Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis, by Max Freedom Long, [ !

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The Se%ret S%ien%e 2ehind Mira%les The Se%ret S%ien%e ,t .or4 )rowing *nto Light

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[ !"#$ S%anned, proofed and formatted at sa%red-texts&%om, 6uly 788!, by 6ohn 2runo Hare& This text is in the publi% domain in the (S be%ause its %opyright was not renewed in a timely fashion& Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis, by Max Freedom Long, [ !"#$, at sa%red-texts&%om

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,nd the New Huna Theory of Mesmerism and Hypnosis&

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*NT/+-(5T*+N This information %on%erning those parts of psy%hology whi%h we ha9e %ome to %all hypnosis, mesmerism and suggestion, is being presented as an addition to the s%ant literature on the an%ient psy%ho-religious system of the 1olynesians %alled :Huna: or the :Se%ret:& *t is ta4en for granted that the reader will already ha9e gone through the first three boo4s dealing with the redis%o9ery of Huna ;The Se%ret S%ien%e 2ehind Mira%les, The Se%ret S%ien%e ,t .or4, and )rowing *nto Light<& 2ut for those who %ome to this boo4 without 4nowledge of what has been un%o9ered up to the present time, an appendix is supplied gi9ing a brief outline of the ten simple elements whi%h ma4e possible the more pra%ti%al appli%ation of %ertain psy%hologi%al prin%iples hitherto un4nown, at least in modern days& ,lthough a perusal of the appendix will enable one to understand the ideas embodied in Huna, and whi%h are fre=uently mentioned in this treatise, it will be well for the serious student who wishes to ha9e all of the proofs of the 9erity of Huna beliefs to read the boo4s mentioned abo9e& *n them will be found ba%4ground materials whi%h will bring one up to date on what is perhaps the most important spe%iali>ed %olle%tion of anthropologi%al findings in this %entury& , word of than4s is gi9en here for assistan%e in testing the theories and methods here presented for [p& 7$ 9alidity and pra%ti%ality& Foremost amongst those to be than4ed are the Huna /esear%h ,sso%iates, and, espe%ially, some of the more able resear%hers in that widely s%attered organi>ation& The se%ondary than4s goes to the many men who ha9e explored the field of human %ons%iousness in the past and who ha9e helped bring to us su%h psy%hologi%al 4nowledge as we now possess& Max Freedom Long ?ista, 5alifornia, (& S& ,& Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis, by Max Freedom Long, [ !"#$, at sa%red-texts&%om [p& @$

5hapter 2a%4 in the dawn ages, so we are told, e9erything li9ed in the seas whi%h %o9ered most of the earth& Then some of the %reatures began to e9ol9e and to %ome out onto the land& ,mongst these was the serpent, and while he failed to de9elop legs or wings in the many %enturies whi%h followed, he managed to de9elop a most ama>ing method of %apturing his prey& He be%ame the first mesmerist&

*n the 9ery new and poorly %onstru%ted semi-s%ien%e %alled :1sy%hology:, so little is 4nown as yet of the nature of the for%es of mind and thought that no differentiation is made between mesmerism, su%h as is used by the serpent, and hypnotism, in whi%h suggestion is the 4ey& ,s all students of Huna now 4now, one %an a%%umulate an extra supply of 9ital for%e 9ery easily, and this for%e, when %on9erted to the :will: type of energy of either the low or middle self, be%omes a strange and ex%eedingly potent thing& The serpent e9ol9ed the ability to a%%umulate extra 9ital for%e and to proAe%t it along the line of its 9ision toward a bird& The for%e had a startling effe%t& The bird lost the power to %ontrol its a%tions, and %ould only flutter helplessly in a state of :fas%ination: while the serpent wriggled near, rea%hed out, and began to de9our it& 5lose obser9ers ha9e noted that Mother Nature pro9ides an anestheti% for the pre9ention of pain in [p& B$ many of her smaller %reatures who must ser9e as food for the others& The bird or the rabbit faints and be%omes un%ons%ious Aust as the sna4e rea%hes it& *t is popularly belie9ed that this death is %aused by fright, but the e9iden%e of Huna indi%ates that, with the %lose approa%h of the mesmerist serpent, the full power of the sur%harge of 9ital for%e stri4es the 9i%tim and %auses the un%ons%iousness& Human mesmerists ha9e demonstrated similar powers by wal4ing into a room where 9olunteer subAe%ts are seated and waiting& The mesmerist then sweeps his ga>e down the row, proAe%ts his mesmeri% for%e, and the more sensiti9e of the subAe%ts tumble un%ons%ious to the floor, lying there for se9eral minutes before returning to %ons%iousness& No suggestion is gi9en& 2oth the serpent and the mesmerist rely on the impa%t as the exe%utioner does on the sho%4 of the ele%tri%al %urrent& ,nother point whi%h is not well understood by the psy%hologist is that it is the low self ;sub%ons%ious< whi%h is affe%ted by the 9ital for%e sho%4 whi%h is dire%ted and put into su%h 9iolent a%tion by the mesmerist& 2irds and animals are all low self %reatures& +nly man has added to his inherited animal or low self, a middle self ;a %ons%ious mind self< whi%h in turn has a %onne%tion with a still higher self ;the Super%ons%ious< whi%h still is not re%ogni>ed in the text boo4s& +9er a hundred years ago, mesmerism %ame to publi% noti%e be%ause of the healing wor4 of a -r& ,nton Mesmer& He used it and it %ame to be named for him& His healing was spe%ta%ular as well as su%%essful& He soon be%ame famous through the [p& "$ whole of 'urope& He %alled the for%e :animal magnetism:, and belie9ed that when he was more highly %harged with it than a patient, it would flow from his body to that of the patient and would bring about healing& The 9ery fa%t that he expe%ted this flow of the for%e, a%ted as a mental %ommand to %ause it to flow, and it did& 2ut li4e the serpent, he sometimes %aused so mu%h 9ital for%e to enter one who was waiting to be healed, that fluttering mo9ements, hysteria or e9en un%ons%iousness

resulted& This un%ons%iousness was supposed to be sleep, but it was something 9ery different& Howe9er, it ga9e rise to the belief that sleep and mesmerism were in some way related& *n 'ngland, some time after -r& Mesmer was gone, -r& 6ames 2raid, wor4ing on this problem of mesmeri% sleep, made what he %onsidered a 9ery remar4able dis%o9ery& He found that :suggestion: %ould produ%e the same artifi%ial sleep& *n addition he dis%o9ered that by ha9ing a patient stare in a %ertain way at a small bright obAe%t held well abo9e the eye le9el, he %ould produ%e this form of sleep without ;so he thought< the use of either suggestion or anything resembling magneti% for%e& Not 4nowing what lay behind mesmerism, he did not reali>e that suggestion always %ontains a slight amount of 9ital for%e--MesmerCs :animal magnetism:--or that suggestion %an be silently administered Aust by expe%ting the subAe%t to fall asleep when %ausing him to stare at a bright eye-tiring obAe%t& ;Simple tiring of the eyes %auses natural sleep& )i9en the element of suggestion or the impa%t of a %harge of 9ital for%e dire%ted by the will, [p& #$ the sleep produ%ed is artifi%ial&< From Huna we learn that suggestion is the planting of a thought or idea in the mind of the subAe%t, either by 9o%al or telepathi% means& .e further learn that an implanted idea has no mesmeri% or hypnoti% power at all unless mesmeri% for%e is added to the idea at the time it is %reated or while it is being implanted& +ne may say to a friend, :)o Aump in the la4e:, but, la%4ing the mesmeri% for%e to go with this idea as it is gi9en to the friend, he does not rea%t to it e9en in the slightest way& +n the other hand, if a hypnotist ga9e this idea in the form of a suggestion a%%ompanied by enough mesmeri% power, the subAe%t would obediently begin to loo4 for a la4e into whi%h to Aump& .e may well mar9el that men as %le9er as were Mesmer and 2raid, should fail to unra9el the mystery of what happens in mesmerism and suggestion& For one who 4nows Huna, it seems so 9ery simple& 2ut o9erloo4 it they did--and in doing so, they o9erloo4ed the most important element in the whole matter& This M+ST *M1+/T,NT 'L'M'NT is the fa%t that a simple idea, when filled with mesmeri% for%e, will %ause the low self of another to rea%t in a surprising way& M+/'+?'/, oneCs own low self will rea%t in mu%h the same manner when gi9en S'LFS())'ST*+N& +ne %an gi9e himself self-suggestion easily and =ui%4ly& *t ta4es little training and almost no physi%al exertion& +n%e it has been gi9en, the low self ta4es o9er and does all the wor4 of putting the suggestion into a%tion& This furnishes us with a tool of the greatest 9alue& .hat things we fail to be able to do, no matter how we s=uare our Aaws and 9ow to [p& D$ bring about the %hange, %an be a%%omplished without strain for us by the low self, on%e it has been gi9en an idea hea9ily %harged with mesmeri% for%e& +ne other point needs to be noted& This is that when a suggestion is to be gi9en to the low self, it must ha9e its normal %harge of 9ital for%e made ina%ti9e through relaxation of the body and its %ontrolling part of mind& *n the %ourse of this relaxation, its :will: must also be relaxed and made almost ina%ti9e,

