Chapter XXII. The Practical Use of the Magic of the Miracle

The Secret Science Behind Miracles, by Max Freedom Long, [1948], at sacred-texts.com

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CHAPTER XXII

THE PRACTICAL USE OF THE MAGIC OF THE MIRACLE

The first stage, that of investigating the ancient Huna system is nearing its close. Little more can be done to further our knowledge of it and to check conclusions already tentatively reached until news of the investigation has spread and interest has been aroused so that experimental groups can begin work.

Individuals may begin work by themselves and develop the ability to accumulate high charges of low voltage vital force, then transfer it with thought forms of healing to those to be healed. Almost anyone can learn to use this low magic.

To learn to use the High Magic one has to get rid of hindering complexes, and this is difficult to do for one's self. This difficulty will be best met by group work in which one person assists another to unlock the path of contact with the High Self.

Of course, one can skirt around his own sin or guilt complexes and try for contact. Or, and this is a way open to all, the decision may be made as to just what is wanted, the prayer formulated, and then repeated frequently with the command held over the low self to give the prayer and low mana to the High Self when automatic contact is made during sleep. It is a slow method, but better than the blind prayer offered without

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an understanding of its mechanism or of the High Self.

Unfortunately there are no kahunas left to whom we can turn at this late date for healing. We will have to develop our own healers, and this will take organization and the selection of those naturally gifted for the work of experimenting. Whether we act swiftly or tardily, depends on ourselves. There are many who cannot wait too long for healers to become trained, and love and mercy urge speed.

For these, however, there is hope, and for their use I offer here, in ending my report of the ancient Science of Huna, these suggestions:

If one aspires to daily practice to learn to contact the High Self, there are several things which will be of great help.

The first of these is the daily reading of writings which will bring before one the desirability of the undertaking and its complete possibility of success. We must never forget that we are creatures of massive mental habits. We get into the habit of thinking certain things in certain ways, and have to pull ourselves up by the bootstraps to prevent the habits from making us give up the practice before the first week is out.

Read each day the accounts given in my report if you wish to keep the original urge to practice polished and to the fore. The Christian Scientists understand this better than any group I know. The person who desires healing of body or purse is set to a daily reading of the writings which make the philosophy appear before the mind clearly and impressively. The low self is impressed by the printed page. It is a PHYSICAL

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[paragraph continues] STIMULUS, and if the middle self believes the printed teachings to be correct or even workable, though illogical, the low self will gradually fall into line and accept the ideas. On the other hand, if we do not reread the material frequently, the low self will forget it. It will replace the urge to practice with the old lazy urges to do less strenuous things. Read. Reread. Read and read and read. This will help form a new habit of thought. Thought habits are not all bad or obstructive. If a good Christian has developed habits of mentation which make for faith and trust in the Christian concept of God, this provides a bridge over which the healing practices can pass swiftly. Quimby tied his teachings to the already habituated beliefs of his patients. They believed that God could not be anything but good. They had the complexed belief gained in childhood that God was perfect, that He was good, and that He was all-powerful. Building on these fixed and complexed habits of belief, lodged in the low self and shared by the middle self, Quimby found it easy to cause the patient to believe in his theory that illness and all bad conditions could not exist because they were not of God, who was perfect.

Our complexed beliefs can be a help as well as a hindrance. It is, however, necessary for us to pull ourselves together mentally at daily intervals and make a close and critical examination of our many pertinent beliefs. We may have to dwell daily on the great Huna truth which is for us the epitome of liberation—the truth that we cannot sin against Higher Beings, and that there is no sin other than hurting another human being. NO HURT, NO SIN! Shout it from the housetops

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each hour for a year if needs be. At all costs GAIN THE SALVATION OF LIBERATION FROM FALSE DOGMAS OF SIN. Or, if you fail in that, humor your complexed low self and cease to do the things it stubbornly and blindly insists on considering sinful.

In any event, READ. The literature of Huna is still scant, but one can read Unity's "Daily Word" or similar publications, with their lessons and affirmations to be repeated day by day. One who knows the secret lore of the kahunas can translate all such readings into terms of Huna. God becomes the High Self—for that is as high as we can ever reach—and we can be very certain that any contact with the still higher Beings will be made for us by the High Self.

The kahunas did not hesitate to use anything that came to hand so long as it furthered their work. They welcomed doctors and enjoyed churches. To them Huna was a thing alive and growing. They welcomed the early missionaries, hoping that they would bring fresh and advanced knowledge and better healing methods. They, like the Polynesian race as a whole, showed the most surprising open-mindedness. They were eager for all things new and good if they proved practical.

Huna is not crystallized and set and dead. It is a living, practical system which holds fast to the proven while reaching out eagerly to inspect anything new and promising. But those who aspire to benefit by the ancient discoveries which compose the heart of the Secret, must also be open and ready for change.

Read this report over and over, if you would break

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your old habits of belief and profit by the new. At your first reading you will catch the gleam. A week later you will try to recall what you read and find it confused in your memory. That is because the new ideas have clashed with the old ones you have had for years. If you reread the report the gleam will return and stay longer. If you do not, the confusion will increase and in a month you will forget that you ever caught the gleam at all. The low self is the custodian of all our memories and habits of thought and belief. It stores all our memories and thoughts in its low shadowy body, and presides over them stubbornly and illogically. It takes time and practice, reading and rereading, to bring it into line and keep it there—ready to make contact with the High Self.

While the experimental work carried on by individuals will be of great importance, and while almost anyone may discover that he has unsuspected talents in the use of both high and low magic, it is through the groups that the best general advance on the pioneer fringe of the recovered psycho-religious system of Huna will be made.

