and their wanderings (In SSBM I tell of W.R. Stewart’s finding of a Berber tribe in North Africa, with a kahuna knowing Huna and describing it in a “secret language” later identified as a Polynesian dialect, MFL.). Bhagavan Das, in his book, The Essential Unity of All Religions, pp 193-197, quotes from a remarkable article in THE THEOSOPHIST, Adyar, Madras, The Ancient Wisdom of Africa. Patric Bowen, as a boy of ten or twelve years of age, tells of his friendship with many Insanusi – Wise Men – of the Zulus, One of these Mankanyesi – The Starry One! – explains much of the inner teachings.
Mandlalanga – Strength of the Sun – chief of a very small community of Berbers, or rather Khabyles, had come away, five thousand miles from their home in North Africa and had identified themselves with the Zulus. He (Bowen) was taught in the secret Bantu tongue: “Itongo is All Substance, All Power, All Wisdoms” and so on. Bowen continues, in the article, “The Brotherhood is called, in the ancient speech, Bonabakulu abase-Khemu, i.e. The Brotherhood of the Higher Ones of Egypt. It was founded by a priest of Isis in the reign of Pharaoh Cheops to spread the Wisdom that Comes from of Old among all races and tribes of Africa. The grades of the Brotherhood are: 1. The Pupil, 2. The Disciple, 3. The Brother, 4. The Elder, 5. The Master, 6. Those Who know – Isangoma, and 7. Abakulu – i.e, Perfect Men, for whom rebirth has ceased, who dwell on earth in physical form by their own will, and so on.
I was on the staff of the S.A. National Gallery for 20 years and still keep in touch. A few days ago I met a young native friend of mine who is of Zulu descent, and who works at the Gallery. I asked him to get in touch with an educated Zulu and introduce him to me, so that I might question him about the Berber Zulus, those who ‘”sought God’s friendship in the CORD.” (My caps. If this is the aka CORD of contact with the Aumakua, we may learn much, directly or indirectly, according to the state of preservation of Huna fragments in Zulu keeping. MFL.)”
Comment: It will be remembered that Stewart’s Berber kahuna teacher told him that her tribe had been resident in Egypt and had built the Great Pyramid – that of Pharaoh Cheops, supposedly – and then had gone north. It is of much interest to note that the cult of secrecy was found by Bowen and even a secret language with which to describe the beliefs – in this case the Bantu. It would be a fine thing could some of us check Bantu with the several Polynesian dialects for similar and remaining root meanings pointing to Huna. The name of the chief, given in the above account by Bowen, Mandlalanga, or “Strength of the Sun,” breaks down easily to a Maori translation and so of the Hawaiian: Man for mana, la for la, sun or sunlight, langa for loa or strongest. I would take the name to represent our “High Mana” such as I suppose Aumakuas to use. HRA Charles Kenn will probably run a check translation for us.
CONCERNING SELF-ANALYSIS
We are presently experimenting with self-analysis as a Huna project. HRA Franklyn Llewis, psychologist of long experience writes:
In my opinion it is unwise to discuss with others, particularly at first, plans relating to self-analysis by free-association writing, or to show the results to others, as this has an inhibiting effect. Material should be written very rapidly either by hand or typewriter and thoughts put down instantly, paying no attention to incomplete sentences …and then burned.”
MORE ON THE SAME SUBJECT has come in from HRA L. H. who was quoted in earlier Bulletins. She, as well as four other HRAs who have expressed themselves, agree that what is written down should be burned. This removes any reluctance to put into writing whatever may come into the focus of consciousness from the Aunihipili. She says, however, that before one burns the writing of any sitting, a few notes may be added to one’s private record of the activity.
She writes: “I read with interest your review of PSYCHOANALYZE YOURSELF. There are a few points which I believe should be stressed: We must remember NOT to direct the mind in any way. Just keep it still and let whatever idea come into the mind as it may. Write it down immediately and change the line of thought just as quickly as ideas change. The temptation is to pursue a thought on and on, but the method fails to bring up ideas through the “chain association” method if one does that. Keep writing. There were times when I just wrote ‘Blank, blank,’ over and over until an idea came into my mind and I was off again.
“One idea calls up another until finally some experience that was connected with some kind of an emotional disturbance is brought to mind. The mind jumps back and forth many times over the years before such an experience is brought up… An idea may seem to stick for a few seconds or minutes with a great deal of emotional tension. A sitting of one hour at a time should be enough. There should not be too much danger of too great an amount of emotion being brought up from the Aunihipili if this time limit is observed. Between sittings, a large amount of emotion is worked off – and for this purpose physical exercise is excellent. Make it brisk and purposeful. One may really suffer. Pains may appear.
“I have written down, I feel pain now in my shoulder, etc. etc., with the pain moving and finally leaving. One may also write away emotional reactions as “I feel tense and nervous,” repeating the phrase over and over until better.
“I have forgotten how many hours I had written before I came to be able to use the method of talking to myself. Later, I hit on a still better method – that of using finger-painting as I talked. Many times much emotional tension was released – so much so that I just worked out painted patterns vigorously for some time before another idea was able to present itself .I really think that finger-painting releases much more emotional tension than does either the writing or talking. A background of music also helps. For the painting, red seems for me the best color to use to dissolve things. I consider it symbolically the Flame of God. Starch and tempera or calcamine powder make the paint. I prefer the music the Chopin or Strauss waltzes. Many things seem so embarrassing, as the memory returns, that it is difficult to face them. The original emotional tension or disturbance that was connected with the event at the time will return and may be considerably exaggerated. My self-psychoanalysis was wonderful in making my mind clearer and more efficient and in improving my health, also in setting me free from many things, although I have never become entirely free of aches and pains.