otherwise the middle self, who a%ts as the mesmerist-hypnotist in gi9ing the for%e-%harged idea as a suggestion, will not be able to implant it in the low self where it will %ause the automati% rea%tion to begin& Modern hypnotists ha9e learned that slight tiring of the subAe%tCs eyes %auses a weariness whi%h will soon bring bodily relaxation& ;,%tual sleep is to be a9oided&< This relaxed %ondition is needed to ma4e the subAe%t ready to a%%ept suggestion, but the whirling dis4 with its painted spiral, now so popular, or the old bright point of light held abo9e the eye le9el of the subAe%t, ha9e little to do with a%tual mesmerism or hypnosis& *n the %ase of the fa%tory hand who is put to sleep by the eye strain of ma%hine parts mo9ing %onstantly before him, that is sleep, not hypnosis& Nor is the beady eye of the serpent what %auses the bird to be%ome mesmeri>ed& , popular mis%on%eption has been that sleep suggestion, when administered by a phonograph or tape re%order is effe%ti9e& There is no mesmeri% for%e in me%hani%ally spo4en words& Su%h words %an be only a reminder to the low self& True, if the low self is gi9en self-suggestion or is :%onditioned: by being hypnoti>ed by an operator and %ommanded to [p& E$ a%%ept the me%hani%ally spo4en words as true suggestion, results follow, these %oming as post hypnoti% rea%tions& Sleep re%ordings ha9e been at their best as builders of memory impressions& *n a state of light sleep the low self will hear and often remember things if they are repeated o9er and o9er--su%h as words and phrases in a foreign language& 5on9ersely, sleep suggestion administered by 9oi%e to a %hild or adult %an attra%t the attention of the sleeper and sin4 into his low self& The brea4ing of %hildish habits has been easy with this method, while all but impossible by s%olding or other non-suggesti9e use of for%e when the %hild is awa4e and its :will: is a%ti9e and defensi9e& *n an arti%le published some time ago, Howard ?an Smith stated that -r& 2oris Sidis, a psy%hologist and professor at Har9ard (ni9ersity, undertoo4 to use suggestion on his sleeping son, 2illy, in order to determine the 9alue of su%h methods in hastening edu%ation& The learning pro%ess was not only hastened, it was made effortless in so far as remembering things was %on%erned& ,t the age of three years the %hild was using a typewriter& ,t four he was reading text boo4s with %omprehension& ,t se9en he had finished the elementary grades of publi% s%hool, ta4ing but fi9e months to go through all eight grades& ,t the age of eight, he %ompleted, in six wee4s, the entire high s%hool %ourse, and in9ented the perpetual %alendar whi%h is still mu%h used& His ability to reason as well as remember de9eloped with the same swiftness and he %ould grasp abstra%t ideas with ease& ,t the age of ele9en he le%tured by in9itation of the Har9ard dons and dis%ussed the theory of the fourth dimension, also pointing out what he %onsidered [p& !$ a defe%t in the 'instein theory of relati9ity& (nfortunately, he died in !BB before the full possibilities of the method %ould be determined& His sister, Helene, was handled in a less intensi9e manner and did not pass her %ollege entran%e examinations until her fifteenth year& Neither of the Sidis %hildren had unusual mental ability if Audged by the usual intelligen%e tests of the time, but wor4 done with them mat%hes rapidly a%%umulating e9iden%e whi%h shows that, gi9en the properly %harged and 9itali>ed

ideas when in a re%epti9e %ondition, the low self %an and will memori>e and otherwise rea%t as by magi%& .e who are the middle sel9es, and who li9e in the body with the low self, ha9e a natural reasoning power, but in order to use it, we must ha9e the proper material in the form of stored memories to wor4 with--to re%all and to %ompare& )i9en a mass of su%h memories by suggestion, the reasoning pro%ess will grow and the middle self learn swiftly to use the stored 4nowledge& There, in a largish nut shell, we ha9e a brief outline of mesmerism and suggestion as presented by Huna to add to and %orre%t the little whi%h is generally 4nown& Let us now %onsider some of the details& First, it may be well to admit the fa%t that few of us wish to learn to use mesmeri% suggestion as professionals& Most of us will use self-suggestion& The goal and reward of self-suggestion is the %ontrol of the low self to bring about its full %ooperation in all the things, we, the middle sel9es, de%ide should be done& There are some delightful and highly 9aluable things whi%h %an %ome from su%h %ooperation& [p& 8$

To begin with we %an brea4 habits whi%h ha9e defied us for years& The defian%e always stems from the low self and not until it is %aused to ma4e the %orre%tion itself, will it be done swiftly and effortlessly& Then there are all the good things the low self %an do in matters of bettering health, stopping pain, de9eloping better learning %apa%ity, and pro9iding us with a %heery mood instead of the :blues:& +ne gets sound and restful sleep, a %essation from worry, and pea%e of mind& .hen the low self is gi9en the right suggestion it will respond by ma4ing the tas4s of the day something to be performed with pleasure and %heerfulness instead of with wearisome effort& 5ompared with the usual struggle to stop smo4ing, and the days and nights of inner %onfli%t whi%h so often ends in failure, self-suggestion is a telephone %on9ersation in whi%h the middle self gi9es orders before hanging up and rushing away to the dan%e or theater, %ertain that the orders will be faithfully and fully obeyed& ,t this point Huna lea9es the standard text boo4s on suggestion and ta4es one on and out into the realm where greater rewards begin to materiali>e& The most wonderful thing of all is that full %ooperation %an be obtained from the low self in ma4ing %onta%t with the High Self and in9iting it to ta4e its proper part in the three-self, or normal, way of li9ing& This %an gain us intuiti9e guidan%e and endless dire%t and indire%t help& This is where mira%les be%ome possible& *t is rather ne%essary that one %ome to understand the mysterious and intangible things in9ol9ed in any use of suggestion& To begin with we %an do [p& $

no better than to return to -r& Mesmer and ha9e a %lose loo4 at what he a%tually su%%eeded in doing& *t ma4es little differen%e that he was wrong in his early belief that he %ould draw animal magnetism ;our 9ital for%e, and the :mana: of Huna< from magnets whi%h he held in his hands or %arried in his po%4ets, sin%e we now 4now that magnetism in metals is not what is found in the human body as 9ital for%e& .e must as4 what it was that Mesmer used, and where it %ame from&

.hat he did is no se%ret& He made as strong a mental effort as he %ould to attra%t magnetism into his body from magnets& He imagined himself be%oming fuller and fuller of the magnetism, until he %arried a %harge that was 9ery large indeed& This wor4ed in a strange way& .hen he imagined the magnetism as a li9ing animal for%e, and imagined that he was be%oming more and more highly %harged with it, he inad9ertently %aused his low self to in%rease its supply of 9ital for%e& His low self was able to add to the normal %harge in his body in an unexpe%ted way& +n%e so %harged, it must be remembered, his tou%h allowed the 9ital for%e to enter the patients, to %ause all the rea%tions that were later re%ogni>ed as signs that hypnosis was ta4ing effe%t& 2ut the rea%tion to mesmerism was mu%h greater than to later hypnosis& 1atients often be%ame 9iolently ill, fell down in fits, or seemed to lie for a time in tran%e as if dead, only to re%o9er, entirely %ured& .e must not o9erloo4 what he was N+T doing& He was not %ons%iously using suggestion, at least not the 4ind of suggestion 4nown later under the heading of hypnosis& Howe9er, be%ause he held the strong [p& 7$

