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May 1, 1948

Reference texts:
THE SECRET SCIENCE BEHIND MIRACLES and/or the 32 page pamphlet HUNA ²
THE WORKABLE PSYCHIC RELIGIOUS SYSTEM OF THE POLYNESIANS IN
BULLETIN 1, you were given directions for the use of the High Magic to bring about
desired changes in your life by rebuilding your FUTURE before it becomes your
PRESENT. You will be working on that unit of the experimental project until you get
the desired results, which may take a month or a year. However, the training covered in
this Bulletin, and in Bulletins to follow, may greatly shorten the time needed to
complete work already begun.




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·uly 1, 1948

Texts: SECRET SCIENCE BEHIND MIRACLESS, and HUNA (pamphlet).

Review: Part III of pamphlet and Appendix of SSBM, also pgs. 168-9.

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The most misunderstood thing in Huna, and in related psycho-religious systems, seems
to be the TIME ELEMENT and its significance in making changes in the future or in
bringing about healing by working on the Aunihipili.
In ³mind-healing´ in the West we have been pulling ourselves up by the bootstraps in a
slightly absurd way. We have set about healing a condition of body or purse by
DENYING THAT SUCH A CONDITION EXISTS. We affirm that God is perfect, that
we are a part of God and so are also perfect, therefore incapable of being imperfect in
any way. We affirm that the thing we do not want is not real, and that the thing we want
is here, with us, right now.




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September 1, 1948

General texts: SECRET SCIENCE BEHIND MIRACLES, and HUNA (pamphlet). Read
page 302 to 314 and 324 to 334 in SSBM. Read pages 11-15 in HUNA (pamphlet). Also
review Bulletins I, II and III as a refresher.
BY THE TIME YOU GET THIS you should have tried the following things and have
discovered aptitudes and stumbling blocks in yourself:
1.Y Tried to decide exactly what you want to do, to become, to have happen in your
life in the future.
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2.Y Having decided and having made your ³map´ of your path ahead, you will have
tried to create a clear picture in your mind of yourself in the desired condition in
the future.




 
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November 1, 1948

Review Chapters 13 and 16. Check Pages 137 and 138. SSBM.
In HUNA (the pamphlet) read pages 16, 17 and 18. Check page 7, also 27.

Owing to the lack of space in SSBM (Secret Science Behind Miracles), considerable
material was left out or condensed greatly. More material is coming to light all the time
as we forge ahead in our mutual effort to learn the use of Huna. As I can, I will give
these materials in the Bulletins. At this time, two items will be touched upon, both being
important to understand as we try out ways and means of experimentation. Associates
are urged to try variations of kahuna methods and to report results. Huna is not
crystallized and set. It is alive and vital and growing. It is subject to additions,
corrections and negations.



 

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1

We are about to begin putting the ancient Huna System to the test on a large
scale. Enough experimental work has already been done to prove that Huna will work
for us as it did for na kahuna, but only a beginning has been made. We must work and
experiment to attain proficiency.
Because most of us have problems to solve in our own lives, the first step which
I am going to recommend deals with the High Magic. I want each one of your lives
bettered. I want you to build into your future the correct health, finance and general
conditions as a necessary first step in Huna experimentation. From this work you will
gain experience, and from our combined experiences we will forward the whole Huna
recovery project.
Your future is, for the most part, still only an incomplete map. You have not
decided where you are going and, as the Aumakua makes bits of your future daily from
your thoughts of what you want or what you fear, your map is filled with vague lines
indicating the direction of each day¶s aimless paths. There are also blots here and there
to indicate sickness, accidents and the realization of all feared events.
Take our text on Huna, The Secret Science Behind Miracles, and read again Case
29, starting on page 336. Then ask yourself questions such as the kahuna asked me.
Find out what you want to have happen in your future. Ask yourself how you would feel
if this or that or the other thing came in response to your work in the High Magic. Sleep
over it. However you reach your decision, get it right. Get it final. You are mapping
your future and you must stop changing your mind about what you wish to have
happen. You are going to steady down and drive with all your strength at a definite set
of aims. You may later add things to your map, but you must not make basic changes
and so cause confusion. Say to yourself, ³I want to be ________. I want to do
________.´ And then stick to it! Give your Aumakua time enough to build THAT
FUTURE for you, and for that future to be actualized in your daily life. Give the
Aumakua a free hand. Do not specify HOW the desired results are to be obtained.
This is not child¶s play. It is probably the most serious work you have ever
undertaken because you are now setting out to set the course for your whole life. It is
serious work for all the world because you are now a pioneer breaking tracks in the
wilderness for those less clear-seeing and less able to travel tomorrow en route to a new
and greatly better day.
When you have decided exactly what you want on your map and in the mold
into which your life will be cast, write it down.
Then make a copy of its important parts and send it to me to place in the Huna
(secret) Research Associates files. I will give your sheet a code number, and I will want
a report from you as often as any item on your list begins to take visible shape - or if
there is a mysterious upset. I will also want a final report on the outcome when you
finish, with notes on what you have learned to better our understanding of Huna.
Do what you can for the present to handle your guilt complexes or other
hindering fixations. Read and reread the book and you will gradually get a working
knowledge of this part of the problem. In due time we will have various Associates able
to help with the fixations, but there are none yet. Allow yourself to dwell daily on the
Huna teaching that no act is a sin unless it hurts someone.



 
 
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Here is information not to be found in my book. It is part of the knowledge
gained by W.R. Stewart who discovered and studied with na kahuna in North Africa. He
spent years testing this part of the instructions given by his kahuna teacher and found
that they were very important.

1.Y Your Aumakua and those of your husband, wife, child, relatives, neighbors, etc.,
work together. This is because we live in groups and our lives are lived in
relation to others. These na Aumakua however, are far more closely associated
than are we who live in dense physical bodies. They have evolved to the point of
forming a perfect brotherhood. They exist as individuals but are also one with all
na Aumakua in a general unity of being. They represent the Universal Mind or
Christ Spirit which we moderns have come to know in a vague way. This great
body of united separated ³na Aumakua´ was called by na kahuna the Po`e
Aumakua, or ³Company of Utterly Trustworthy Parental Spirits.´ All prayer-
actions must be addressed to the Aumakua, and if still higher Beings are to be
involved in the action, the Aumakua will attend to that.
2.Y Because each Aumakua in your Aumakua group loves its own man, woman or
child, over which it stands as Guardian Angel (no matter how bad that person
may be), the entire Aumakua Group corresponding to your group below must be
considered when we ask our own Aumakua to make changes in the future for us
that will have an effect on others in our group. Picture yourself standing before
the assembled na Aumakua of your group, making your requests. What would
you see on the shining faces if you asked for something that would injure one of
the earthlings in their charge? These na Aumakua love their earthly children
with a vast and yearning parental love and, do not forget this, they have to sit
helplessly by and watch their earthlings do things that will get them into all
kinds of trouble. This is the LAW. The Aumakua must keep hands off and let
the Aunihipili and Auhane (the man) learn by experience. This is our God-given
FREE WILL. Only the long range events in our lives may be set for us. All other
events and conditions must be made of the materials we send to na Aumakua in
the way of thought-forms, and of the cumulative acts we perform. If you wish to
cause the greatest possible joy in ³heaven,´ you can do so in two ways: first by
recognizing your own Aumakua and asking it to take a hand in your life (a
figurative opening of the door to the aid of the Aumakua) or second, by
recognizing the existence of the other na Aumakua of the group and asking them
to help you to help their earthly charges.

In church, much stress is laid on saving souls. In Huna, stress is laid on helping
others to know about na Aumakua, and to give up the animal greed and savagery of the
Aunihipili so that their lives may be ordered and their doors opened to the help and
guidance and healing of na Aumakua. This is the true salvation - the only one known in
the Ancient Secret Lore. To be worthy of the help of na Aumakua, we must become a
little like they are. We must be kind and tolerant and willing to help our fellows
unselfishly. The higher we evolve, the less we grab, and the more we give.
W.R. Stewart found that a prayer action taken for his own personal good, and
that alone, got slow results in comparison to actions taken for the good of others as well
as himself. (Recall the fact that at the shrine at Lourdes, those who come to pray for
others are most often healed.) When you pray for the good of others you call to your aid
their na Aumakua. Pray for ten and you have incredible Power and Wisdom behind you.
Pray for help in helping mankind, and you have the entire Po`e Aumakua listening.



