The Stone Gods of Polynesia & The Storing of Mana

July 1, 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.

ACTIVITIES AT THE STUDY

Since the last Bulletin was sent out, almost as many letters as usual have come in from you, my kind and loyal friends, despite the fact that it is possible to answer only a few of the most urgent. In all cases, your letters are read with care and appreciation. If Cigbo has been remembered, his file cards are marked for the record and sometimes he sends his own personal postcard to express his thanks for help in his scratching. I have a tall stack of letters which I had hoped to answer in detail some day when I could find time, but as the stack grows and time is taken up with getting out the Bulletins, sitting for the TMHG prayer work, and working at my writing job, I see that answers will never be sent. It is the same with the many letters I have accumulated to share with you in the Bulletins. They go with red-pencil sections into my special box and become covered more and more deeply by new letters as they come in. If you have wondered why a letter you had written with great care, expecting it to appear in the Bulletin, has never been used, know that it is perhaps two feet down in the pile, still valued and still being kept hopefully.

If, between us we could find more time – which means more funds for office help and printing – things could be handled in a more satisfactory manner, but as things are, we do what can be done and progress slowly, getting healing and help as we work in the TMHG together, and always seeing more clearly into this or that angle of the ancient Huna lore.

The things you try out and report to me, as well as the things you think through to some good conclusion, or even the sending of some questions that have come to you – all these are turned over and over in my mind as I act as a clearing house here at the center. As I digest the many items and place them in the system upon which we are working, I am able to pass them on in the Bulletins.

Again, let me thank you all for staying with HRA and helping with the gathering of information as you are able. Slowly but surely the public is learning of kahunas and their “Secret.” The ideas we have found so sane and new and valuable are gradually being shared with those other thinly scattered students about the world who have minds like ours and who can understand and value the Huna “pearls of great price” when set before them.

The writing assignment upon which I am spending most of my time is, I am happy to be able to say, one demanding much preliminary sorting of materials on vital force and radiations, their measurement and apparent significance. I am reading, checking, corresponding, consulting. Everything is grist for my mill at this period of gathering the materials. Books on dowsing and the journals of the British Society of Dowsers lie on my desk beside the works of Dr. Oscar Brunler whose theories and findings are to me more and more impressive as the study progresses. As I go along, I find pointers at every turn pointing back to the mana and the aka body. It begins to look as though I might have material for a half dozen small books when I have accumulated what I need for the one now in hand and which will occupy most of my time from now through November. Basically, what I am now trying to do is to find some scientific proofs to show that there is a vital force even if it cannot yet be measured with the instruments of today which are built to measure electricity and the magnetic fields. Sensitive as modern instruments have come to be, they cannot register such things as the force which it is evident must be put to use by a dowser who is able to sit before a map of a distant place and locate water with a willow wand or pendulum.

THE STONE GODS

In Tonga and all through Polynesia there are stones OF TONGA which seem to be relics of phallic rites – I will not say “worship” for I think that is the wrong slant on the matter. In the illustrations sent out for your copy of SSBM in February of 1950 as Cigbo’s “birthday presink” to you, there was a picture of the most famous of the “sacred healing stones” on Hawaii. These had been brought to the notice of a Hawaiian in dreams, had been located in a tangle of growth in the bottom of a gulch, and had been rescued and placed in solemn state outside a small cemetery, as I have related in my book. The healing was marked for a time, then the power seemed to fade. There were two of these stones, a male and a female, and the female stone had been located and brought to sit near the male stone as the “wife” some weeks after the male stone had been placed.

HRA George Sandwith, presently in Tonga, and a student of wide experience and unique back grounding in the matter of ikons, has been making for us a very careful study of such stones in that far place. He has gathered the little written information which is available and has located and studied some of the stones. The native tradition is that the stones were repositories of mana, although it is not now clear how the mana was placed in the stones or for what purpose it was used. HRA Sandwith uses the pendulum well, and was able to run tests with various stones. His “convention” or agreement with his Aunihipili in using the pendulum, is that straight swings indicate the radiations of the male, while circular swings indicate the female. The strength of the swing indicates the amount of mana held by the stone.