“Being new to Huna and a very busy person, it has taken me some time to become familiar with the methods used. A month ago I decided to get on with the pendulum experiments. I found that a gold locket on a chain works very well. At first my subconscious mind was lazy about delivering mana to me to fill me with strength to do my work. So, every little while I would test it to find out whether or not my mana was depleted. It often was after a short time of doing household tasks. (She relates how, with practice she overcame this difficulty and had mana ready for use as needed.)
“By now I feel that, through the pendulum, I have found a real method for contacting my subconscious self. We are becoming good friends and it is becoming my faithful servant. I am training it to answer questions with the box exercises. I have taken two identical boxes and put different earrings in them. When I point to one of the boxes and ask if the white earring is in it, etc., I get the correct answer through the pendulum. (She tells of finding lost articles and of locating articles, for which she wishes to shop, then continues.) The amazing thing to me is that we have this wonderful power at our command and use it so little…
“At first I had to tell my Aunihipili many times to assert its authority and not let other entities direct the pendulum or steal our vital force. I now know how to renew my vital force quickly so that I am not exhausted at the end of my day’s work as formerly. (She has learned to question the Aunihipili via the pendulum and is discovering in this way what it feels and believes, and so, what it does by way of blocking the actions of her prayers. Here is a sample of such conversations.)
“Indwelling self ,do you think I am worthy of prosperity? Ans, No. Why don’t you think I am worthy of prosperity? Ans. Because you have committed too many sins. (She explains that the answers may come in swings for ‘yes’ and ‘no’ but otherwise come as silent answers as in the method used in talking instead of writing the self-analysis.) Do you think we should be punished for past sins? Ans. No. Are you afraid of prosperity? Ans. Yes. Why should you be afraid of prosperity? Ans. Because someone will take it away from you.
“I then talked to my indwelling self and reasoned with it. I explained that no one can take that which belongs to me, for I only want that which is in the Divine Plan for me. I want only the money which already belongs to me in the Divine Plan of my life. It is already mine and has always been mine and nothing can take it away from me. Indwelling self, you need not be afraid, for no one can rob me of that which belongs to me in the Divine Plan. I then resumed the questioning to check results of the lecture.
“Are you afraid of prosperity? Ans. Pendulum stood still. Do you think I deserve prosperity? Ans. NO, with very wide swing. Are you afraid to have me become prosperous? Ans. YES. Why? Ans. Because you will turn away from the Lord. But, if I am prosperous I can serve the Lord better than ever and can devote my full energies to the service of the Lord. Now, do you want me to have prosperity? Ans. YES, with wide swing.
“Indwelling self let us pray to Jesus, the great Savior and Redeemer: Dear Lord Jesus, send your great solvent, love, down into my very being. Let it penetrate into and through every part of me dissolving all my fears and doubts into nothingness. Let it take out all fears and insecurity that have ever been a part of my consciousness and let it take them up and out into your pure, holy light of spirit and obliterate them instantly under grace in perfect ways. Open the door, Father-Mother God to your love and blessings, for I know that you have my welfare at heart. (Questioning again resumed.)
“Do you believe that God wants me to be prosperous? Ans. YES. Do you want me to be prosperous? Ans. NO. Why not? Ans. Because we are poor and in debt all the time. Do you want me to pay my debts? Ans. YES. Do you want me to be poor? Ans. YES. Do you think it is fair to want me to be poor? Ans. YES. (Pause) Do you still think it is fair to want me to be poor? Ans. No – swing rather hesitant. Then are you willing to help me to become prosperous? Ans. Pendulum trembled and stood still.
“I will use my prosperity to give service to others. I will use it to help carry on God’s work. Do you want me to do this? Ans. YES. Will you help me to become prosperous? Ans. Yes – very small, weak circular swing.
“With the help of Jesus Christ will you help me to become prosperous? Ans. YES – large, energetic swing. I am now accumulating an extra supply of mana for my immediate use to establish prosperity in my life. Ans. The pendulum swung energetically in a large circle wider than the palm of my hand.
“My Aumakua, I am now sending to you an extra strong flow of mana to be used to establish prosperity in my life. Ans. A still larger swing and then it gradually went down almost to a stop and swung vertically, soon stopping.
The prayer now takes its flight. Let the return flow of mana fall as a blessed rain to bring all good and all cleansing. Au-ma-ma– – (This procedure was repeated, I should judge, about three times as in the triple prayer method of Huna. Tests by pendulum were also repeated, with the Aunihipili gradually coming around to accept the new point of view.)
“For the third time: Indwelling self are you willing to help me to become prosperous? Ans. YES – very energetically. I again accumulated mana. I delivered it to the Aumakua. 2 minutes for the pendulum to come to a complete stop at the center of a swing over a six inch circle. I release the prayer. The work has taken 45 minutes but I am not the least bit tired. (One hour later, the same question was asked and the same answer given via the pendulum with a four inch swing. A week later, the answer was still the same, with a circle swing that increased to ten or twelve inches.)
Comment: This is an excellent example of experimental testing. It shows the fixations clearly – in this case being derived in all probability from long contact with Christian dogmas. In other pages of this well detailed report, sittings of a similar nature are described, probing the attitude of the Aunihipili in the matter of (1) happiness and its lack, and (2) health or its lack. In a rather surprising way it developed that the Aunihipili thought both conditions less than desirable. Prayers and arguments were used as before, with much repetition and testing until, in each case the Aunihipili came to enthusiastic and lasting agreement that happiness and health were good to have and that it would assist in obtaining them. I would very much like to have other HRAs plan and carry through tests of this kind, reporting in a similar manner. The questioning might revolve about the attitude of the Aunihipili toward healing others, performing Service, loving an enemy, etc. MFL