intention and purpose of %ausing the magneti% for%e to lea9e him, enter the body of the patient, and bring about a %ure, there must ha9e been a %ertain amount of telepathi% suggestion administered& The mesmeri% healings were made by the use of a large amount of 9ital for%e %ombined with a small amount of suggestion& *n the later hypnoti% healing efforts, almost no mesmeri% for%e was used, but the amount of suggestion was great& The first system wor4ed mu%h better than the se%ond& This was probably be%ause a suggestion is an idea whi%h is planted in the low self of the patient by the operator& *f this idea is highly %harged with the 9ital for%e under the dire%tion of the :will: or %ommand of the middle self, it impresses the patientCs low self greatly and %auses it to rea%t in the desired manner& *f the idea is barely empowered with the for%e, it gets only a slight response& -r& Mesmer be%ame the %enter of a storm in medi%al %ir%les& *t %ould not be denied that he had brought about many %ures, but his theory of animal magnetism %ould be, and was, 9iolently atta%4ed by his enemies& They demonstrated rather %on%lusi9ely that holding a magnet in the hands did not gi9e one the mesmeri% power& '9en -r& Mesmer e9entually %on%eded the point, but he laid stress on the fa%t that the for%e, while not of the metalli% magnet type, still was a similar animal for%e and that it %ould be generated in the body& His enemies would ha9e none of his %orre%tions& They were thoroughly preAudi%ed& Howe9er, some of MesmerCs friends %ontinued to experiment with the for%e and to produ%e similar effe%ts with resultant healing& Moreo9er, there are re%orded obser9ations [p& @$

of the fa%t that Mesmer and his followers %ould pla%e their hands on 9arious things or obAe%ts and transfer the %harge of 9ital for%e to them& Tubs of water were %harged in this way by Mesmer, and iron rods were pla%ed so that one end protruded from the water of the tub& Se9eral iron rods were pla%ed in ea%h large tub, and, when the patients %ame to the %harged tubs and grasped the rods, the for%e whi%h was stored in the water entered them through the rods and they rea%ted in the same way that other patients had done when tou%hed dire%tly by the famous healer&

2aron 6ules -u 1otet, a friend of Mesmer, %arrying on this experimental transfer of the for%e, made a name for himself by %harging %ertain trees& His patients %ame to them, tou%hed them or had themsel9es bound to a tree with strong %ords so that they would not fall away from it and lose %onta%t if rendered un%ons%ious for a time by the thing we now %all :mesmeri% sho%4:& The healings were numerous& Trees do not offer silent suggestion of the telepathi% sort, or 9o%al suggestion& Later %riti%s of mesmerism as a healing system ma4e mu%h of this, espe%ially when they %laim that all healing must %ome from the use of hypnoti% suggestion& Not in modern texts on psy%hology will the answer to this pu>>le be found, but in Huna& Furthermore, the answer gi9en by Huna at this Aun%ture needs to be written in letters a foot high to insure that it will be gi9en full attention and that it will not be forgotten& Huna tells us that the large %harges of 9ital for%e used in mesmerism or suggestion M(ST 2' -*/'5T'- to %ause them to a%t in the spe%ial ways, otherwise the %harges will soon be dissipated and will fade without a%%omplishing a thing& [p& B$

The dire%ting is done by the middle self, and its :will: is the tool whi%h it uses to gi9e and enfor%e the dire%tion& This is easily grasped and a%%epted, but next %omes something =uite in%redible, e9en if pro9en true by what often happens when 9ital for%e is so dire%ted and set to wor4 %ausing effe%ts& The middle self :will: whi%h is 9ital for%e impregnated in some way with an element of the %ons%ious self, ta4es on a pe%uliar =uality and shows a strange and enduring power& *t seems to mix with the 9ital for%e of the body of the healer and to remain in the mixture& Note what happened when the for%e was pla%ed in the tubs of water by Mesmer or in trees by 2aron -u 1otet& The sur%harge of for%e stayed for a long time where it was ordered to go, and with it went the dire%ting element of :will: so that when a patient tou%hed the rods or the trees, the :will: %aused the for%e to go into the body of the patient& Not only that, but, when in the body, to a%ti9ate the 9ery slight idea or suggestion of healing imparted by the healer when pla%ing the 9ital for%e in the obAe%t for healing use& There again we ha9e the tiny element of suggestion made 9ery great and 9ery powerful be%ause of the o9erweening si>e of the %harge of 9ital for%e pla%ed in it& 2ut no one from the time of Mesmer to the present has e9er understood that there was a definite for%e guided by a definite admixture of :will:, pla%ed in the water tubs of Mesmer or in the %harged trees--and made to stay there separated to all intents and purposes from the healer who generated the original %harge& , thing ne9er understood is that an idea--an immaterial thing whi%h %annot be seen e9en under a [p& "$

mi%ros%ope--is a material and a%tual thing %apable of absorbing a large amount of 9ital for%e and that the for%e in turn %an %arry in it a dire%ting amount of :will: energy from the middle self& Here are three :nothings:, at least in so far as modern psy%hology is %on%erned& They are intangible, in9isible and unidentifiable& 2y all test tube rules they should not exist& 2ut they do exist, and this is well pro9en be%ause we are able to obser9e them in a%tion and to note the 9ery definite results whi%h they produ%e when applied as the basi% for%es and materials of suggestion--that is, a suggested idea plus a %harge of 9ital for%e dire%ted by the :will:&

*t is =uite possible that these unbelie9able things might not ha9e been understood, or e9en guessed to exist, for a long time to %ome had not the an%ient Huna lore been redis%o9ered& *n passing, it may be well to remind oursel9es of the 1olynesian nati9e priests who were expert at the use of the sho%4 %harges of mesmeri% for%e& Not only did they, li4e some of the medi%ine men of the ,meri%an *ndian tribes, 4now how to use the for%e to render a subAe%t un%ons%ious by a tou%h of a finger, but they made a fine art of %harging throwing sti%4s with mesmeri% for%e and using them in battle& The priests often stood behind the spearsmen and tossed the %harged sti%4s o9er their heads to stri4e the body of an opposing --the %onta%t 4no%4ing him out so that he was easily o9er%ome& *t has been suggested that this pra%ti%e was also 4nown to the 9ery old and primiti9e %i9ili>ation of the ,boriginals in ,ustralia& *n their boomerangs they ha9e the worldCs finest throwing sti%4s, and these, returning to the thrower after stri4ing the 9i%tim, would ha9e been [p& #$

ideal for the %arrying of sho%4 %harges of mesmeri% for%e& There are many people who deny the possibility that suggestion exists or that there is su%h a thing as genuine mesmerism or hypnosis& The slogan of this s%hool of thought has long been, :*t is only the subAe%tCs imagination at wor4&: , re%ent series of tests at -u4e (ni9ersity did mu%h to put this negati9e s%hool of thought out of the running& /ats and mi%e, who, we suppose, la%4 %hara%teristi% human imagination whi%h might ma4e them wish to imitate the hypnoti% state and the hypnoti% responses, were the subAe%ts of experiments& They were %aged so that they would ha9e to use either of two exits to es%ape& ,n experimenter was hidden from their sight some E to " feet away, but was able to loo4 through a small hole in a s%reen to see the rodents, sele%t one, and to try to influen%e it to lea9e by whi%he9er exit hole was determined upon& *n the May, !"D issue of :Fate: maga>ine, an experimenter, -orothy Les Tina, explained in a short arti%le the nature of the tests and her own experien%e with se9eral tame mi%e pur%hased from a pet shop& The mi%e were pla%ed in a partitioned box so that when a string was pulled from a distan%e, one mouse at a time would be released into a larger box in whi%h two exit holes had been %ut& ,s ea%h mouse was released, she %on%entrated her ga>e on it and tried to :will: it to lea9e by a sele%ted exit& ,t first she got little more than the results whi%h %ould be attributed to %han%e& Then her s%ore began to rise, and in time she was able to ma4e s%ores of 8, 7, B and e9en " hits out of " tries& [p& D$

This experiment, %arried out under the dire%tion of -r& )ardner Murphy, was %lassified as a test of the power of :mind o9er matter: or the power of mind to mo9e matter--:psy%ho4inesis:& Tests had already shown that some people %ould influen%e the fall of di%e, supposedly with only the power of their minds& *n this %ase the influen%e was supposed to exert itself on the mo9ements of li9ing %reatures& The writer of the arti%le was left, she said, with some unanswered =uestions& ,pparently she %ould not determine whether she had established a form of rapport with the mi%e and was able to influen%e them with telepathi%ally transmitted suggestion, or was in some way able to influen%e dire%tly their mus%ular mo9ements to %ause the mi%e to wal4 to the sele%ted exit hole& *n any %ase, we %an be =uite %ertain that the mi%e did not reali>e that attempts to influen%e them by suggestion were being made, and, be%ause of a fondness for the

operator, used their imagination to try to pretend a response whi%h would mat%h the suggestion gi9en& .e may safely say that suggestion of the mesmeri%-hypnoti% sort is something real and 9alid& *t is not imagination& *t produ%es predi%table results& .ith this point settled, we may go a step farther, using Huna information as our general basis, and gi9e a fairly %omprehensi9e definition of suggestion--a definition whi%h has been sadly la%4ing or sadly defe%ti9e for the past se9eral de%ades& Suggestion, of the mesmeri% or hypnoti% type, is %omposed of a %entral idea whi%h has been gi9en the power to %ause an appropriate rea%tion on the part of the subAe%t by %harging it with more than the normal %harge of 9ital for%e& .ith the %harge of 9ital for%e [p& E$

there is added a dire%ting for%e of :will:, whi%h is 9ital for%e slightly %hanged and put to use by the middle self of man& The doubly %harged idea is introdu%ed into the low self %enter of %ons%iousness of the subAe%t, after whi%h the rea%tion to it may begin& Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis, by Max Freedom Long, [ !"#$, at sa%red-texts&%om [p& !$