It is very interesting to know that all stones tested showed a mana charge, either large or small, and definite sex. Mr. Sandwith asks in one of his letters whether or not I have any ideas on the puzzling matter of how and why crude stones of this nature can show a sex characteristic. As he had no way of knowing in two cases, which sex the stone to be tested might represent, it could not have been showing through the pendulum. That mana should show in connection with such stones and not with others, is also something to think over. Frankly, I have no ideas to explain these findings, but I have a much stimulated curiosity.

The mana or vital force in seances seems to be taken from men and women alike, and to be used in causing such things as materialization. Women alone can furnish force for seance work, or men alone. We are forced to the conclusion that the mana is not sex polarized. What we are unable to understand is whether sex is in some way connected with mana or some form of force, or whether there is some characteristic which shows in the way energy radiates from the male or female. We may also ask whether or not the Aunihipili, in showing, via the pendulum, the sex of eggs, stones or humans, has some way to contact the sexed thing without sensing its radiations. Most writers fiery on the subject have stated that women and men are polarized in terms of right and left sides of the body – in opposite ways – but in my tests I have still to agree with this. The pendulum shows the sex, but the polarization is not uniform. Neither is right and left handedness in individuals. What is your guess?

 

The famous prehistoric Tonga trilithon called “Ha`amoga and her Husband.” One upright registered female when tested with the pendulum, the other negative.

 

 

Above are sketches of the front and side of a phallic male stone as given by HRA Sandwith. At the place marked “A” there is a rounded hole shaped to fit the back of a head. At “B” a larger inward curve, at “C” a small indentation the significance of which is unknown. The stone stands upright, its base in the earth. The side view shows how a native man at the time of the visit to the stone, stood with back against it and how the contours of the stone roughly fitted his head and body. One wonders whether or not a living man stood in this position in giving mana to the stone or taking it from the stone. At least this is something new to us in the investigation and could furnish an important clue.

At the upper right is a famous arch formed of three great stones. How they were cut and placed in position in prehistoric times is still a mystery. The arch stands about three times the height of a man and the stones are very heavy. From the tests which were made, it is thought to be possible that the two uprights of the arch are parts of a female unit. At some rods distance is another stone said to be the “Husband,” Maka Fakinaga, and which gives a strong male pendulum swing. It is the latter stone that is sketched above. The great arch faces exactly north and south. It is 9 feet 10 inches across the opening, with the height of 17 feet 8 inches.

In passing, it may be interesting to note that in Hawaii in the early days, women known to have strong mana often went with men to stand in the rear of the battle lines. When a warrior found his strength and courage growing weak, he rushed back to crawl on all fours through an arch made of the spread legs of one of the women. This was said to restore his mana and enable him to return to battle with renewed vigor. It is to be supposed that the only reason for continuing this practice down the centuries was that it got results. We can easily accept the idea that the woman’s mana could enter the man and revive him, but what the female polarity or radiation or quality may have done in addition to the restoration of mana, we do not know. If the power in the ancient arch in Tonga is not yet too far gone, it might be possible for some physical, mental or psychic effect to be noted by one walking under the arch and watching carefully for results. The pendulum might show additional mana or some change in the characteristic male swing of the experimenter. Perhaps HRA Sandwith can run such a test for us one day.

A THUMBNAIL SKETCH OF HUNA MAGIC

While considering mana and radiating forces, it is possible to set down in a few words the basic things that make up Huna magic as we now see them at this point in our HRA progress.

First of all, we must have mana to perform our part of the magic of changing conditions, as from illness to health, with the aid of Aumakuas. We can accumulate a surcharge of mana with a mental desire to do so and a few deep breaths, the pendulum will show the surcharge.

The second step is to use the mind to control the mana. In all actions in which we control mana by the use of will or thought, we must not forget that mana must become mingled with the aka substance of the Aunihipili to a degree. Mana plus aka substance becomes LIVING force to all intents and purposes. With the will, we create mental pictures of the desired new condition. These pictures are built of clusters of thought-forms shaped by the impact of the middle mana or will on the aka substance which also records all memory impressions.

It is possible to build into a degree of actual materiality sets of these mana-aka vitalized thought-form pictures. These become the unseen patterns which we first construct and according to which we build all things and events in our daily lives, whether it is the building of a chair or the condition in which dishes are being washed.