 
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Even the smallest act done to help another in the name of the Aumakua who watches
over that other is blessed out of all proportion to the deed itself.
³Even as ye do unto the least of these, ye do it unto me,´ said ·esus, and he
spoke as an Aumakua. [This] tells us why Service is magnified so greatly in all the
teachings. This is the one way in which one can serve the Higher Beings. Grow
yourself. Help others to grow. W.R. Stewart lived to serve. After his death, I received a
stained little note from his old charwoman. The note ended with, ³He was such a kind
man.´ What an epitaph to be graven on the memories which are his only monument! He
served - SERVED!
  is to decide what you wish to be and to do.
  is to make a clear and enduring picture in your mind (thought-forms) of
what you wish to come to pass. Each day, for a few minutes, toss aside the present
conditions and imagine yourself living as you picture yourself in the future. Enter your
pictured future more completely each day until you can forget the unwanted things in
the present - forget them for long minutes. Picture the new house, the new Service and
the new life. For health, picture yourself as in some early day when you were brimming
with health. Forget present illness which is on the way out and which has no reality in
the very real future which is being built for you in answer to your prayers.
2/ to have your picture materialized. Pray as often as you think of it, and
always present your picture as the heart of your prayer. Do not wait for a full answer to
the prayer, but start with little acts of service at once. Do all you can below and depend
on na Aumakua to do their work above. Do not dictate HOW things are to be brought
about. Leave that to na Aumakua. If you have faith and persevere, the Aunihipili will
share it in due time and will deliver (telepathically) your prayers as you formulate them.
Give up your hates or you will hate an Aumakua and make no progress. A very great
kahuna said, ³Do good to those who despitefully use you.´ If you can get over this
hurdle, your path ahead should be straight, wide and easy.

Max Freedom Long






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Reference texts:
THE SECRET SCIENCE BEHIND MIRACLES and/or the 32 page pamphlet HUNA ²
THE WORKABLE PSYCHIC RELIGIOUS SYSTEM OF THE POLYNESIANS

IN BULLETIN 1, you were given directions for the use of the High Magic to
bring about desired changes in your life by rebuilding your FUTURE before it becomes
your PRESENT. You will be working on that unit of the experimental project until you
get the desired results, which may take a month or a year. However, the training covered
in this Bulletin, and in Bulletins to follow, may greatly shorten the time needed to
complete work already begun.
As you know, my reason for starting you on the use of the High Magic without
preliminary training, was that so many Associates are in urgent need of help, and that
experimentation has already shown that the High Magic of Bulletin 1 can frequently be
worked, despite lack of long training, through patient perseverance.
BEGINNING NOW, at a leisurely pace, we will get the horse back before the
cart and start with basic training. The BASICS of Huna LOW MAGIC do not directly



 
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involve the Aumakua, but a working knowledge of these BASICS is very important in
the proficient use of the HIGH MAGIC.
The basic tools of Low Magic are the LOW MANA, the substance of the aka or
³shadowy body´ of the Aunihipili (especially the aka threads), and the consciousness of
the Aunihipili, which directs the action of the vital force as it operates through the
invisible aka body or aka threads.
The Aunihipili (subliminal) is the only part of us which is able to use these tools.
Therefore, we must train the Aunihipili to the use of the tools as we give the commands.
As a part of your daily practice under Bulletin 1, now include practice under this
Bulletin. (They may be practiced separately, of course.) Remember that regular daily
practice is of great importance. Here is a new pin-up schedule:

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1.Y Decide what you will try to do with the low mana when you have accumulated an extra
charge of it. There are several tests to help one determine whether or not the Aunihipili
has learned to accumulate the surcharge of mana on command. These tests will be
detailed later. Remember that you always have plenty of aka substance and
consciousness or ³mind´ (in the Aunihipili) to go with the extra supply of mana. The
Aunihipili knows how to handle both mana and aka substance already, but must be
taught so that it will know what you want it to do, and then do it at once when ordered.
2.Y Cause your Aunihipili to accumulate the surcharge of low mana (vital force), using one
of the several methods which will be described.
3.Y Use the surcharge of mana in any of the several tests.
4.Y Use the excess mana in your work under Bulletin 1. (Later Bulletins will tell you how to
do this when you have had time for practice and are ready to make the experimental use
of the more direct mechanisms of High Magic.)

(Direct methods are used in instant healing, firewalking, rebuilding the future for
an individual quickly, etc., etc.)
Before beginning work on this Bulletin 2 project, review in the large text,
Chapters III, IV and VI to get a very clear idea of the mana and aka elements in Huna.
Check over Cases 13 and 14 in Chapter VIII. Read Chapter XV on the work of
implanting healing thought-forms and breaking the complex. Check Chapter XIX for
more information concerning the work of changing your future to rebuild your life.
In the Huna pamphlet, read Part II and Part IV where this information is given in
condensed form. Also read pages 26 and 27. If still uncertain on any point, send in your
question (not forgetting the stamped and self-addressed envelope which helps so much
in answering many letters in limited spare time.)

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Know ahead of time how you are going to test yourself after you have tried to
accumulate a surcharge of low mana. You can seldom feel the surcharge, so tests must
be made. Decide whether you must work alone in testing, or whether you can find
others to work with. (For this purpose, a weekly group meeting is excellent.)







 
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To cause the Aunihipili to accumulate, produce or collect from outside sources,

an extra charge of mana:

1.Y ³will´ your Aunihipili to do it, and

2.Y Use a physical stimulus. (The voice, a physical act or a position of the body).
3.Y After ordering your Aunihipili to do the collecting of mana, relax mentally and to some
extent physically, in order to allow the Aunihipili to have time and freedom to carry out
the order. (2 to 5 minutes usually)

Several bodily positions may be used

1.Y Stand or sit erect, clench your fists a little. This automatically puts you in a mental
attitude of command as a Auhane, or
2.Y Use Baron Eugene Fersen¶s ³star posture´: stand erect, spread feet as far apart as you
comfortably can, extend arms at sides level with the shoulders, palms up or down, or
3.Y Use the Dr. Frizzle method: rub your palms rapidly together to produce frictional heat
while giving your order to the Aunihipili to accumulate the surcharge.

After assuming the position selected for use, say aloud, ³I am now filling myself
with a very large extra charge of mana. It is flowing through me and into me like a flood
of water. I can now feel the flow.´ (Make up your own affirmation, but say ³I.´ The
Aunihipili is accustomed to that. We say, ³I´ am hungry.´ This includes both selves, but
the Aunihipili seems to think that it is the real ³I.´ For the Fersen method, the
affirmation is, ³The Universal Life Force is flowing through me now; I feel it.´ (What is
felt is the tingle in the hands caused by poor circulation in hands held unusually high for
a few minutes.) After this affirmation, continue to hold the position until you think you
are fully charged. If you use the Dr. Frizell method, make a silent mental affirmation or,
better, say aloud (so the waiting patient may also hear), ³I am creating healing heat and
filling myself with extra vital force as I do this.´
(Rub hands together for ten seconds.) Your affirmation is your ³willed´ order to
your Aunihipili and must be positive and confident. After giving it, RELAX and let
³George´ Aunihipili do it while you take it easy. It is really very simple.