5hapter 7 *n addition to the 9ital for%e used in all forms of mesmerism and suggestion, one must %onsider the nature of TH+()HTS& *n modern psy%hologi%al %ir%les it is postulated that thoughts ar% %hemi%al a%tions %oupled with ele%tri%al %harges in some way& The brain %an be stimulated by a probe whi%h has been mildly ele%trified, and the patient will then re%all something that had happened earlier in his life, a s%ene, a sound or a series of thoughts& These memories tend to ta4e on all the semblan%e of reality of a dream& The ele%tri%al ingredient in the thought pro%ess is now measured by a 9ery sensiti9e instrument, the ele%troen%ephalograph, whi%h %harts the ele%tri%al a%ti9ities %aused in the brain by thin4ing or e9en by dreaming& 2ut still, no one has de%ided what a thought maybe unless it something whi%h lea9es a small imprint on %ertain tissues of the brain& *n Huna, things in9isible and intangible are %onsidered Aust as material as things whi%h register their =ualities on one of the fi9e senses& ,ll substan%e, tangible or not, is %alled :mea:& .e ha9e no word in 'nglish to mat%h it& So, to the 4ahunas from the earliest times, TH+()HTS .'/' TH*N)S& ,nd, as they tra9eled about the world, they left this and other %on%epts s%attered among the peoples whom they 9isited& *n ,sia, parti%ularly in parts of what is now [p& 78$

*ndia, there may still be found 9ery definite indi%ations that the 4ahunas had passed that way& They taught that bringing the High Self into %lose integration or union with the low and middle sel9es was the true goal of li9ing& *n *ndia, this belief ga9e rise to 0oga, :the S%ien%e of (nion:& From 0oga the idea of the three sel9es passed into Hinduism, and, with the passage of time, be%ame %ontaminated by other beliefs& Today in *ndia, the basi% Huna beliefs %an still be re%ogni>ed, but they are badly distorted& *n Theosophy, whi%h was made up largely of borrowings from 0oga and Hinduism, one may often read, :Thoughts are things:& +ne may read of mana, or 9ital for%e under the name of :prana:, but the three sel9es ha9e be%ome :se9en bodies:, and 9ehi%les and sel9es are mixed together so that their true identity %an no longer be re%ogni>ed& 1sy%hology has been %alled :the s%ien%e of %ons%iousness:, but it fails dismally to re%ogni>e %ons%iousness when it is found in the possession of the spirits of the dead, the sur9i9al of whi%h has been well pro9en by the new s%ien%e, 1sy%hi% S%ien%e, the outgrowth of earlier psy%hi%al resear%h& The dead return--and this is the point of importan%e to our dis%ussion--TH'0 2/*N) 2,5F TH'*/ M'M+/*'S .*TH TH'M& This fa%t has thrown all theories %o9ering the nature of thought out of line for the psy%hologists and physiologists& They %annot explain it, so they prefer to ignore it& They are also for%ed to ignore the fa%t of the human :will: although it shows itself in the a%ti9ities of the spirits who return& *f the modern materialisti% psy%hologist would [p& 7 $ [paragraph %ontinues$ :strain o9er the gnat: of the Huna %on%eption of an idea %harged with 9ital for%e and :will: for%e from the middle self, he would %ertainly refuse to :swallow the %amel: whi%h is now to be sele%ted from Huna for presentation& The 4ahunas not only taught that thoughts were things, but they also explained that they were made of 9ery real substan%e, e9en if this were in9isible as well as intangible& This was %alled :a4a: or :shadowy: substan%e& *t was to be found in the in9isible :double: surrounding and interpenetrating the physi%al body& 'a%h of the three sel9es was said to ha9e a body of the shadowy substan%e, and in these they li9ed as spirits after death, as well as in life& The shadowy double or :4ino a4a: was the mold of the body& *t pro9ided the mold into whi%h the seed or the embryo %ould grow, and it expanded to mat%h growth in si>e& S%ien%e is ta4ing slow steps in the dire%tion of the redis%o9ery of the shadowy body& *t has now re%ogni>ed it as a :field: whi%h surrounds the seed and guides its growth and expansion& 2ut no s%ientist has yet approa%hed the Huna %on%ept of a thought ha9ing a similar field--a shadowy body made of the same shadowy substan%e, and %arried as a memory, not in the physi%al brain, but in the shadowy body of the man& *t goes without saying, that, e9en should a s%ientist a%%ept the fa%t of the shadowy bodies of thoughts, he would probably reAe%t the idea that su%h thought form stru%tures were sturdy enough to sur9i9e physi%al death and to be preser9ed as memories for use by man as a spirit&

The 4ahunas belie9ed that the low self has a shadowy body whi%h replenishes its substan%e and [p& 77$ from whi%h enough material may be ta4en at any time to form a 9ery small :body: to surround ea%h thought as it is made by an a%tion of the %ons%iousness of the sel9es and by the use of the 9ital for%e& ,s ea%h tiny idea in its new shadowy body is made, it is tied by a thread of the shadowy material to the thoughts whi%h ha9e gone ahead and to those still to %ome& *n this way a :%luster: of thought forms is %reated to embody ea%h related set of ideas& +n%e a %luster of ideas is gi9en to the low self to preser9e, it be%omes a memory& The tiny threads of in9isible shadowy substan%e whi%h %onne%t thought forms, also %onne%t the whole of the indi9idual with things on%e %onta%ted& This point brings up a pe%uliar =uality of the shadowy body substan%e& *t is ST*5F0 and it %an ST/'T5H almost indefinitely& *f a person tou%hes the hand of another person, the shadowy body substan%e of ea%h may sti%4 as if two blobs of soft taffy were pressed together and then pulled apart& *n pulling apart, a long thread of the shadowy substan%e is drawn out and remains as an in9isible atta%hment %onne%ting the two people& '9erything one tou%hes be%omes atta%hed to one by an in9isible shadowy thread, mu%h as a spider, upon tou%hing a twig, fastens the end of a strand of web to it before spinning out more of the strand& These shadowy strands %an also be formed when a thing is tou%hed by the sight of the eyes, and perhaps by hearing or smelling them& 2ut the tiny threads so formed amount to little or nothing unless they are strengthened by being put to use& *f two people meet, plan experiments together in telepathi% sending of mental ideas or images, and [p& 7@$ ma4e a good %onta%t, a %ord or strand of threads %onne%ts the pair& .hen they are apart and ready to experiment, their low sel9es ;who ha9e an instin%ti9e way of 4nowing how to do %ertain things, Aust as birds ha9e of 4nowing how to build nests< rea%h out, following the %onne%ting shadowy strands and find ea%h other& ,long the threads they %ause a %urrent of 9ital for%e to flow, and with the flow of for%e %an be sent reprodu%tions of the thoughts to be transmitted telepathi%ally& The original ideas must be remembered by the transmitter, so they are not sent as messages& They are dupli%ated and the dupli%ates sent& .hen a message sent by this telepathi% method %omes in, the low self of the re%ei9er ta4es the little thought forms and pla%es them in the %enter of %ons%iousness where the middle self %an sense them& .hen they ha9e been properly %onsidered, they are stored in the memory& ,s far ba%4 as the days of Mesmer, the Fren%h word :rapport: was used to name the in9isible, but unmista4able %onne%tion established between the mesmerist and ; < the things he %harged with his 9ital for%e and :will: mixture, or ;7< the subAe%t into whom he had poured it to bring the healing rea%tion& This rapport, we learn from Huna, is made possible by the %onne%ting shadowy

