Max F. Long, Vol 1 (1948), English HUNA Bulletins 1-5


First Step in the Experimental Use of HUNA

February 2, 1948


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.




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 the 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, “I 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.


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 the 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.

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 “na Aumakua” was called by the na kahuna the Po`e Aumakua, or “Company 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.


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 the 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 “heaven,” 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 the 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 the na Aumakua. This is the true salvation – the only one known in the Ancient Secret Lore. To be worthy of the help of the 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. 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.


“Even as ye do unto the least of these, ye do it unto me,” said Jesus, 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, “He was such a kind man.” What an epitaph to be graven on the memories which are his only monument! He served – SERVED!


Step 1 is to decide what you wish to be and to do.

Step 2 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.

Step 3 Prayto 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 the na Aumakua to do their work above. Do not dictate HOW things are to be brought about. Leave that to the 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, “Do 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


First Steps in Huna –

Using the Low Mana in the Low Magic

May 1, 1948



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.



Reference texts:

THE SECRET SCIENCE BEHIND MIRACLES and/or the 32-page pamphlet



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 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 “shadowy 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 the 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:



1. 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 “mind” (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. Cause your Aunihipili to accumulate the surcharge of low mana (vital force), using one of the several methods which will be described.

3.Use the surcharge of mana in any of the several tests.

4. 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, fire-walking, 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).



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.)



To cause the Aunihipili to accumulate, produce or collect from outside sources, an extra charge of mana:


"will” your Aunihipili to do it, and

use a physical stimulus. (The voice, a physical act or a position of the body).


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:


Stand or sit erect, clench your fists a little. This automatically puts you in a mental attitude of command as an Auhane, or

use Baron Eugene Fersen’s “star 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

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, “I 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 “I.” The Aunihipili is accustomed to that. We say, “I” am hungry.” This includes both selves, but the Aunihipili seems to think that it is the real “I.” For the Fersen method, the affirmation is, “The 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), “I 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 “willed” order to your Aunihipili and must be positive and confident. After giving it, RELAX and let “George” (Aunihipili) do it while you take it easy. It is really very simple.



The 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 “mind” or element of consciousness from the Aunihipili. This gives us the “living 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 working in taking care of the physical body. Tell the Aunihipili what you want and expect the 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 mana`aka`ike surcharge. (iki comes from the roots “to think” and “to create”. It is the “mind” ingredient in our “living 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 — 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 “will” 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 “willing” 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, “I 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, “I 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 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, “I am healing your deafness.” Do not mention the illness if you can avoid it. Say, “I 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, “I 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.



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 “bottom 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).


Ha`ha`o (the “o” means “of” or “belonging to”) was the kahuna word translating “to 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 “thrust into” the patient. Another meaning is “to 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 ha`ke, the root “ha” meaning “to 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, “I am using my surcharge of mana to resist all influences and drive them away so that they cannot return.”


Auto-suggestion, as practiced by the na kahuna, is described in their word, ha`lalo. Lalo means “downward,” so we see that the kahuna accumulated mana, then used it to place something downward (into himself, for lalo also means “to look internally, to think carefully”).


The whole word, ha`lalo translates, “to 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 “inject” into our Aunihipili consciousness a thought-aka or suggestion. We can give this order by saying, “I 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 “prayer” used by the na kahuna. This word has the ha root in it. It is ha`la`pa.


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 “maps”) and to say, “I 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 “path” and indicates symbolically the aka threads which connect you with your Aumakua. The root pa 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 “touch” 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 prayer thought-forms to the Aumakua – which is effective indeed. The root pa has another significant meaning; it is “to 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 (loa), 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



Combining the High and Low Magic

Time, Emotion

July 1, 1948



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.



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 “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 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.

“George”, 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, “There is no pain in my hand. It is perfect.” The Aunihipili says to itself, “I know better. That pain is there, and how!” If I go on to affirm or suggest, “The 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, “I 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), “This 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 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 “faith” 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. Just because parts of it can be foreseen in pre-vision 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 the na Aumakua in more important matters. (So the 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.J.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.


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 mana`wa. 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) “a space between objects” (Andrews Hawaiian Dictionary, (2) “a space between two points of time”, and (3) “to 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 mana`wa or force-thought-time space complex, we have a new tool with which to carve out a “brave 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 the 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, “Here and now,” and we say, “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.”


Or we can say, “The 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.





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.


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 “I.” We pray aloud, repeating our prayer with an exertion of commanding, suggestive will, three times. We say “I,” 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 the na kahuna of a certain grade did. They “spoke for the Aumakua,” thus also including the Aumakua in the “I.” 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 “Word 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 “block 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 “Speaking 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.


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


Check List

September 1, 1948


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.


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:

Tried to decide exactly what you want to do, to become, to have happen in your life in the future.


Having decided and having made your “map” 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:

Tried to accumulate an extra charge of mana or vital force (using Bulletin 2 methods).


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.)


You will have tried to “feel” or in some way “sense” this telepathic contact, and may or may not have learned to judge whether contact has or has not been made. (The “path” may be “blocked” by a complex of one kind or another as explained in the texts.)


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.)


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 “Divine 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.)


With the prayer properly spoken, often three times over if short, you will have said an “amen” – in other words, you will have ended your prayer formally, as the na kahuna did, with “The 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 “sacrifice” that counts. It is the practical “giving.” 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, “The prayer is ended. It now takes its flight.” (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 the na Aumakua), you will have turned your attention to testing the low magic. (The low magic should have 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:

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. “No faith, no works.”)


You will also have done all YOU (the Auhane) COULD DO to help bring about the desired condition. (The na kahuna used medicines, massage, heat, manipulations and all such things. This is the type of thing the Auhane can do.)


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.


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 “amen” ending.


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.


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.]


The Three Remedies of Huna.

Why the Backset May Come.

Entering Our Own Future.

November 1, 1948


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.


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.



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: “For 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 Universal Mind and the All Good, etc. had been preached, the doctrine promptly crystallized so that “not 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 “nothing new.” On the surface it is greatly similar to the modern “metaphysical” 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 “complex” 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 Aunihipili isfully cleared of hindering complexes or is 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?



The answer is that in Huna we have THREE REMEDIES. In this we are almost unique. The na kahuna were simple and practical. They made use of what medicines they could discover. They used manipulations in their lomi`lomi. 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:

Medicine, manipulation, surgery, etc.

Suggestion. Draining off the complex. Restoring the normal attitude of mind. (Also driving away unwanted spirits of various kinds.)

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.)



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. J. writes, “It’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. Job 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 the na kahuna had to say about it.

The 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. The na kahuna listed an amazing variety of “spirits,” 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 “spirit” 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, “For 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 “spirits” 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 “eating 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 “eating companion” of the Auhane or conscious mind self.


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 “Mind Healing.” Quimby learned to know the Aumakua of the na kahuna as the “Power 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. “Praise 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, “The 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 “forces of darkness” try to prevent being moved.



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 the na kahuna who blamed it on the “eating companions” whom we attract to ourselves without knowing it, 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 “come 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