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Na kahuna, when accumulating an extra charge of mana, pictured it as water (the

symbol of mana) rising up within them and over-flowing, as water in a fountain. They
breathed harder, this acting as a stimulus because it gave the Aunihipili the idea of
working hard. More breath may burn more blood sugar and create more heat and
energy.
The surcharge of mana is stored in the aka kino or shadowy body which
surrounds and impregnates our physical bodies (low aka). The mana and the aka
substance mix together. To this mixture is added the ³mind´ or element of
consciousness from the Aunihipili. This gives us the ³living water.´ It gives us
something that seems to be alive and to have its own intelligence.
All we have to do is tell it what we want it to do by commanding the Aunihipili.
This living-intelligent-force is a thing with which the Aunihipili is accustomed to work
in taking care of the physical body. Tell the Aunihipili what you want and expect the



 
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living water, which you have ordered it to make ready, to do, and it will try to do it. If
the Aunihipili has a clear idea of what is wanted (which means that YOU must first
have a clear idea - read and reread your Huna text), it will soon learn to use the mana as
instructed. However, it must be given time and practice. It must be trained patiently, day
after day, as you might train a dog.
If you order and expect the Aunihipili to make the surcharge of mana show a
magnetic pulling effect of one body for another, it will do that with the manaUakaUike
surcharge. (iki comes from the roots to think and to create. It is the ³mind´ ingredient in
our ³living water´).
If you order it to heal, or to reach out to touch a friend and give a telepathic
message (thought-forms carried on mana flowing through the aka thread of connection)
it will do so. If you order it to enter seeds or plants and stimulate their growth, it will do
so. That is, of course, after you have practiced daily for a few weeks and taught the
Aunihipili its part of the work. It may also partly overcome gravity, produce bodily heat
or cold, implant the thought-forms of suggestion in the Aunihipili of one being healed
² and reach up to touch the Aumakua and furnish it the supply of force and substance
to use in making the answers for your prayers.
If you can find a few others to form a group to meet weekly, you can all test the
growing ability to accumulate a surcharge of mana.
Do this, stand erect and a yard behind the person on whom you will try the
magnetic pull of any surcharge which you may be able to accumulate. Use the Fersen or
any other accumulation position and affirmation (the one you have been practicing with
each day, of course). After about two minutes, relax your ³will´ and become
EXPECTANT that your Aunihipili will use the surcharge in its magnetic form. Reach
out and place your hands lightly on the shoulders of the person behind whom you stand.
This person must stand relaxed and waiting. After about five seconds, lift your hands
and draw them slowly away.
If you have a large enough surcharge, they will be pulled off balance as a
magnet pulls a bar. Be ready to steady or catch them as they sway toward you.
Some people are more sensitive to this pull than others. Try all in the group.
Have the others do likewise. Note the gradual increase in ability.
Or try accumulating a surcharge, then ³willing´ to send a telepathic message to
the others (silently). They may get the things you have looked at or heard as well as
your thought.
If you must work alone, accumulate a surcharge daily, place your hands over any
part of your body you wish healed or changed, as eyes, blemishes etc. Order the mana to
flow into the part and make the change. Say something like, ³I am now making the
accumulated mana flew into my___________ to heal, strengthen and make it perfect, as
it was in my childhood.´ Relax and wait.
Repeat several times. Or place your hands on seeds or plants and cause the mana
to flow into them to stimulate them. Grow treated and untreated plants side by side and
see if the treated ones grow better. They will when you have learned the work.
If you can find a sick person to practice on, accumulate the surcharge as you
stand beside them. Relax and place your hands on the part to be healed or on their
hands, if for general healing. Become positive and say the command to your Aunihipili,
aloud if the patient understands what you are doing, ³I am now sending the surcharge of
life force through my hands into you to heal you and make you as strong and as perfect
as you were as a healthy, happy, active child. I feel the healing power at work. (Try to
feel it working. Picture it as a flow of living water, cleansing, healing, changing and



 
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perfecting, but relax as you make the pictures which will guide your Aunihipili.) Repeat
several times, daily.
As you progress with your practice, watch for evidence of healing or for changes
of a corrective nature in your patient. You can treat children or animals as well. As this
use of the surcharge is very potent when you order and expect it to act as a healing
suggestion, keep that possibility in mind. The Aunihipili will implant healing thoughts
along with the flow of mana. Be careful to picture in your mind the healed condition as
you treat, not the condition which you wish to remove or change. Do NOT say, ³I am
healing your deafness.´ Do not mention the illness if you can avoid it. Say, ³I am
pouring into you through my hands this healing power to make your ears and hearing
perfect, keen and normal, as it was when you were young.´ Make your words carry a
picture of a former perfect condition in the life of the patient if possible.
If you treat for overweight, accumulate your surcharge, lay on your hands and
say with a will, ³I am making my excess life force flow into you and cause your weight
to be normal - as it was when you were eighteen.´
Never forget that we are Research Associates and experimenters bent on
winning back the greatest power and blessing ever known to mankind. Invent
experiments for yourself.
Try different ways of accumulating the vital force and of using it.
I have not stressed increased breathing as a part of the work of accumulating an
extra charge of mana because my own experience has been that your Aunihipili will
take care of that, and do a better job of it than you can by trying from the first, to
breathe faster or more deeply. It is like taking exercise. The Aunihipili will cause you to
breathe faster when more oxygen is needed in the body. While quickened breathing can
be used as a stimulus to signal the Aunihipili to begin the work of accumulating a mana
surcharge, as do some of the Yogis of India in their exercises, it is a good thing to use
other forms of the posture or affirmation or action to trigger the Aunihipili. In this way,
the breathing rate will be left alone and will serve as a measure of sorts to show you
whether your Aunihipili is doing a good and a swift job of accumulating mana. Usually
the breath comes heavier as the accumulation progresses.

5!0.0,406

In Hawaiian, the language of Huna, the word for breathe is ha. I also means
strong breathing. As a symbol used to hide the SECRET or Huna in the roots of words,
it stands for the work of accumulating a surcharge of low mana. It is the effort that
provides a trough or pipe through which the symbolic water (mana) can flow. It also
symbolizes the lower end of the spinal column in its meaning of ³bottom or lower end.´
The work of accumulating mana was usually done by making a mental picture of a great
up-welling flow of force like a flow of water. It was pictured to rise up in the body and
overflow at the top of the head when the body was full.
This was the fountaining of the living waters. In the Polynesian versions of the
creation of Adam, the Triune God breathed on a lump of red clay and on a lump of
white clay, each receiving life from the divine HA or symbol of force used in a creative
way, and then a body for man was molded and became a man with an Aunihipili and an
Auhane (red and white clay [are] the symbols of the two selves.) In healing, the word
took the form of a doubled ha, giving haha which means to breathe hard (to accumulate
mana), and also means to place the hands on a thing (the patient) and touch or feel here
and there. Its third meaning is to make something (make the excess charge of mana).



 
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HaUhaU (the ³ ´ means ³of´ or ³belonging to´) was the kahuna word translating
³To put into one¶s head; to suggest to the mind; to put or thrust something (a thought-
form) into something (a patient).´ Here we see the kahuna¶s idea of suggestion well
embodied and hidden in a common word. It shows that a surcharge of mana was
accumulated, and by means of it, a healing thought-form was ³thrust into´ the patient.
Another meaning is ³to cram down´ something with force, as food into an animal. This
symbolizes the fact that the extra large charge of mana can force a thought or suggestion
into the center of consciousness of the Aunihipili of the patient.
This will be important to remember when you later run into a patient with
hidden complexes which make a barrier against your best flow of healing mana or your
suggestions of healing. When our work has progressed so that we have many Huna
healers at work, the complexes and fixations will be handled in this way, in all
probability, by force.
On the other hand, the same process or action may be used to resist the
implanting of a suggestion. The word for this is haUke, the root ³ha´ meaning ³to push
away food´ or to resist (as to resist having food crammed down one). We see that to
resist obsessing spirits or any suggestive force sent in our direction, we have only to
accumulate an excess charge of mana and say, ³I am using my surcharge of mana to
resist all influences and drive them away so that they cannot return.´
Auto-suggestion, as practiced by na kahuna, is described in their word, haUlal .
Lal means ³downward,´ so we see that the kahuna accumulated mana, then used it to
place something downward (into himself, for lal also means ³to look internally, to
think carefully´).
The whole word, haUlal translates, ³to put something into one, as by an
injection.´ Now that we know the meaning of the secret symbols of Huna, we can easily
understand that auto-suggestion is performed by first accumulating an excess of mana,
and then ordering it to take, or ³inject´ into our Aunihipili consciousness a thought-aka
or suggestion. We can give this order by saying, ³I am now placing this thought
carefully in my mind so that it will remain there and replace any contrary thoughts. I am
in perfect health at all times and in all ways. I am cheerful and active and strong.´ (Then
relax.)
(Make up your own suggestions for your own special needs.)
As soon as you have gained some skill in accumulating a surcharge of mana, you
can work with renewed power on your Bulletin 1 project of rebuilding your future. The
way you will work is described in one of the many significant words for ³prayer´ used
by na kahuna. This word has the ha root in it. It is haUlaU
a.
Some of you may already be getting some very real answers to this action in
High Magic. Others may need to use this Huna prayer method. The ha in the word tells
us to begin picturing our future (as we have planned it in our ³maps´) and to say, ³I now
am using my surcharge of mana to reach out to touch my Aumakua and to give it this
picture to use as a seed in growing for me the future I have planned.´ Relax and imagine
seeing yourself as you are in the future which is being made real on the invisible plane,
and which will arrive as a physical reality as the action succeeds.
Now examine your word for prayer and see if you have performed the action
correctly, the root ha is to accumulate the mana. The root la has the meaning of the
³path´ and indicates symbolically the aka threads which connect you with your
Aumakua. The root
a means to reach out to the far end of something (the aka thread) to
touch or strike something (the Aumakua). The idea of STRIKE symbolizes more than
the light and impotent ³touch´ we make without the surcharge. With the surcharge we
strike, or touch, by giving a powerful supply of mana and a powerfully made set of