threads& *t has been obser9ed many times that a suggestion %an be gi9en telepathi%ally by an operator to a distant subAe%t& +f %ourse, this is not within the 4en of materialisti% s%ien%e, so the whole matter of rapport has been atta%4ed rather than met with an honest attempt at understanding and explanation& The 9ital for%e may be li4ened to an ele%tri%al [p& 7B$ %urrent, but it does not ne%essarily ha9e to flow& *t %an fill a thing and remain stati%& 2ut when it is guided into flowing or mo9ing in any way by the %ons%iousness of the low or middle self, it %an flow magnifi%ently& (nli4e ele%tri%ity, whi%h gets wea4er and wea4er as the wire lengthens and resistan%e wears it out, the 9ital for%e finds in the shadowy threads a perfe%t %ondu%tor whi%h offers no resistan%e& *t %an flow great distan%es and arri9e as strong as when it started& The shadowy substan%e as well as the 9ital for%e is ,L*?', and both are %apable of a%%epting guidan%e when it is built into them in the form of an idea tin%tured with the :will:& The shadowy substan%e has still another strange %hara%teristi%& .hen rightly handled and filled with 9ital for%e, it %an grow progressi9ely solid& *t %an remain in9isible, or it %an be%ome 9isible& The spirits of the dead, who ha9e often returned to 9isit the li9ing in spiritisti% sean%es, are often expert in manipulating their low self shadowy bodies--these being ta4en a%ross to the other side of life with them at the time of physi%al death& Solidifying stru%tures of shadowy body substan%e are %alled :e%toplasm:& They may appear as thin and hardly 9isible outlines of :materiali>ing: fa%es or forms at sean%es, or they may a%t as molds and be filled solidly with substan%e and so be, to all appearan%e, the dead returned temporarily to life& ?isible e%toplasmi% hands may be produ%ed by spirits to proAe%ting hands and arms ;or simple :rods:< may remain obAe%ts& .hen hea9ily %harged with 9ital for%e ;usually are attending the sean%es< these e%toplasmi% stru%tures [p& 7"$ all the 9ital for%e in an instant and so exert ama>ing strength& *n this way pianos, hea9y tables, and e9en li9ing human beings %an be lifted& ,ll of whi%h brings us ba%4 to the matter of the ideas or sets of related ideas whi%h are %reated by the middle self to be used as the %ore of the suggestions whi%h are to be gi9en& .e %an better understand how the low self ta4es these ideas, as they are produ%ed, and surrounds them with the in9isible shadowy body substan%e drawn from its own :double:& +n%e the idea is en%ased in this substan%e, the %harge of 9ital for%e %an be poured into its e%toplasmi% mold and the further %harge of :will: for%e added to it& This will %ause the low self of the subAe%t to rea%t as to a stern %ommand& The me%hanism is the same no matter whether a hypnotist has made ready the suggestion and implanted it in the subAe%t, or whether one is using selfsuggestion& *n the latter %ase, the middle self, with the automati% help of the low self, ma4es the suggestion and then implants it in the hidden %enter of the low self %ons%iousness& There it will be :out of sight and out of mind: in so far as the middle self is %on%erned, but 9ery mu%h to the fore for the low self, as it is already %ausing it to begin to rea%t& This, 9ery naturally, raises the =uestion of where the middle self li9es and mo9e obAe%ts, or the in9isible and still mo9e supplied by the li9ing who %an use up

%reates the ideas, and, where the low self li9es and stores them& Huna informs us that both sel9es ha9e their own shadowy bodies& That of the middle self is %omposed of thinner shadowy substan%e than that of the low self& -uring normal wa4ing life, the two sel9es blend their in9isible bodies, and thus the middle self, whi%h has no physi%al body of its own, %omes in to li9e as a [p& 7#$ guest and guide with the low self in the physi%al& *t must not be forgotten that the ideas are %reated by the middle self by a pro%ess of reasoning based on remembered things--the memories being supplied by the low self& 2ut after the middle self has made the ideas and %harged them for use as a suggestion, these idea stru%tures and their %harges must be gi9en to the low self to examine, %lassify and store as memories& +rdinarily, a set of ideas so passed down to the low self to be stored as memories, is almost instantly %lassified and stored where it %an be found if needed& 2ut, when a set of thought form ideas has arri9ed %arrying a hea9y %harge of 9ital for%e and a proper addition of :will: for%e to %ommand the low self to rea%t in a%%ordan%e with the idea, the low self is %ompelled either to rea%t or to reAe%t the donation before it %an stow it away as a memory and stop paying attention to it& 0es, the low self %an reAe%t suggestion& +ften it has a set of its own unrationali>ed beliefs whi%h holds ideas =uite %ontrary to what the %ommand in the suggestion idea offers& Thereupon, the low self de%ides for itself that its own idea is better, and refuses to rea%t to the new idea& Now and then a spirit of a dead person %omes ba%4 and mo9es in with the low self, fully or intermittently, or it edges in at times Aust enough to impose its ideas on the low self& This %ondition falls under the heading of ,bnormal 1sy%hology and is popularly mentioned as :obsession: or multiple personality& *f there is this spirit influen%e behind the s%enes with the low self it may be responsible for the reAe%tion of the suggestion Aust as is the presen%e of a %omplexed belief& [p& 7D$ .hat is %alled a :posthypnoti% suggestion: by the hypnotist is one in whi%h the low self is gi9en a built-in time s%hedule for rea%tion in the set of ideas implanted into it& The low self reasons imperfe%tly, but it has a good understanding of the measurement of time and distan%e& .hen the suggestion is gi9en that an a%tion will be performed at a gi9en future time, it will remain aware of the passage of time and will rea%t on s%hedule& The =uestion of whether or not the low self %an re%all e9ents and e9en words spo4en in its presen%e at the time of birth has 9ery little light thrown upon it by Huna& The -ianeti%s theory of L& /on Hubbard ad9an%es the idea that one is influen%ed in later life by un%ons%iously remembered e9ents or spo4en words, these exerting undiminished %ompulsi9e power from the moment of birth onward through life& Su%h obstru%ting sets of ideas ha9e been gi9en the name of :engrams:, and the de9otees of -ianeti%s often spend mu%h time trying to re%all su%h memories in order to render them harmless& Not %ontent with starting at birth to turn up harmful and %oer%i9e %ommandmemories, the :pre-%lear: is often urged in -ianeti%s to pi%4 up memories of similar things all the way ba%4 to %on%eption then, all the way ba%4 through former in%arnations&

.hile Huna ad9o%ates the belief that one usually has se9eral in%arnations, these o%%ur under %ir%umstan%es =uite unli4e those a%%epted by the standard /ein%arnationists, little light being thrown on bringing o9er memories of these experien%es& No me%hanism is indi%ated or named whi%h would ma4e one thin4 that memories made into shadowy body substan%e units are %arried o9er from a past in%arnation [p& 7E$ at the times of rebirth& The Theosophists, who follow the lines of belief laid down by the founders and by some of the later leaders, a%%ept many things gleaned from the beliefs of the people of *ndia, espe%ially from ?edanta, 0oga and 2rahmanism& +ne of the a%%epted beliefs is that memories of past in%arnations may be re%o9ered, and, to explain how this is possible, re%ourse is had to a theory that all e9ents and all thoughts are impressed on what might be %alled the shadowy body of the earth--the :a4asa:& To re%all e9ents in a past in%arnation, one has but to learn to read or re%all %ertain memories preser9ed in the :a4asi% re%ords:& The su%%ess of ma4ing su%h readings, as reported by people o9er a period of years, has not been too impressi9e& Too many ha9e remembered an in%arnation as Napoleon or 5leopatra, and, sad to relate, the memories ha9e not mat%hed& *n the years !"#-"D, few literate ,meri%ans failed to hear about :2ridey Murphy:& -r& Morey 2ernstein hypnoti>ed a housewife and regressed her to past li9es& She reli9ed in detail a former life in *reland as 2ridey Murphy& .hat she said during the periods of hypnoti% tran%e and regression made a boo4, and an in9estigator was dispat%hed by the publisher to *reland to see if e9iden%e %ould be found to substantiate the material& , report was made in whi%h the in9estigator presented a number of his %on%lusions and told why he had rea%hed them--mainly tending to show that the %onditions des%ribed in the hypnoti% state had really existed& The press dis%ussed the pros and %ons& 5hur%h authorities were inter9iewed, and some of them bitterly atta%4ed the belief in rein%arnation [p& 7!$ as well as the 9alidity of the 2ridey Murphy findings& Later, a wordy battle was waged through the pages of maga>ines, some writers trying to pro9e that the housewife had re%alled, under hypnosis, only things told her about *rish life of past years by a %ertain a%=uaintan%e whose name was, a%tually, 2ridey Murphy& The impli%ation was that there had been bla%4 fraud& There were rebuttals, and then silen%e& No authority existed to render a de%ision one way or the other& 2ut the interest in hypnosis and possible regression whi%h had been aroused be%ame general& Many amateur and professional hypnotists tried their hands at it, and some subAe%ts %ame up with 9ariations on the standard pattern of rea%tion& *n 2oulder, 5olorado, /obert .& Huffman, amateur hypnotist, and his %ollaborating subAe%t, *rene Spe%ht, were responsible for the widest 9ariation& ,dding explanations to tran%e statements re%orded on tapes, they also produ%ed a boo4& *t was titled, :Many .onderful Things:, and it told how Mrs& Spe%ht, under hypnosis, was regressed to a time between in%arnations when her spirit was in a :1la%e of rest:& *n the suggestions used to regress her to this point, the word :lo9e: was mu%h used as a part of the tran%e produ%ing formula& .hether or not this %aused the low self of Mrs& Spe%ht to fasten upon the theme of :lo9e: or not is open to