The third step moves from the lesser magic to the High Magic in which Aumakuas are contacted and the vitalized mana-aka structures are turned over to them for such complete materialization as we may ourselves be unable to accomplish. This third step often takes time. Two things must be done to follow through to the desired end. (A) We must take the greatest care to keep the aka-mana pattern the same day after day. If we change our minds about what we want, we tear down the structure or warp it beyond recognition so that what comes to pass is automatically a jumble of partly perfected patterns. If a pattern is made too hastily in the first place and important parts are left out of the pictured future condition – such as the effect on others when it is materialized – Aumakuas in their superior wisdom may refuse to assist. (B) The seed, once it has been planted, must be watered daily. In other words, one makes a daily practice of contacting the Aumakua, presenting the very same pattern-picture, and a fresh flow of mana to be used in connection with the work of building the reality on the physical level.

NOTE, however, that this basic practice demands a clear conscience and a conviction that one deserves what one asks for. On the level of the Aunihipili and the Auhane, morals are more of the animal order in which the strong often take from the weak, and in which we can drive ahead, stepping on necks all the way, to get or to accomplish the thing we have made into a pattern-plan. But on the level of Aumakuas, morals are higher. There we must remember that anything we wish to get or do or be or become must stand the rigid test of “non-hurt.” Moreover, the desired thing must be good for one as we cannot ask help in hurting ourselves.

Finally, we must see to it that we are deeply convinced that we deserve to have what we wish to be helped to obtain. The true guilt and the false sense of guilt as a fixation block equally well the part to be played by the Aunihipili in working High Magic.

THE MAKING OF THE HEALING IKON

Similar to the ancient Huna art of making a stone into a male or female center of mana-aka force, and a possible point of contact with Aumakuas, is the modern art of creating an oil painting which has permanent healing powers of a similar nature.

I am very happy to be able to report that I have recently come to know by letter a maker of such ikon pictures. She is now ninety and has had long experience in the use of her natural healing powers. Her brain radiation reading, according to Dr. Brunler, is 450 degrees biometric, which is very high and which, according to his scale of talents, gives her healing power and great psychic ability among other things. She has been an artist and has used the biometer method of diagnosis as an aid to English doctors for years with great success. In her healing practice she has at times had really miraculous results.

Recently, this gracious lady, Mrs. Kingsley Tarpey, ran across my book, SSBM, and was so much impressed with the Huna lore that she wrote to me. Among other fascinating things, she told me that she had for some time been making oil paintings into which she had managed to place healing powers that were permanent and which radiated out to heal those who looked at them. In some way, which I hope to be able to learn and pass on to you, she is able to do what she calls “potentizing” of the oil, the paints and presumably the materials upon which the landscapes are painted. It is one of her dreams that she will find a way to leave the paintings to posterity in some place to which those in need of healing may come.

As you may have guessed already, I have written to beg shamelessly for such a picture for use over here. With equal lack of modesty I have asked for the priceless secret of making the ikon pictures, and, if and when we get it, and if and when one of you can qualify with a 450 degree biometric brain radiation, we may be many steps closer to developing some kahuna powers.

HRA Sandwith, who, you will recall, has a very old ikon made in Ethiopia, is endeavoring to learn to make them. In a small way, I have also been experimenting here at the Study. For my tests, I have used a glazed china reproduction of the Kii Pohaku (which is no end appealing, but which I cannot as yet announce because I do not know at what price it may be obtained from our HRA who has fabricated it). To match the female figure I was furnished with a very male little companion piece.

With the aid of new HRA V.L. Cameron, who has a glorified type of pendulum that dowses for water or measures aka bodies or auras and mana with apparently equal ease in his skilled hands, the tests were begun. We measured Kii Pohaku and found her aura was about one quarter of an inch all around the radiation aura of glazed china. The male figure gave the same. I then held the Kii Pohaku in my hand and blessed and worked over her, asking that she be made into a radiating center of contact with Aumakuas and a center through which healing would radiate. HRA Cameron attempted to empty into the male image all his pent up anger at certain individuals who have been hurting his friends of the Navajo Tribe.

When we had finished, the Kii showed an aura extending six or more inches on all sides except at the feet. From her head there extended a ray of sorts that reached out over eight feet and vanished as if into the glazed china tile on the front of the fireplace. Over the absurdly large umbilicus (see your picture of her), was traced out a ray that took the form of a cone spreading outward. I renewed my work of blessing, and the cone widened to about a 160 degree spread. My pendulum, held over the Kii, swung very strongly in a clockwise circle.