 
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prayer thought-forms to the Aumakua - which is effective indeed. The root
a has
another significant meaning; it is ³to divide,´ and this is the symbol of dividing your
mana with the Aumakua. The Aumakua makes only fragile and invisible counterparts of
the things for which we pray (so to speak) when using only its own mana (l a), but
when we send up a large amount of good strong earthy mana, the counterparts can be
made strong and ready to materialize as physical conditions in short order.

Max Freedom Long

,7
 


89

I want to share something really important here. I am in a similar situation as

yourself. I am reading these Huna Bulletins for the first time as I make them available to
you even though I have been living and breathing Huna for the past 6 years.
I had heard of these Bulletins many times from Kahuna Lani. But his copy of
them is a very rare set of all the Huna Bulletins and preserved in laminated plastic. Not
something I could borrow like a typical book for the weekend. So I have gone years
with limited exposure to the Bulletins wondering what treasures they contain. Lani has
quoted parts of them in emails and told many stories about Max.
I am a researcher and scholar by nature so I wanted to read them for myself. I
couldn't wait any longer. Also I want for people like you to read them as well and
understand the full scope of Max's contribution to Huna.
As I am writing this email I have read only a handful of Huna Bulletins ahead of
you. So where this goes, will be a surprise for both of us. I am just a few steps ahead of
you.
I feel excited to see what Huna was like in its infancy as the Great Huna
Experiments began. The experimental nature of Huna is still with us. New techniques
come along and we will try them to see if they work; the ones that work stick. Similarly
with these lesson, many core concepts are still with us.




89  
!
"

Max really nailed one of the key challenges that many of us "spiritual" people
face. He says this right from the very first bulletin in the first couple of paragraphs. He
says we have great plans and new ideas, but lack the tenacity to stick with one and
follow it through until we have it. His solution to this diagnosis almost sounds like a
modern teaching on success, except for a very important distinction regarding a correct
spiritual orientation. We need to look to our Aumakua to help guide the way and bring
the means to get where we want to go. I could probably write pages on this, but will
keep it trim for now, as this is a common theme in Huna:
Y  have n t decided where y  are g ing, and, as the Aaka akes bits 
y r tre daily r  y r th ghts  what y  want r what y  ear, y r a
i s
illed with vage lines indicating the directi n  each day's ailess
aths.
...
Find t what y  want t have ha

en in y r tre. Ask y rsel h w y 
w ld eel i this r that r the ther thing cae in res
nse t y r w rk in the High
Magic. Slee
ver it. H wever y  reach y r decisi n, get it right. Get it inal. Y  are
a

ing y r tre and y  st st
changing y r ind ab t what y  wish t



 

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have ha

en. Y  are g ing t steady d wn and drive with all y r strength at a
deinite set  ais. Y  ay later add things t y r a
, bt y  st n t ake basic
changes and s case c nsi n. Say t y rsel, ."I want t be ________________ . I
want t d ." And then stick t it! Give y r Aaka tie en gh t bild THAT
FUTURE  r y , and  r that tre t be actalized in y r daily lie. Give the
Aaka a ree hand. D n t s
eciy HOW the desired reslts are t be btained.
...
Ste
1 is t decide what y  wish t be and t d . Ste
2 is t ake a clear and
endring
ictre in y r ind (th ght  rs)  what y  wish t c e t
ass.
...
Pray t have y r
ictre aterialized. Pray as ten as y  think  it, and
always
resent y r
ictre as the heart  y r
rayer.
I'm certain we will be seeing the principle over and over in the weeks to come.
So much of this here is similar to the Science of Getting Rich, The Secret, and many
other spiritual, personal growth teachings of today. I'm fascinated that Max distilled in a
few paragraphs what people spend thousands of dollars learning in seminars. Since I
just saved you lots of money you can Paypal me the difference and get a tax write-off :)
But if this were all to Kahuna Magic we could end the party now and forget the
rest of this project scanning these Bulletins and sending them to you.
So let the journey continue...




89   !
"

Bulletin #1 sets a solid foundation based on clarity of decision and holding the
positive image of it in your mind. Max calls this High Magic. This is the quick way to
bandage up your life. But not the way to live every day.
As y  kn w, y reas n  r starting y  n the se  the high Magic with t

reliinary training, was that s any (Hna Research) Ass ciates are in rgent need
 hel
, and that ex
erientati n has already sh wn that the High Magic  Blletin I
can reqently be w rked, des
ite lack  l ng training - thr gh
atient
erseverance.
BEGINNING NOW, at a leisrely
ace, we will get the h rse back be re the
cart, and start with basic training.
What makes Huna different than most other spiritual systems, is it doesn't stop
with the mental aspects to prayer. Our mana, or life-force, is the power that drives our
prayers and thought forms for a more effective result. We need to learn the technique to
accumulate and send mana or energy along with the prayer.
Max explains a thorough system for generating mana and using it in various
ways. I'm sure you noticed when you read this article that this process was very
experimental. By this 2nd bulletins he was sending hundreds of people out into the
world to test the quality of their mana surcharges by putting mana into sick people and
wounded animals as well as sending it with their prayers.
I hope you spend some time studying these articles. And look for my email
tomorrow.

Mahalo,
Kahuna Manawanui
Editor, MaxFreedomLong.com



 

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$0!))3')340.!3)$')!!0')0

Texts: SECRET SCIENCE BEHIND MIRACLESS, and HUNA (pamphlet).
Review: Part III of pamphlet and Appendix of SSBM, also pgs. 168-9.

'')!!'

The most misunderstood thing in Huna, and in related psycho-religious systems,

seems to be the TIME ELEMENT and its significance in making changes in the future
or in bringing about healing by working on the Aunihipili.
In ³mind-healing´ in the West we have been pulling ourselves up by the
bootstraps in a slightly absurd way. We have set about healing a condition of body or
purse by DENYING THAT SUCH A CONDITION EXISTS. We affirm that God is
perfect, that we are a part of God and so are also perfect, therefore incapable of being
imperfect in any way. We affirm that the thing we do not want is not real, and that the
thing we want is here, with us, right now.
Na kahuna were delightfully logical as well as practical. Because they knew that
the future was NOT the present, they did not make the mistake of affirming that the
thing they were building into the future (with the help of the Aumakua) was here NOW
as a part of the present. They affirmed that it was a reality in the future only. That made
sense.
³George´ Aunihipili, our Aunihipili, has long since learned to tell the difference
when we are imagining things and when REAL things are at hand. It has learned to
discount or pay scant attention to the things we imagine, but it pays the utmost attention
to anything that it knows IS real and substantial.
For example, I wish to use Huna to remove a pain in my hand and I affirm,
³There is no pain in my hand. It is perfect.´ The Aunihipili says to itself, ³I know better.
That pain is there, and how!´ If I go on to affirm or suggest, ³The pain is going,´
George may cock an ear and then shake his head. He can still feel the pain. He feels it as
much as before, and he knows very well that it is NOT going. In any event, he does
nothing to get rid of the pain or correct the condition that has caused it.
Or I may affirm, ³I am a child of God. I am healthy, wealthy and wise. I radiate
health because I have health etc.´ If George pays attention to the affirmation, he at once
grins and puts it down as one of the imaginings of the Auhane. He knows painfully well
that the very reason for the affirmation is to try to get rid of sickness, poverty and
spiritual darkness. His lower jaw begins to protrude, he sharpens up his complexes, and
he hangs for dear life to the very things we wish to do away with.
Once we have come to see clearly the importance of the TIME ELEMENT in
the healing actions, we say firmly (suggestion to the Aunihipili), ³This pain in my hand
is going to be gone in five minutes by that clock. It is now nine. At five minutes after
nine this pain will be entirely gone. I am rubbing it now to help get rid of it.´ (The
rubbing is a physical something - or stimulus - and is real, tangible action which
impresses the Aunihipili and makes it believe that something NOT of the imagination is
going on.)
George Aunihipili is not able to use inductive reason. He is prone to accept any
suggestion which is tied in with physical facts and realities. He is accustomed to doing
things by the clock, and he has learned that time will not wait. Time impresses him. In
this case the pain and the rubbing are impressively real. So, if I have confidence that the