=uestion& *n any e9ent, while in hypnoti% tran%e she des%ribed a %ondition in whi%h her spirit was resting between li9es and was able to see the greater 9erities behind li9ing& The spirit %alled herself the :* am *: during tran%es, and prea%hed a do%trine of lo9e with whi%h she sought to sol9e many [p& @8$ problems whi%h were laid before her& She too4 up passages from the 2ible and assigned new meanings to them--and on%e more there de9eloped %ontro9ersy and antagonism& 2ut for some reason or other the newspapers ga9e this experiment s%ant noti%e& .hat we do not understand, we fight and fear& This is true the world around and it has been that way in all ages& Not understanding the nature of suggestion or what ma4es it wor4, the publi% has %ome to distrust it& Some religious organi>ations ha9e %ondemned the use of hypnosis, and the Theosophists ha9e been issuing warnings against its use for many years, although the founders ad9o%ated the use of mesmerism for healing purposes and proudly told of how their 5olonel +l%ott had healed fifty %ases of paralysis in 5eylon by the use of that benefi%ial power& '9en the astute founder, Madame Helena 2la9ats4y, failed to re%ogni>e the fa%t that mesmerism and hypnosis differ only in the matter of how mu%h or how little suggestion is mixed with how mu%h or how little 9ital for%e and :will: for%e& Later Theosophists ha9e usually preferred to ta4e no %han%es& ,%%epting the authority of the di%tionaries rather than that of the founders, they ha9e %hosen to %onsider mesmerism and hypnotism one and the same thing& The main argument against hypnosis was, and %ontinues to be, that if one is on%e :dominated: by the will of another, the domination %ontinues to a large degree, and, worst of all, the rapport whi%h is established between operator and subAe%t is a bond whi%h %annot be bro4en& *t ties, it is explained, the dominated one to the operator for life, and %ontinues to tie him for, perhaps, all following in%arnations& [p& @ $ [paragraph %ontinues$ The ability to %ontrol a subAe%t for e9il purposes, o9er miles of distan%e and years of time, is exaggerated and 9iewed with great alarm& The horrible example of a bla%4 s%hool of 0oga pra%titioners, who misuse hypnoti% power is often pointed out& Little e9iden%e of this master-sla9e relationship between operator and subAe%t has e9er been produ%ed, but the la%4 of understanding of what really happens in the use of suggestion has fertili>ed the ground of fear& .ith the in%rease in the numbers of amateur hypnotists in re%ent years, %ries of alarm and indignation began to arise on e9ery side& The %onsensus of opinion seemed to be, :They shouldnCt be allowed to tamper with the human mindG: *n response, the state legislatures set to wor4 to ma4e laws forbidding the use of hypnotism-mesmerism to all who are not trained to stringently high standards in the dental or healing professions& Fortunately, no laws are being passed to en%roa%h on personal liberty and to pre9ent the use of suggestion by oneself on oneself& Self-suggestion is safe to use e9en if all the horrendous dangers of hypnotism, pointed out by su%h Theosophi%al writers as .illiam H& 6udge and -r& )& de 1uru%4er, had been pro9en to be 9alid e9en to a small degree&

-r& de 1uru%4er, as =uoted in a re%ent boo4 of gathered Theosophi%al writings titled, :Hypnotism-Mesmerism and /ein%arnation:, ;see page D#< says, :,utosuggestion, whi%h means suggestion pra%ti%ed upon yourself, is always right, and we should pra%ti%e it %ontinually, if it means merely suggesting to oneself night and day and all the time pi%tures of [p& @7$ spiritual and moral and intelle%tual strength, self-%ontrol, and impro9ement-things of beauty, of glory, of holiness, of purity, of %harity, of 4indnessI in short, all the great and noble 9irtues& ,utosuggestion in this sense is right be%ause it is simply tea%hing oursel9es& & & &: ;*t will be noted that nothing is said here of the use of autosuggestion to help heal oursel9es& Some of the writers represented in this boo4 lean to the belief that healing may pre9ent suffering and so the paying off of bad 4arma, but if this ar%hai% belief were to be followed to the logi%al extreme, all forward loo4ing Theosophists would at on%e set about torturing themsel9es&< To sum up, we may %on%lude that suggestion made by a moral operator and %ontaining only benefi%ial and good ideas, %annot be harmful& *f the rapport between operator and subAe%t should by %han%e remain unbro4en for many in%arnations, then, by the same argument it would ha9e to be admitted that ea%h of us builds thousands of strands of shadowy substan%e %onne%ting us with others in a definite form of rapport& *f this is so, it is una9oidable, and we will not go too far wrong in adding one more strand to a good hypno-therapist& *n self-suggestion, there %an be no danger of domination by anyone other than oneself& Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis, by Max Freedom Long, [ !"#$, at sa%red-texts&%om [p& @@$

5hapter @ Mesmerism may be said to be as old as the serpent, and hypnotism as old as -r& 2raid, for he %oined the name for it& Self-suggestion--%alled also autosuggestion and auto%onditioning--had an obs%ure beginning in Fran%e around the time of .orld .ar & 'xperimenters had been playing with the me%hanism long before that, but the first real attempt to des%ribe the pro%ess and the results to be obtained through its use %ame at this period& -r& Freud, of ?ienna, had already partly identified the low self of Huna under the name of the :id: and had dis%o9ered the :%omplex:& Then %ame the first real ad9an%e& -r& Frederi%4 1ier%e, a professor in one of the leading New 'ngland uni9ersities, and a psy%hologist, %han%ed to be 9a%ationing in Swit>erland& .hile bowling, he made the dis%o9ery that when attention was withdrawn from his hand and the ball it held during a period when his attention was attra%ted to something other than the game, the strength left the hand and it relaxed& .ith the attention again turned to the hand, the strength and mus%ular tenseness returned& This set him to thin4ing& He had been pu>>ling o9er the

obs%urities and empty spots in the writings of a Fren%h experimenter, and had %ome to reali>e that self-suggestion was diffi%ult to administer to the inner and hidden self& He guessed that in a state of physi%al relaxation [p& @B$ [paragraph %ontinues$ ;this substituting for the :sleep: suggested to a relaxed patient in hypnosis< the suggestion might be administered mu%h better& There followed a series of experiments whi%h resulted in the in9ention of a spe%ial relaxation method& He named it :-e%ubitus:, and when ba%4 at the uni9ersity, began tea%hing some of his pupils to use the relaxation method as a part of self-suggestion& He found that about nine out of ten of the students learned the method easily, and that all were mu%h benefited& Soon he set to wor4 writing a boo4 about it& -r& 1ier%e %alled his boo4, :Mobili>ing the Mid-2rain:, for he a%%epted the theory of the day whi%h di%tated the belief that all %ons%iousness must be resident in the brain tissues& *t was published and attra%ted mu%h attention in psy%hologi%al %ir%les before it was e9entually allowed to go out of print--and was more or less forgotten in the fury of the battles whi%h were de9eloping between the se9eral s%hools of psy%hologi%al thought& 2eha9iorists did battle with Freudians& -r& 'mile 5oue rose into the limelight and faded out of it with his 9ersion of selfsuggestion and his formula, :'9ery day in e9ery way, * am growing better and better&: True, e9eryone tried the formula and hoped to get results similar to those produ%ed by -r& 5oue& 2ut they had not been taught how to %onstru%t a powerful suggestion or to relax physi%ally in order to administer it& 1sy%hology drifted into the doldrums and remained there& Meantime, at -u4e (ni9ersity, -r& 6& 2& /hine was waging a war of his own on Materialism& 2asing his wor4 on the mathemati%s of %han%e happenings, he enlisted his students in the wor4 of experimenting with extrasensory per%eption& :'& S& 1&: be%ame a [p& @"$ byword in many %ir%les, and his boo4s, while limited in their %o9erage of a subAe%t already more fully explored in 1sy%hi%al /esear%h, %arried the weight of the use of an a%%epted resear%h method& He %on9in%ed many open-minded people that there was su%h a thing as telepathy, also that %lair9oyan%e was a fa%t and that it %ould be demonstrated& His demonstrations of the power of :mind o9er matter:, ;or psy%ho4inesis--:1& F&:< were hard to ignore& The Materialists gradually learned to handle him with %are& He wrote boo4s, and he had the expe%tant ear of the publi%& -u4e (ni9ersity be%ame a monument to the open and in=uiring mind& To this uni9ersity %ame -r& Hornell Hart, and it was he who was destined to re9i9e publi% interest in self-suggestion after a period of dorman%y lasting o9er two de%ades& -r& Hart, surprisingly enough, was not a member of the fa%ulty in the department of psy%hology& He headed the department of so%iology, and it may be that his main interest was, at least at first, in finding some way to help students to fit more smoothly into the so%ial stru%ture of the %lass room and of the life flowing around the uni9ersity outside its gates& The students were of both sexes, the men often married, with families to support, while some were fresh from military ser9i%e& Many found it 9ery hard to fit into the new %ir%umstan%es in whi%h they found themsel9es&