The male image was next tested. It had no rays coming from it, and but little extension of the aura except over its belly, at which point the aura could be traced in an irregularly formed mound about a foot high. The pendulum test gave a strong anticlockwise swing.

Two days later the pendulum test showed the same type of reaction for both, but so weak as to be almost gone. Five days later, the pendulum gave nothing but a back and forth slight swing along the length of each.

I would be pleased to have any of you who have the time and inclination, run tests on these lines with your pendulums used as measuring instruments, and report your results. Often I have a letter from an HRA who has formerly failed to make the pendulum act, but, on later trials with different things used as pendulums, has had immediate success. Lockets on chains and rings on threads seem especially good. Perhaps they have absorbed permanent mana-aka-mind elements and are in some way better.

A REQUEST FOR ASSISTANCE

I would greatly appreciate some help in getting together my book materials – help in these matters of measuring radiations with a pendulum. If you will, place such things as fruits, potatoes, eggs and the like, one at a time, at one end of a table. If you have a sheet of wrapping paper four feet long, place the object on one end of it. Next, take your pendulum in hand. Keep in mind that you are going to test the radiations from the object selected. Focus your mind on the outer surface, for a first test, then on the pulp, as in an apple, and last, on the seeds, germ or “eye” in a potato. You need not bother to decide upon a convention in terms of measure in centimeters or inches as the pendulum, when you approach it to the object, will register the wave length of the radiation by swinging at right angles to a pencil line or an imaginary line drawn from the object [down] the length of the paper. There may be more than one distance at which the parallel swing is registered. Have a tape measure by you and measure the distance from the part of the object being tested, to the point at which the pendulum steadied down to a parallel swing. The skin, pulp and seeds should all give different readings. If you wish, mark the readings along the pencil line on the paper. In any event, if you are successful, let me have either the paper or a record of the tests for different objects and the distances. I will let you know later how the results compare.

(If you use the same object for several days, and as the life force in it ages and weakens, expect to find a previous reading slightly changed. I am not saying in which way. You might also test foods and medicines by holding the pendulum over them. If good for you, there should be a strong clockwise swing; if bad, a strong anticlockwise motion. You can make up your own “conventions” or set of signals for reading other things about foods, as to their fattening qualities etc. As long as you and your Aunihipili agree on what signal of the pendulum means what thing, all will be well. However, the distance from an object at which the parallel swing is noted, depends entirely on the wave length of the radiation from the object tested. Thanks so much for giving me a hand in the matter. MFL)

HEALING IN THE EPISCOPAL CHURCH REPORTED

HRA Lewis C. Cornelle, R.R. 1, Poland, Ind, has sent in clippings from the PATHFINDER, Issue of June 17, 1951. It gives the story of Rev. Alfred W. Price, nine years rector of the St. Stephens Episcopal Church in Philadelphia, who provides healing ministrations by placing his hands on the heads of kneeling patients and making a prayer. He calls it his “Hour of Miracles” and has a record of many hundreds of healings, including every type of disease “from colds to cancer, arthritis to chronic alcoholism, earache to epilepsy,” often certified by laboratory tests and x-rays to prove that organic cures were not only possible but were often made.

Dr. Price agrees with Huna that all healing methods should be utilized, spiritual and material. He lays on hands, and he appeals to Higher Beings to do the actual healing. Also, he works consciously with “energies” and “power.” His instructions to “enable you to create the proper conditions so that Christ’s healing life and power will flow into you” are: “(1) Relax your body and mind so that all tension goes out of you. (2) Concentrate the spiritual energies upon God and conceive of His power flowing through you to re-create you. (3) Give thanks for the increase of power within.”

With his patients relaxed and in the proper mental attitude, he lays his hands on their heads and makes a simple prayer. “May the mercy of God and the love of our Lord Jesus Christ and the power of His Holy Spirit, which are here now, enter your soul, your mind, and your body for healing. Amen.”