 
 
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Aunihipili can, in this way, be made to correct the condition and stop the pain, the
confidence is automatically shared by the Aunihipili. This is the ³faith´ element.
However, if it is a new practice on my part and I am doubtful as to whether it will work
or not, the chances are that George will become suspicious and refuse to respond.
The reason for starting with the High Magic,rather than with the low in
beginning our experimental work is, in large part, that it is easier to have the needed
confidence/faith when we work on making the molds of future events or conditions -
letting present conditions alone. We cannot change the past or the immediate present,
BUT we can change the future. It is far more plastic than we suppose. ·ust because parts
of it can be foreseen in prevision is no proof that ALL of it is fixed and that NONE of it
can be changed.
Gain confidence by making this test: Hold up three fingers. Decide which one
you will move, then change your mind and move one of the others. Even a child could
see that it was possible for you to select the finger which you wished to move. Take
another test. When the telephone bell rings, do not answer it. By all the rules, you would
have answered it. But, in refusing to do so, you have changed the very future at the
instant it was on the verge of becoming fixed forever and a day as a fact in the present
and then as a fact in the vast and unchangeable past.
This is our God-given FREE WILL. If we did not have it, we would either be
God, or we would be nothing. (I speak broadly, of course.) We are so in the habit of
doing things as they come to hand that we fail to notice the fact that we are molding the
plastic future minute by minute. We may mold it an hour ahead by a plan to go to see a
friend, or a week ahead by planning to visit another friend.
In some mysterious way that remains beyond the grasp of the Auhane mind, the
future is molded by us in small things and by ourselves and na Aumakua in more
important matters. (So na kahuna seem to have believed, and we must remember that we
are testing their beliefs to see if, under them, we can win back the practical healing
methods.)
At this point in the experimental stage of our work with Huna we still do not
know to what extent the present condition is FIXED or CRYSTALLIZED as a firm
mold of that corresponding condition in the future. We have good reason to believe that
a crippled leg is pretty well fixed and represented by a similar mold in the future. We
see that, day after day, as the present instant changes before us to the of future instant,
the crippled leg remains crippled.
On the other hand, there is the exciting and greatly promising evidence (brought
into clear focus at last by Huna) that the conditions we feel to be so set and fixed are IN
ACTUALITY in a plastic state in the FUTURE.
Huna Research Associate, Dr. A.·.P. (see Report Bulletin 1 for details of this
case of instant healing of a crippled lower limb), had a crippled leg that seemed to be as
permanent as his uncrippled leg. But it proved not to be. The aka mold of the bad leg
had not been crippled and shortened and distorted. (Check your Huna theories of the
shadowy body as a mold of every tissue of the solid body). When the Doctor
determined the TIME in the FUTURE at which the leg should be restored, he took his
first necessary step. He convinced himself that there was a healing power and wisdom
behind our life processes which could be called upon to heal the leg. He had faith over a
period of days, perhaps weeks. Then, when the EXACT TIME came, he looked at the
clock, sat down, and EXPECTED the leg to be healed. It was healed. The femur which
had been broken into many splintered parts and which was two inches short, was
restored to full length, and in a matter of a few minutes.



 
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At Lourdes, spines crooked from birth have been straightened, parts of the body
made perfect, diseases healed - all in a matter of a few minutes or hours. And ALL of
these changes came WITH the coming of the future as it became fixed in the apparently
solid and fixed present - which instantly passes to become the unchangeable past.
The kahuna¶s word for TIME is anaUwa. You know that mana is the vital force
used in its three forms, or in three ways, by the three selves of man. The root wa means
(1) ³A space between objects. (Andrews Hawaiian Dictionary (2) A space between two
points of time, (3) ³To think, reason, ponder, say to one¶s self.´
This Huna concept of the space-time complex would be as incomplete as that of
modern thinkers were it not that to it is added the elements of force and thought which,
as we have seen, shape the plastic molds of the future (aka). But, given the Huna
anaUwa or force-thought-time space complex, we have a new tool with which to carve
out a ³brave new world´ for ourselves - carve over our crippled legs, and carve afresh
our unwanted futures.
These things will sound strange. They were very strange to me when I first saw
them in the dusty words in which they were hidden so long ago by na kahuna. Little by
little the strangeness passes and there is left, in its stead, a clear new understanding of
the materials with which we work. These are intangibles, but they can be grasped
sufficiently well to serve our needs as well as those of others who cry to us for help.
What does this all mean to us - in a nut shell? It means that all three selves must
work under the limitations of time in healing and changing things. It is as simple as that.
We stop the foolishness of saying we are healed, ³Here and now,´ and we say, ³With
the help of my Aumakua I am being healed in that part of the future which I am now
molding. I have made a thought-form cluster (clearly visualized picture) of the
condition I am building. I have complete confidence that this mold in the future which I
build will embody the desired condition as it changes from the future to the present and
enters the past.´
Or we can say, ³The corrected condition which I have made in the substance of
the future is coming right along.´
We will work logically and sanely, submitting to the limitations of time and
space, without fretting, because we know that we can work with an amazing freedom
from these limitations if we keep our work in the future. The Aumakua will help us, if
we open the door to its help by our prayer-actions requesting it to help. We will
remember that we need to allow it freedom of action in making our future maps or
pictures. It is enough to see the end result in the picture without dictating just how the
picture is to be made into a real condition.
The plastic future is, in actuality, a time and a place in which we can handle our
problems, our ambitions and our very hereafters. It is never too early to decide what you
will be and do, and what surroundings you will make with your actions of mind after
you die. When you have made your future map for this life, begin work on the next.
Evidence accumulates on all sides to prove that we actually live in a heaven which we
create with our own thoughts - also hells, if we have pictured them awaiting our arrival.

0'2,5,

The question has come up as to how one prays to get the Aunihipili to carry the
prayer telepathically to the Aumakua. We handle the Aunihipili a little like a bowler
handles his ball. He grips the ball firmly, runs with it until he has it going forward in the
right direction at full speed, then lets go and the ball rolls down the alley and knocks
down the pins.