The daily %hange in moods of the students was great& Some days they were happy and %heerful& +n other days they might be deeply sun4 in a mood of dis%ouragement, fear, resentment or anger& +ften they had the :blues: for no as%ertainable reason& [p& @#$ -r& Hart set about finding a remedy in auto%onditioning for this painful up-anddown %hanging of moods from day to day& He as4ed the help of his students to wor4 out a remedy, taught them the few simple things they needed to 4now, and set them to testing out auto%onditioning& He had the students 4eep and %hart re%ords of their ups-and-downs in the matter of moods& The moods were roughly %lassified from the bla%4est up to the lightest, most pleasant and most helpful& The :Mood-Meter: was de9eloped, %onsisting of a %hart of moods and a method of re%ording %hanges in mood, both when using auto%onditioning and when failing to do so& The su%%ess of this series of experiments was so mar4ed that there %ould be no =uestion of the 9alidity of the results or of the outstanding benefits gained& *t was found that almost all of the students %ould learn to auto%ondition =ui%4ly and with little trouble& This fa%t made almost e9ery reader of -r& HartCs boo4, :,uto%onditioning:, wish to use the method and share its benefits& These were surprisingly great %onsidering how little time or effort needed to be expended& 2y the summer of !"D, -r& Hart was in demand as a le%turer and tea%her, tra9eling as far as Los ,ngeles to tea%h his method and explain its 9alue& His main effort may ha9e been to %on9in%e his audien%es that auto%onditioning is so benefi%ial that it should be learned by almost e9eryone, and that it is easy to learn as well as perfe%tly safe& The theory whi%h he ad9an%es in his writings is based on a belief in the :id: or sub%ons%ious as propounded by the late -r& Freud and as a%%epted by all [p& @D$ psy%hiatrists who hope to get employment in our go9ernment hospitals& The middle self of Huna--popularly 4nown as the %ons%ious mind--he often %alls the :real self: while the low self or sub%ons%ious he %alls the :id:, the :inner re%epti9e mind: or the :un%ons%ious mind:& -r& Hart des%ribes auto%onditioning as a form of post-hypnoti% suggestion in whi%h the indi9idual, standing as the real self, gi9es the suggestions to the inner re%epti9e self& There is no re%ognition of the fa%t that these two sel9es are separate indi9iduals& Hypnosis has the basi% meaning of :sleep %ausing:, and it is pointed out that while the general me%hanisms of hypnosis are used to some extent, sleep is not at all a part of auto%onditioning& *f one goes to sleep, he warns, no results are obtained& No attempt is made to present a theory to explain hypnosis& *t is presented as something we now ha9e %ome to a%%ept as explored in full and pro9en out in so far as the suggesti9e phenomena are %on%erned, e9en if what lies behind them, hidden in %ons%iousness, remains a mystery, a tangle, or a starting point for %ontro9ersy& .ith interest in autosuggestion and hypnosis beginning to grow as early as the year !BE, there had been offered se9eral %orresponden%e %ourses, some of them of the inexpensi9e :%at%h penny: 4ind, and a few laid out most , often with the

%oining of a new 9o%abulary of psy%hologi%al terms& Some one of the se9eral popular theories purporting to explain suggestion was usually gi9en with arguments to support it& .here interest is found awa4ening in a spe%ial field, there are usually those who appear to offer a [p& @E$ new theory purporting to explain e9erything, and, as in the %ase of the boo4, :Many .onderful Things:, whi%h ga9e its 9ariation on hypnoti% regression into past li9es, a boo4 by -r& /olf ,lexander %ame into the self-suggestion field in !"B& His boo4 is titled, :5reati9e /ealism:, and in it he goes well beyond the boundaries of ordinary suggestion, 9enturing into the realms of metaphysi%s at times& He %onsiders autosuggestion to be a form of suggestion whi%h we %an gi9e to the sub%ons%ious while fully awa4e and not in e9en the lightest state of hypnoti% tran%e& ,utohypnosis, on the other hand, he des%ribes as the gi9ing of suggestion to the sub%ons%ious when it is in a state of tran%e, be it e9er so light, or e9en 9ery deep& He adds the information that one %an often learn to use autohypnosis more easily if one first allows a hypnotist to administer hypnosis, throw one into a state of tran%e, and gi9e one post-hypnoti% suggestion to the effe%t that, at any later time, one need only spea4 a :trigger word: of %ommand to %ause oneCs sub%ons%ious to bring about the state of tran%e needed to ma4e it re%epti9e to new suggestion& )oing still farther, -r& ,lexander offers the theory that we are all hypnoti>ed to a %onsiderable degree by what has happened to or around us in our li9es& He seems to blame many of our personality troubles on this form of hypnosis-without-ahypnotist, and he offers a method whi%h he %alls :self-reali>ation: to be used to dehypnoti>e oursel9es& The use of this method is urged as a preliminary to the administering of autosuggestion& *t is also to be used as an antidote to remaining in a suggestible [p& @!$ tran%e to some extent after the use of autohypnosis& Mention must be made of another writer of this general period when autosuggestion was on%e more attra%ting interest& ,lfred For>ybs4i, in his boo4, :S%ien%e and Sanity:, wrote at length about what false meanings atta%hed to words %an do to throw indi9iduals off the line of normal mental and emotional balan%e& He pointed to many instan%es in whi%h a misunderstanding of the true meaning of a word has %aused an emotional disturban%e& /easoning, being based on a %orre%tly understood set of word meanings in many instan%es, has been found to be faulty, and faulty reasoning %an bring on emotional troubles to mat%h& His reasoning is sound and his thin4ing has %olored mu%h in the realms of psy%hologi%al %onAe%ture, but he has added little to our 4nowledge of the theory or me%hani%s of suggestion itself& +ne of the latest boo4s to enter the general field, is :Hypnotism Handboo4:, by 5oo4e and ?an ?ogt& *t is a %areful digest of the standard methods used in administering hypnosis in professional %ir%les& *nit the authors dis%uss the se9eral s%hools of psy%hologi%al thought and their theories, but state %andidly that as yet we do not 4now what hypnosis a%tually is& Howe9er, they are =ui%4 to add that we %an %lassify rather well the things whi%h suggestion %an bring about, and 4now enough of the pra%ti%al appli%ation of the mysterious mind for%e to use