For instance, those who begin experimenting with the low magic, and use the Baron Ferson method, or a variation of it, to build up an increased charge of vital force in their bodies will need others upon whom to use the force. The force will attract like a magnet if the hands are laid on the shoulders of one less highly charged, then slowly withdrawn. The force will leave one and enter another, carrying thoughts of healing, and the

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transfer of the force itself will make response to the healing thought more effective.

The individual who has studied my report with care, will be able to plan his own steps, and set himself a daily practice. As prayer is based on telepathic ability (except during natural contact with the High Self during sleep) the practice of telepathy is important. But in this work a partner is absolutely necessary, and, in a group, tests can be made to find out which people work best together. One person may concentrate on a symbol, a picture, a word, etc., and the others in the group may remain receptive and wait to see if they get impressions of a telepathic nature from the sender.

A regularly formed group offers a stimulation of interest and the chance to share one's findings. Organization and team work under an appointed leader, with definite projects and meeting times, is far better than unorganized work.

As experimentation goes forward, and individuals of proper talent begin to get results in healing with low magic or healing with high magic, with fire-immunity, changing the future, etc., it would be well to have a central organization through which findings may be cleared from group to group, and through which information concerning the newly developed healers can be given to those desiring it. Bulletins giving the results of group and individual experiments would be in order, and special instructions should be issued covering specific needs as they arise.

Indications that we are entering a new period in our progress toward world civilization is to be seen in the step from the age-long secrecy of Huna to an open

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knowledge available to all. The cult of secrecy fostered priesthoods, and priesthoods fostered special privileges and usually ended in imposition, the victims being the laymen.

While there will be those who possess certain natural talents which will enable them to learn to use the kahuna methods and thus to become healers, there will be no longer a blind of secrecy and mystery about the methods used. The layman, while perhaps not aspiring to become a professional healer of body or purse, will be able to read the literature and know the principles of the new psycho-religious system.

This system, while based on ancient fundamentals, will undoubtedly move ahead very rapidly when modern discoveries and laboratory methods are brought into use. For instance, we can now measure and graph on paper the electro-vital impulses which move through the brain at an average speed of about ten to the second (as done by Prof. George L. Keezer of Cornell with an electro-encephalograph) and in no long time we should know more about the mana of the kahunas than they ever knew. This is a machine age, and it is safe to predict that our recovery of the knack of using Huna will be tied up with machines in various ways as we improve steadily on the ancient practices.

The effect of a general knowledge of Huna on world social structures will be fascinating to watch. Because we have had no sufficiently detailed and workable psycho-religious knowledge, we have had no way of unifying our ideas on these subjects. With Huna acting as a criterion and catalytic agent, the chaos of ideas in these fields can be reduced to order. A large part of

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our social ills has come because, while we have come to know almost everything else, the lost science of Psychology (with its much smaller element of religion) was not recovered after the Dark Ages as was the knowledge of mathematics, physics and astronomy. These early beginnings made possible the swift building of a machine civilization, but left a painful void where there should have been a workable knowledge of man and his elemental parts, powers and associations in physical life, and after physical death. Without the science of psycho-religion, we have lived as animals in a way, prating about high ideals, and brotherhood, but unable to do anything about it because we could not understand ourselves. We have not known what we were, why we were here, or where we were going. In other words, this department of life has been, and is, disorganized and jumbled. We hurt each other, and unite in groups and nations to make war on other groups and nations—a pretty spectacle for intelligent beings in our stage of development.

If we can settle the basics in this field of knowledge, we shall be on the road to apply that knowledge to the betterment of humanity, as we now apply what we know to agriculture and animal husbandry. By freeing ourselves from the blindly resisting dogmas of outmoded religions, we will be able to take sensible and practical steps in a forward direction, replacing the disorganized growth under the dispensation of the animal-like low self by the dispensation of the middle self aided by the High Self. It is as if our civilization had long been allowed to grow as a form of wild life, creating tangled forest and jungle growths, fields choked with

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weeds, and with the ever-present danger of fire wiping all away. The "wild growth" can be replaced with planned and ordered fields and forests, so to speak, with firebreaks protecting the cultivated sections from those still left wild.

While there will always be those die-hard individuals to whom a new idea contrary to their fixed and dogmatic beliefs will act as a red rag to a bull, and cause furious protests, it is plain that the average man or woman, thanks to the public school system, is capable of approaching new things with a fairly open mind. These, who form the great majority, need only to organize and begin to work together to bring back the lost science which is needed to complete and perfect the civilization which we have all known for some time was mysteriously defective.

That we will organize and press forward may be taken for granted. In every other line we have been swiftly progressive. The disaster of World War II has made us more than eager to find some way in which to turn for betterment, some answer to the shocking failure in the management of human affairs. Disorganized, we remain a jungle growth. Organized, we can move a world to order, let only each individual do his small part.

Union is strength, prosperity and safety. The High Beings ruling the ants and bees demonstrate this. Rugged individualism and disunion, as demonstrated by preying animals who eat other animals, and are in constant danger of being eaten, represent the stage of growth in which the hard lessons of life under Free Will must be learned. Following that stage comes the

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one which we have been missing so long; the stage in which the man returns to united and cooperative effort, still possessing his free will, but using it in the right relation to his fellows and their free will. And, above all, in the right relation to the High Selves from whence come both help and guidance.

We are at the turning of the road at last, and the prospect which lies ahead, even when seen mistily through a time veil as yet, appears to be very bright indeed.

THE END