 
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Man and the ball are one - a unit during the first part of the action. It is the same
in making our prayer-actions. The Auhane and Aunihipili are a unit - an ³I.´ We pray
aloud, repeating our prayer with an exertion of commanding, suggestive will, three
times. We say ³I,´ and we mentally include the Aunihipili as well as the Auhane. Later
on, when we become skilled at the work and can make a steady and sustained contact
with the Aumakua, we may be able to do as na kahuna of a certain grade did. They
³spoke for the Aumakua,´ thus also including the Aumakua in the ³I.´ This was a
matter of affirming that the desired condition was created as a reality or mold in the
future and that it would arrive as a physical reality in a given lapse of time. This is the
mystic ³Word of Power´ which works magic. It is the forgotten thing that men tried to
replace with magic formulas, spells, invocations and what have you.
For the present, in our experiments, we will be content to say our prayers,
describing the desired condition in careful detail, and then, as the bowler lets go of the
ball which he has exerted all his strength and skill to set going, the prayer is let go.
When we have no greatly hindering fixations (usually guilt complexes) to ³block our
path,´ the Aunihipili will respond even while we are thrice repeating our prayer, and
will reach out along the ever-connecting aka thread to find and touch firmly the
Aumakua, doing this by sending a flow of mana (stronger if you have learned to
accumulate a surplus charge and do so before saying your prayer), carrying the pre-
made thought-form-picture of the thing or condition wanted. (Practice is very important
in making a clear and effective picture of what is wanted, and in sending a good supply
of mana with it to be used by the Aumakua in forming a deep, true mold in the future to
fit the prayer.)
Letting go of the ball is RELAXING. The Aunihipili, if not mentally released by
our relaxing (and physically if possible), is like the bowler¶s ball if his thumb gets stuck
in the hole. He goes down the alley with the ball and the pins remain standing. The
relaxation allows the Aunihipili to obey our orders after they have been impressed on it
by the prayer. We hold the picture of what we want and also we think of ourselves as
reaching out to touch the Aumakua and giving it the prayer telepathically. (Remember,
always, that all prayer is telepathic. The Aumakua has no physical ears to hear, even if it
is close at hand. Moreover, it needs none.)
As beginners, we may take some time of practice to get the idea across to the
Aunihipili of what is wanted of it. It may run around in circles while we remain relaxed.
It may keep running all night while we are asleep, and the Aumakua may have to come
to make the contact and pick up the prayer. It is important that we keep repeating our
prayer-action until we become proficient. Of course, we may try our hands at ³Speaking
for the Aumakua´ as well as ourselves, in trying to heal others, but we must be sure to
allow a time lapse, and be very sure that we have complete confidence and faith,
otherwise the Aunihipili will refuse to play its part.
One more thing must be remembered in making our prayer-actions. This is the
importance of EMOTION. The Auhane can soon learn to generate an emotional
reaction in the Aunihipili. Picture some loved spot and soon the Aunihipili will respond
with the nostalgic emotion of longing to be there - and we will feel and share that
emotion. (The Auhane cannot create emotion by itself.)
If you first stir the Aunihipili with your prayer-action picture so that it responds
with a great emotional upsurge of desire for the healed or corrected condition, you can
be very sure that it will then get the prayer to the Aumakua with a fine, effective rush.
THE PRAYER WHICH LACKS THE ELEMENT OF EMOTION IS OF NO USE.
Write that large on your memory.



 
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Also remember this: If you can sense the love of the yearning Aumakua of your
patient, and can quicken to that great love, you can then desire, with the needed
emotion, the healing which you ask. - Max Freedom Long




*

$"+
 

General texts: SECRET SCIENCE BEHIND MIRACLES, and HUNA (pamphlet).
Read page 302 to 314 and 324 to 334 in SSBM. Read pages 11-15 in HUNA (pamphlet).
Also review Bulletins I, II and III as a refresher.
BY THE TIME YOU GET THIS you should have tried the following things and
have discovered aptitudes and stumbling blocks in yourself:

1.Y Tried to decide exactly what you want to do, to become, to have happen in your
life in the future.
2.Y Having decided and having made your ³map´ of your path ahead, you will have
tried to create a clear picture in your mind of yourself in the desired condition in
the future.

Having made a clear picture of yourself doing and being and having etc., you will
have:

1.Y Tried to accumulate an extra charge of mana or vital force (using Bulletin 2
methods).
2.Y Tried then to make a telepathic contact along the connecting aka or shadowy
thread with the Aumakua. (You will have come to depend on your Aunihipili to
make this contact for you, having practiced and done some preliminary work
training the Aunihipili.)
3.Y You will have tried to ³feel´ or in some way ³sense´ this telepathic contact, and
may or may not have learned to judge whether contact has or has not been made.
(The ³path´ may be ³blocked´ by a complex of one kind or another as explained
in the texts.)
4.Y If you felt no slightest emotional thrill of joy, love or other pleasurable nature,
and so decided full contact had not been made, you may have set about
removing complexes. (The full contact frequently causes an emotional
upwelling which derives from the Aunihipili as it feels the joy of such contact.
The state is well known to mystics of many faiths.)
5.Y If you have worked through this stage and made a contact of sorts (felt, guessed
or taken for granted), you will then have addressed your ³Divine Father and
Mother Parental Spirits who are UTTERLY TRUSTWORTHY´ (Aumakua
pair), and will have asked with precise and carefully spoken words to have the
conditions you have pictured (and which you now describe with care) made into
an invisible reality to replace all contrary realities which may have already been
crystallized as a part of your future. (Everyone - so Huna teaches - has a future
which has been set or determined or crystallized to a certain extent. The person
with a definite purpose in life will have a more crystallized future than one who
has no definite plans. A future usually is mixed with the set future of wife,
family, associates, etc. A change of the future for the better should have been
planned to benefit others as well as self.)



 
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6.Y With the prayer properly spoken, often three times over if short, you will have
said an ³amen´ - in other words, you will have ended your prayer formally, as na
kahuna did, with ³The prayer is ended. It now takes its flight.´ Here a pause is
made and a strong willed effort is made to send the surcharge of vital force
along the aka thread of contact with the thought-forms of the prayer-picture to
the Aumakua. The surcharge of vital force is sent as the means of enabling the
Aumakua to form the new future as requested and tear down the unwanted
future. This is the ³sacrifice´ that counts. It is the practical ³giving.´ After this
pause, and during it, there may be a definite feeling in the pit of the stomach or
elsewhere of a force flowing from you - sometimes with a slight dizzying-
whirling sensation. It lasts but a moment and when the flow has stopped, the
kahuna says, ³Let the rain of blessing fall.´ (The prayer is ended. It may be
repeated daily or hourly. The beginner repeats and repeats, thus practicing to
obtain proficiency. The expert may pray but once and obtain desired results.)

Having carried out the above actions involved in experiments aimed at testing
the theories of Huna concerning High Magic (magic involving na Aumakua), you will
have turned your attention to testing the low magic. (The low magic should ha ve
included a rounded and complete approach to any task of causing the Aunihipili to use
its various abilities to correct health or other physical things beyond the control of the
Auhane, such as stomach ulcers or stuttering, worry, fear etc. This approach should
have included the use of auto-suggestion and training, through practice, and through the
use of physical stimuli of different kinds.)
You will have:

1.Y Decided what you wished to cause the Aunihipili to do for you. (This included
deciding whether or not you had sufficient belief that the Aunihipili could do
what you asked of it, as in healing or correcting faulty bodily or mental
functions. ³No faith, no works.´)
2.Y You will also have done all YOU (the Auhane) COULD DO to help bring about
the desired condition. (Na kahuna used medicines, massage, heat, manipulations
and all such things. This is the type of thing the Auhane can do.)
3.Y You will have made a good picture of the healed or corrected condition, not as
existing now, but as it will be, increasingly, every passing day. (This involves a
part of the High Magic automatically, of course. This picture is impressed on the
Aunihipili as the thing IT needs to do to help bring it about.) You will have
invented a physical stimulus to use in your process of auto-suggestion to make
the Aunihipili act. (Partial fasting etc.) You will have practiced relaxation before
using auto-suggestion.
4.Y You will also have tried Huna methods to benefit others. These benefits may
have ranged from healing of body or purse to healing of social and family
tangles. You will have used High Magic as for changing your own future, with
the addition of a step in which one makes telepathic contact with the person
treated. (This contact will be made the first thing, a letter or a picture being
touched to pick up the aka thread of connection. The condition to be treated may
often be sensed in one way or another and serve to guide the action to be taken.
This contact is automatically held as long as the treatment continues.) You will
then have made the picture of the desired condition, have contacted your
Aumakua, have made the worded prayer, etc., breaking the contact with the
Aumakua and the person treated, with your ³amen´ ending.



 
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5.Y You will also have tried your hand at healing others with the methods of the low
magic or with a mixture of the High and low magic. You will have tried
accumulating a surcharge of vital force, placing your hands on a person to be
treated and willing the vital force to flow into them, carrying with it the thought-
form or pictured condition of the healed and corrected condition.
6.Y You may have tried other things such as work with spirits for healing and other
purposes.

NOTE: The above check list has been found of much value because it points out
things perhaps overlooked in your experimental approach. But remember that we are in
the experimental stage and that new methods and new understanding accumulate as we
press on. Originally there was a report form sent with this Bulletin, and the HRAs of
that time made reports on their own experimental efforts. (This is not asked of those of
you who have come into the work later.) The results of the experimental work as
reported, are given in the following Report Bulletin.

Max Freedom Long

[It will be noted, also, that the Telepathic Mutual Healing Group work was not
then organized, and so results of work along that line were not included until later.]