This is good Huna. As all prayers must go through the Aumakua to any still higher levels of Beings or consciousness, the faith in any and all Higher Beings is all that is needed in that direction. The patient relaxes, and the Aunihipili then can be free to do its work of obeying the wish to concentrate the energies, (not spiritual when they come from the patient) on the High Being, who accepts this mana energy and raises its vibratory speed to the spiritual frequency of High Mana. This is used when the patient, with the priest helping supply the mana through his hands and helping by furnishing the strong mental thought-form picture of the healed condition and the “power” at work bringing it about, “conceives of His power flowing through you to re-create you.” The last step, that of giving thanks for the increase of “power within,” is a fine affirmation of the faith in the contact with the Higher Beings, the setting into motion of the healing energies, and the ultimate success of the prayer action. From the excellent record of healings made by Dr. Price, it is evident that where there is no strong fixation of guilt or other blocking of the “path” along the aka thread to the Aumakua, the healing is greatly possible. I am always more encouraged by the good reaction from the rectors of this branch of the Church than by that of any other branch. Several very able rectors have my book and a good knowledge of Huna in so far as it is presently understood. A few are HRAs – quietly – and healing in the church circles is more and more entered into by individual rectors. As I have so often said, Huna matches each step in the rituals of the Roman and Greek branches of “Holy Church.” In the High Church rites of the Church of England, if the confessional and absolution are put to use, the stage is all set for the revival of the full use of Huna. I feel that many healers of the Protestant Churches where the only ritual is laying on hands or the use of a touching with oil on the brow, miss the great aid to be had from the rituals as physical stimuli to keep the Aunihipili reacting to do the part which only it can do. In watching the famous healer-evangelists who travel about the land, I have been sure that powerful hypnotic suggestion was constantly being used. The trouble with suggestion when used alone, is that it wears off and the healing is undone.

There is great significance in the constant “renewal of the offices” in the ritualistic Christian churches. Mass is said over and over, day after day, year after year. Aumakuas are thus given a constantly replenished supply of mana and so are enabled to renew their efforts to help those who faithfully – even if blindly, labor to keep open the aka threads and the larger “braided cord” of the combined church group. As HRAs, we consciously renew the contact at least once each day in the TMHG periods where we form a group bound together by telepathic ties – where we braid the cord and work with open eyes and clear understanding to supply the mana needed by our group Aumakuas and perhaps by still higher Beings. We supply also the aka molds of thought-form structures of conditions which we wish materialized for the world, for others, and for ourselves.

For those HRAs who have no immediate and pressing needs, I believe that it is good insurance to observe the daily Huna TMHG ritual and work for the world peace and the good of others. Later, if personal needs or emergencies arise, the machinery will be well oiled and conditioned for immediate action.

NEW BOOKS AND OLD BY HRA WRITERS…

Ten Seconds That Will Change Your Life, by HRA Hal Falvey, was written in 1946. It has sold several editions and may still be had. ($1 from Wilcox & Follet Co., 1255 South Wabash Ave., Chicago.) This is a valuable little book giving the “Ten Seconds” plan to help one to get rid of nervous tensions that make it impossible to do one’s best work or to be free from feats and anxiety. A most useful book. It is soon to be followed by Try Jesus, The First Psychiatrist, of which we shall have more to say later.

HRA Dorothy Thomas has a new book in the type setting stage, No More Headaches. This is one of the first to be written after a contact with Huna, and will have Huna slants in it.

HRA Nandor Fodor, LL.D., author of many valuable books, has written to say that he is now accepting orders for personally inscribed books against the release in August of his new work, New Approaches to Dream Interpretation. ($5 post paid. Address: The Park Central Hotel, 7th Ave. at 56th, New York, N.Y.) A reprint of the first chapter, which was printed in the American Journal of Psychotherapy, bears the chapter heading of, “Nightmares of Cannibalism.” Aside from being a splendid text on modern scientific interpretation of dream significances, this book offers most entertaining reading. It gives a running list of most amazing and unusual dreams from his files and the meanings that were found to lie behind them. His simple and non-technical explanations of the theories evolved to explain the cause and nature of such dreams makes for easy reading and give much invaluable information.

Dr. Fodor’s book, The Search for the Beloved, released last year and reviewed in our HRA Bulletin, is still available and may be had, also inscribed to you, for $4. My own inscribed copy stands proudly on my shelf with my most valued copy of his Encyclopedia of Psychic Science, which, I am very sad to say, is now completely out of print and is bringing $15 the copy as a rare book – when one can be found. MFL.