,7
 


8#9*




8#9  
& !
"

You may be wondering who this "George" is that Max keep referring to. Well that was
the name he gave his Aunihipili.

Kahuna Max offers a very interesting twist on the limitations of affirmations and
positive thinking...

In "mind-healing" in the West we have been pulling ourselves up by the bootstraps in a

slightly absurd way. We have set about healing a condition of body or purse by
DENYING THAT SUCH A CONDITION EXISTS. We affirm that God is perfect; that
we are a part of God and so are also perfect, therefore incapable of being imperfect in
any way. We affirm that the thing we do not want is not real, and that the thing we want
is here, with us, right now.

The process MFL offers is the that of building the future into the present by affirming in
the future what you want to eventually be in the present.

You would 0' say: "I am a child of God. I am healthy, wealthy and wise. I radiate
health because I have health etc."

This would be affirming something now, instead of in the future. The Aunihipili might
reject the thought as the imagining of the Auhane since it has heard to the contrary
many other times.

We cannot change the past or the immediate present: BUT we can change the future. It
is far more plastic than we suppose.



 
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Rather Max suggests something like this:

"With the help of my Aumakua I am being healed in that part of the future which I am
now molding. I have made a thought form cluster (clearly visualized picture) of the
condition I am building. I have complete confidence that this mold in the future which I
build will embody the desired condition as it changes from the future to the present and
enters the past."
Max reviews three other considerations we need to be aware of.

1. Fixations and other blocks hindering the sending a prayer by the Aunihipili.
Removing these can be more challenging than you may have originally thought, so I
would like to take more about this later.

2. Relaxation and mentally letting go after the prayer is complete.

3. Importance of positive emotion in effective prayer.

THE PRAYER WHICH LACKS THE ELEMENT OF EMOTION IS OF NO USE.

Write that large on your memory.




8*9$"+

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This Bulletin is review and summary of Bulletins #1-3.

You may find the checklist interesting. The HRA members studying the Bulletins
returned these surveys to Max so he could keep track of the progress of the "Great Huna
Experiment".

Mahalo,
Kahuna Manawanui
Editor, MaxFreedomLong.com


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If you haven't seen the genealogy tree of Max Freedom Long, check it out here.

In addition to being initiated into the "secrets" by Dr. William Tufts Brigham, Max
studied with the mesmerist "Baron" Eugene Fersen, the founder of the Science of Being.
He taught Max how to make mana charges. These mana making techniques became the
basis for many Huna practices. Max called this a meat-axe approach to using mana,
which he later tamed into a scalpel for use in prayer and healing.

The Huna Kupuna or elders were various creators of Huna techniques that were written
up in the Bulletins. We will to highlight them and their work as we continue to review
the Bulletins.




8 

Max begins this Bulletin by addressing some claims that Huna is no different
than other Metaphysical views of his day. Max states that Huna is the only system that



 
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addresses the complex, which may prevent the Aumakua from exerting its powers. Max
reminds us that the Aunihipili is responsible to telepathically deliver our prayers to the
Aumakua.
Second he further explains the importance of sending mana, or vital force, with
the prayer.
This article has about ten references to Christian concepts. Depending on your
sentiments, this will either tie things together for you or annoy you. It is important to
note that MFL Huna is a scion of traditional Polynesian spirituality and the modern
scientific and spiritual ideas of New Thought. Many confuse "New Thought" and "New
Age". In this very article Max cites Phineas Quimby (1802-1866) who is considered by
most people as the first great exponent of New Thought in America. New Thought often
draws on many Christian themes symbolically rather than as literal history.
The benefit of this approach is that Max was able to bridge the gap of Huna to
Western culture. The possible disadvantage is he may have lost some of the power of
what he was saying to references that aren't as relevant to Hunian roots.
I hope you enjoy this article and will enjoy your feedback about these articles.

Mahalo,
Kahuna Manawanui
Editor, MaxFreedomLong.com




 

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Review Chapters 13 and 16. Check Pages 137 and 138. SSBM.
In HUNA (the pamphlet) read pages 16, 17 and 18. Check page 7, also 27.

Owing to the lack of space in SSBM (Secret Science Behind Miracles),

considerable material was left out or condensed greatly. More material is coming to
light all the time as we forge ahead in our mutual effort to learn the use of Huna. As I
can, I will give these materials in the Bulletins. At this time, two items will be touched
upon, both being important to understand as we try out ways and means of
experimentation. Associates are urged to try variations of kahuna methods and to report
results. Huna is not crystallized and set. It is alive and vital and growing. It is subject to
additions, corrections and negations.

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From the letters that come in, there appears one point in the Huna lore which
many Huna Research Associates have not yet been able to grasp clearly. In this Bulletin
it will be discussed.
HRA, G.S.P. writes: ³For many years my training and experience has dealt with
the Aumakua only, regardless of whether for spiritual help or for physical. All my
prayer-actions are channeled to the one Omnipotent power. So you see how difficult it
is for me to break the Universal mind into parts to get the Aumakua to do some things
and the Aunihipili to do others.´
I think that most of us find this point confusing. We forget that the theory of the
Universal Mind was evolved before the complex was recognized in the West. Once



 

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Universal Mind and the All Good, etc. had been preached, the doctrine promptly
crystallized so that ³not a jot or tittle´ could be added thereto (under threat of being
tossed out of the fold).
A letter from the HRA group in Australia tells how Huna was criticized as
containing ³nothing new.´ On the surface it is greatly similar to the modern
³metaphysical´ views. However, on closer inspection it is found to be the first system in
modern times to offer a complete coverage of the field. It is the only one to know and
use the complex and to recognize the fact that the presence of a complex may prevent
the Aumakua from exerting its powers to help and heal.
It is because of this ³complex´ difficulty and the lack of a successful means of
combating it, that we have to break Universal Mind into parts and confine our direct
dealings to the personal Aumakua. (Which will pray for us to still higher Beings when
and if it finds this necessary.)
We do not divide the Universal Mind; we simply select a more definite point of
contact with it through the Aumakua. The Aunihipili is not at all a part of the Aumakua.
It is the lesser half of the fellow down here who is praying for help.
The reason we cannot ignore the Aunihipili is that it is the part of us which can
use telepathy. Our prayers must be delivered to the Aumakua by means of telepathy
(this is one of the foundation blocks upon which Huna stands as a workable system) and
only the Aunihipili can make the delivery. The conscious mind or Auhane can make the
prayer, but cannot deliver it.
Now comes the complex or fixation. This is the thing that blocks the path from
us to the Aumakua and turns back our prayers. In fact, a complex of guilt or doubt will
prevent the Aunihipili from trying to reach the Aumakua along the path of the aka
threads to deliver the prayers.
The idea that the Aumakua can perform all manners of miracles seems very
acceptable. We are fully justified in our practice of asking the Aumakua (or Universal
Mind or Christ Within) to do for us anything we need done. However, if we want to be
sure to get results, we must make certain that (1) the Aunihipili is not hampered by a
complex of guilt or doubt, (2) that the Aunihipili has been trained (or has a natural
talent) in the use of telepathy in delivering our prayers, and (3) that the Aunihipili also
has learned to accumulate and deliver sufficient vital force to enable the Aumakua to do
the work of making our prayers become facts.
Not many of us can say that our na Aunihipili are fully cleared of hindering
complexes or are trained in the Huna methods of delivering the prayer and the low mana
to go with it. This is unfortunate, but it is true. So, what are we to do while we are in
training? Is there no other means of getting help?

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The answer is that in Huna we have THREE REMEDIES. In this we are almost
unique. Na kahuna were simple and practical. They made use of what medicines they
could discover. They used manipulations in their l iUl i. They used suggestion with
a properly impressive physical stimulus to cause the Aunihipili to do all it could by way
of healing, and for the purpose of breaking down fixations. In the meantime the prayers
to the Aumakua were made and steps were taken to drive off spirit attackers and
invisible leeches.
Check the remedies:

1.Y Medicine, manipulation, surgery, etc.



 

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2.Y Suggestion. Draining off the complex. Restoring the normal attitude of mind.
(Also driving away unwanted spirits of various kinds.)
3.Y The help of the Aumakua. (To be obtained by the use of prayer mechanisms
involving thought-forms, telepathy, the aka thread of contact and the transfer of
vital force.)

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The simple fact is that Huna, old though it is, has now reappeared to give us the
last word in ultra modern psycho-religious systems. Any other system which does not
include the working and full knowledge of the three remedies listed above is as out-of-
date as the ox cart. We are advancing with extreme speed into a new age. Over night,
our theories change. Huna leaves the psycho-religious systems of yesterday as far
behind as the horse cart and bloomers. It gives us a system to fit the splitting of the atom
and the new reach of our microscopes and telescopes. It is confusing and often
disturbing to have to modernize our thought so swiftly, but the race is now to the swift.
Associate E. ·. writes, ³It¶s a race between Illumination and Annihilation.´
Since Adam was fooled by the serpent in the Garden of Eden, mankind has
viewed with dismay the fact that each time he turns over a new religious leaf or starts to
get healing through prayer, his first happy progress is usually stopped short by a
BACKSET. ·ob complained of it. Paul wrote of it.
Huna Research Associates, like their forefathers, from the time of ancient Egypt,
are distressed by this and ask what na kahuna had to say about it.
Na kahuna had so much to say about it that it is difficult to decide just what to
accept. Or, to put it another way, it is hard to decide HOW MUCH to accept. Na kahuna
listed an amazing variety of ³spirits,´ sub-human as well as human and non-human,
from beings of the Aumakua level down to entities too insignificant to be counted.
Whether or not this concept is correct, we need not take time to try to decide, but of one
thing we can be fairly sure. This is that the invisible ³spirit´ entities about us have very
definite effects on our lives and health in many cases, if not all.
In early Christian times in Paul¶s letter to the Ephesians (as it has come down to
us) he writes, ³For we wrestle not against flesh and blood but against personalities,
against powers, against the rulers of the darkness of the world «´
The general idea, roughly speaking, is that the unseen entities or ³spirits´ attach
themselves to us and daily draw from us a little vital force to keep them able to function
in their own secret ways. They influence the Aunihipili. The thoughts we think
determine the kind of spirits we attract to us as ³eating companions,´ to use a Hawaiian
phrase.
These spirits are as set in their ways or habits of life as we are. When we begin
to contact the Aumakua and to prevent our greeds and hates and jealousies from
functioning hurtfully, we begin, figuratively, to rise above the spirit vampires. As we
rise into a purer air ,they make a wild effort to drag us back. Often they succeed in
causing a relapse in the healing that is being requested of the Aumakua. The intent is to
discourage us, to prevent us from contacting the Aumakua, and otherwise to pull us
back to the former level and to keep us there.
The secret of getting the best of these pests is to keep right on through thick and
thin, paying little heed to the BACKSETS and toiling to keep rising. To illustrate this
condition of affairs which besets us, consider the Aunihipili as the ³eating companion´
of the Auhane or conscious mind self.



 
 
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Say that we have the cigarette habit (I speak of this because so many of us have
had the experience of which I am about to speak). We decide to stop smoking. We stop.
For a day or so we are dizzy and upset. Then we begin to feel better than usual. But
after that first happy period of triumph and freedom, the Aunihipili begins to work
desperately to drag us back to the old level of habit. It flaunts in our nostrils the most
wonderful fragrances of smoke. It snatches from us all pleasant thoughts of freedom and
plagues us with thoughts of smoking. At last, catching us off guard, it throws us into a
dazed and helpless condition in which we do not resist. We reach for a cigarette and
feverishly light up.
The important part of this story is still to come. One fine day we out-smart the
Aunihipili and refuse to be drawn back. We settle down to a battle royal. We have a
really miserable experience. Life seems not worth living. This is the famous DARKEST
HOUR which comes just BEFORE DAWN. But we stick it out. The dawn comes and
we stand, proud and free and triumphant.
In our experimental use of Huna we do not yet have the trained psychic powers
developed by Phineas Quimby, the little New England watch-maker and mesmerist
whose work gave us the beginnings of modern ³Mind Healing.´ Quimby learned to
know the Aumakua of na kahuna as the ³Power and Wisdom.´ He learned to contact it
and call down its healing aid for his patients. He also learned to look ahead and see the
course of the healing. Often he would tell a patient that he would improve for a certain
number of days, then have a relapse for a day or two, and finally go on to a complete
and permanent cure. From the records it appears that he became so expert that he
seldom missed on his predictions.
The point is that from all directions and all ages we can gather evidence of the
fact that these reversals often come soon after we start work with the Aumakua or with
any concept of Higher Beings.
The East Indian systems dwell at great length on this unfortunate truth. They
have evolved an elaborate explanation to the effect that when we rise to a closer relation
with the Higher Beings, we automatically bring down on our hapless heads the
accumulated karmic debts which might otherwise have been paid off over a period of
several incarnations.
As Huna Research Associates we do not have to make up our minds as to which
of many explanations may be correct. Fortunately, all we need to know is that we can
come through nearly anything in the line of backsets if we stick stubbornly to our guns.
³Praise the Lord and Pass the Ammunition,´ might well be the theme song for these
times when it looks as if all were lost. Or, if we prefer, we can recite, ³The darkest hour
always comes just before dawn.´ This is where a grain of understanding engenders a
wealth of faith - faith to move the mountain which the ³forces of darkness´ try to
prevent being moved.

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Another difficulty faced by many HRA¶s is that of being unable to make a good
picture of the condition for which they pray to the Aumakua.
The greater part of the trouble is to be found in the fact that the Aunihipili does
not take the pictured condition seriously. No physical stimuli are used, and no deep
impression is made on the Aunihipili.
Whether one elects to accept the idea of karma or to stand with na kahuna who
blamed it on the ³eating companions´ whom we attract to ourselves without knowing it,



 
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the end result is the same. The reaction comes and we must weather it if we are to make
progress.
Here is a method which has been used successfully to correct this trouble. Take a
few minutes every day and pretend for that time that the condition pictured, prayed for
and greatly desired, has already arrived.
The psychological reaction behind such a pretense is most interesting to study in
yourself. Take, for example, a prayer for a broken arm to heal, for the doctor¶s bill to be
paid and for plenty of money to be provided for comfortable living. We decide on a five
minute period of pretending. We glance at the clock and then throw ourselves into the
picture. We throw ourselves bodily and completely into it. We MAKE ourselves feel as
we think we would feel if the entire prayer were already answered. We may even speak
aloud and tell ourselves how fine it is to have our arm all healed and the bills paid and
money in plenty.
This seems a rather odd practice at first glance, and will feel strange at the first
attempt to put it into practice. But for getting the picture built solidly into the future so
that it can ³come true´ in the present, it is almost a magic formula.
The trick is to keep practicing at throwing yourself into the future condition and
living in it for a few minutes - living in it to the full. In those few minutes, do all things
possible that you would do if the condition were already there. If you know you cannot
use the broken arm, don¶t try to do so, of course, but pretend you COULD at any
moment if you happened to want to do so. Go back to your childhood and try to
remember how you lived in a make-believe world in your play. You may even profit by
playing this game with a playfellow - a friend who can join in with the proper vim and
play the game to the hilt. Keep it up until you begin to feel that the condition is really
REAL when you enter it, and then you can be fairly sure that it is nearing actuality.
Let me also add this: I know that some of you have that strange, deep, burning
desire for spiritual growth. I need not try to define this longing, if you have the glow
you know what I mean. For you this is indeed the magic formula. You know what you
long to be, inwardly, outwardly, spiritually. Take a deep breath and dive out of this
world into the ideal. Strike the new attitude and hold it as long as you can. Let go all
holds. Plunge from your limitations into the unlimited you. BECOME that other shining
self. Enter your Service. Stand clean and clear and bright with your Aumakua.
Do you remember the story of the boy who gazed daily at the Great Stone Face?
Who eventually came to look like it? That is the idea.
For just a little time, BECOME the healer, the helper, the great teacher. Become
the artist, the great lover, the perfect beloved.
And, as you live in, and actualize, the things you desire to be or do or have or
give, watch yourself and your reactions as if from outside yourself. Watch to see if
THIS CONDITION is what you REALLY want. If it is not, discard it and try again.
This is like trying on new shoes. A moment of wearing a shoe tells more than hours of
trying to measure foot and shoe to see how one will fit the other. Try it on!

Max Freedom Long



 
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