it 9ery well& They =uestion the theory that all is :%onditioning: ;forming new rea%tion habits by repetition<& They %all attention to what follows when a hypnoti>ed subAe%t is %ommanded to be alert and normal in e9ery way ex%ept that he will remain open to suggestion& The subAe%t, under su%h %ir%umstan%es, appears to [p& B8$ thin4, reason, perform his usual wor4, and in e9ery way to gi9e e9iden%e of being in a normal %ondition, ex%ept that he responds instantly to the orders of the hypnotist& *t must be agreed that the theory of %onditioning would ha9e to be stret%hed to the brea4ing point to a%%ount for this type of rea%tion& .hile :Hypnotism Handboo4: is intended for the use of professionals, it %an be read with profit by anyone wishing to 4now what the generally a%%epted ideas are %on%erning self-suggestion, and what methods are proposed for the use of the professional hypnotist desiring to help a subAe%t learn to a%ti9ate in himself suggestions gi9en beforehand by the therapist& The authors appear to ha9e little enthusiasm for the use of self-suggestion when the professional is not first %onsulted and allowed to earn his fee& They admit that while there are methods whi%h %an be used to learn the use of autohypnosis without the help of a hypnotist, these methods :re=uire prolonged training:& 0oga pra%ti%es are mentioned as examples of one long and diffi%ult method of learning to use the art& This %on%lusion is sharply %ontradi%ted by the statements of -r& 1ier%e and -r& Hart, both of whom found that their students learned to use selfsuggestion with ease in a matter of a few days, be%oming almost expert inside a period of a month or two& *n %on%luding this short summary of %onditions surrounding self-suggestion, it may be said that the system is so simple that all of the methods of use whi%h ha9e been ad9o%ated outside of professional %ir%les are effe%ti9e and pra%ti%al& *t is in understanding what one is doing and why, that a la%4 may be felt& ,lmost anyone %an learn to write his name by patient pra%ti%e, but if he %an first learn to re%ogni>e [p& B $ the letters and learn the sounds for whi%h they stand, the setting down of the signature will ha9e 9astly more meaning and signifi%an%e& 5oming to 4now Huna, is li4e %oming to 4now the alphabet of psy%hology and learning to read the sounds of the letters& .e do anything better after we ha9e learned why ea%h step is to be ta4en& Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis, by Max Freedom Long, [ !"#$, at sa%red-texts&%om [p& B7$

5hapter B (sing self-suggestion is a simple pro%ess whi%h may be di9ided into three stepsJ First, =uite naturally, one must de%ide what is to be suggested to the low self by

the middle self--to the sub%ons%ious by the %ons%ious mind self& Se%ond, one relaxes the body, stills the trains of thought that may be running through the mind, and, when the low self is in this way made ready to a%%ept suggestion, the third step is ta4en& This third step is to gi9e the suggestion to the low self either aloud or silently& +ne may su%%eed in getting some response from the low self on the 9ery first attempt to use self-suggestion, but usually it ta4es a little period of pra%ti%e before one gets a full and swift response& Now let us elaborate and detail the steps& *t is best to begin with something 9ery simple and easy& *f the ultimate goal is a hard one li4e brea4ing a habit su%h as that of smo4ing or o9ereating, it is best to wait until the low self has been taught by easy stages to a%%ept suggestion on lesser things, and has, be%ome a%%ustomed to rea%t properly to bring about little %hanges& +ne learns to %rawl, then to wal4, and then to run& ,n attempt to re9erse the pro%ess and start with the running %annot help but be a waste of time& , bit of theory needs to be %onsidered at this point& ,ll who ha9e learned to use suggestion agree upon thisJ 0+( as the middle self, must ha9e faith [p& B@$ that what you suggest is possible and good and desirable& 0+( must %lear your mind of doubt, otherwise you pass on the doubts to the low self, and pre9ent it from belie9ing what you tell it is going to ta4e pla%e& *t is diffi%ult at first for the middle self to belie9e that what it suggests to the low self will be brought about by it with swift and effortless wor4 behind the s%enes& )oing slowly and learning that the low self is responding, e9en if 9ery slightly, will ma4e all the differen%e& :Nothing su%%eeds li4e su%%ess: is an old saw whi%h applies here to perfe%tion& Nothing builds %onfiden%e in the middle self as does the dis%o9ery that the low self is a%tually responding& , simple little test of self-suggestion is one ha9ing to do with the yawn& For some reason, as we all 4now, a yawn is something that %arries an almost ludi%rous suggesti9e power& The low self seems almost unable to resist it& Let one person in a room begin to yawn, and soon others will begin to feel an almost un%ontrollable desire to yawn& Ma4e this test on your low self& *t is self-suggestion in its simplest form& Try it and see if you are one of the ninety out of a hundred who %an gi9e this suggestion effe%ti9ely on the first attempt& )et off by yourself where you will not be disturbed for a short time& Sit down and ma4e yourself 9ery %omfortable& /un your attention o9er your legs, arms, hands and where9er you find the mus%les are not relaxed, ma4ing them relax their tension& The fa%e and Aaw mus%les and those of the hands are the ones most apt to be slightly tense, and the mind will always ha9e to be slowed down and its thought trains stopped so that there is a relaxation of thin4ing a%ti9ities or mental tensions& *t may ta4e se9eral [p& BB$ minutes, and on this first attempt to relax it is well to do a good Aob be%ause you will be setting a pattern of sorts for your low self to follow in subse=uent periods of relaxation&

.hen you %ome to feel relaxed and resting in body and mind, begin slowly and without effort to ma4e a mental pi%ture of yawning& There is a great differen%e between the ways people ma4e mental pi%tures of a yawn& No two will do it exa%tly the same way, but that ma4es little differen%e as long as the basi% idea of a yawn is brought into the fo%us of %ons%iousness& 0ou may pi%ture others yawning, or yourself, or you may tal4 about yawning in words--silently or aloud--tal4ing to yourself& Feep dwelling on the idea of yawning, imagining yourself yawning and enAoying it& 0our low self may respond almost the moment you begin to thin4 of a yawn, or it may ta4e time--up to se9eral minutes--but soon it will a%%ept the idea and the mental pi%ture whi%h you are holding with the intention that the low self will a%%ept it as its own and rea%t to it& .hen it does a%%ept the idea, it will %ause the yawn& *t may %ause a whole series of yawns, and if so, be sure you enAoy them, lest you outline another response pattern that is not good& ,lways tell yourself ;and the low self will hear you< that the thing suggested is good and pleasant& Then be sure that you ta4e time to enAoy whate9er it is after the low self suddenly brings it about& This holds true in e9erything, e9en in enAoying fresh %ourage after selfsuggesting it and ha9ing it repla%e fear of failure in some situation, or e9en after suggestion has %aused the low self to stop a nagging pain or a bothersome worry %y%le whi%h is 4eeping you awa4e [p& B"$ at night& The low self lo9es praise& 2e =ui%4 to say, :FineG )ood AobG .ell doneG: The low self is another :self:, a%%ording to Huna& 2elie9e this or not, as you please, but address it as you would a %lose friend with whom you li9e in the body, and who %an do things with the body and with your feelings and energy whi%h you %annot do& 5all it :0ou: and gi9e it =uiet orders if you wish& +r, if you ha9e learned to tal4 to your low self through the use of the pendulum, and ha9e learned by what name your low self li4es to be %alled, use that name& The two sel9es are so %losely asso%iated in the body that one may also say :.e: if the middle self is planning to do its 9ery best to help bring about %onditions whi%h are to be desired, su%h as %onditions in whi%h one begins to ma4e more friends& *n su%h a %ase one might say, :.e are going to begin tomorrow to do the things whi%h will ma4e friends for us& .e will be %heerful and friendly and will ta4e a genuine interest in those we meet& .e will be T/(L0 interested in them and the things they do, say, thin4 and desire& .e will do what we %an to help them, and soon we will ha9e friends all around us who will lo9e and help us in turn&: *f you ma4e up your mind 9ery firmly to wor4 to a%%omplish something, half the Aob is done& The other half is to get the low self to belie9e that you are firm in your determination and to share it with you& 6ust ma4ing the de%ision as a middle self, with the low self only notified of what you ha9e de%ided to do will get you little help from it& *n fa%t, it may trip you up before you go far& To ma4e the low self share your determination and do its 9ery important part to bring about the new %ondition, you must ta4e [p& B#$ time to relax the low self in the body, ma4e it ready to a%%ept the suggestion, and then gi9e the suggestion& 0ou may repeat the gi9ing of the suggestion a number of times before you get the full %ooperation of the low self, but in time it will begin to pull its share of the load& There are two ways in whi%h the low self rea%ts& +ne way is to start, upon being

gi9en a %ommand with suggestion, to do something it already 4nows how to do, su%h as %ontrol a bodily pro%ess or imitate a way of doing things whi%h it has obser9ed, or to do things whi%h it 4nows well how to do, but whi%h it does not li4e to do& This first way is true :%onditioning:& The se%ond ma4es use of things already 4nown, simply %ausing them to be put into a%tion, as does the hypnoti% %ommand to a subAe%t to a%t li4e a dog& The subAe%t does not ha9e to learn to a%t li4e a dog& He already 4nows enough about dogs to be able to imitate bar4s, growls and waggings& 5onditioning begins at the 9ery beginning& .hen you tea%h a expert at it and taught him a new follow one after the same way& dog to do a tri%4 by ma4ing him do it o9er and o9er until he is obeys your order immediately, you ha9e :%onditioned: him or set of %hain rea%tions in whi%h thoughts and mus%ular mo9ements the other& .e %an train the low self to perform tri%4s in exa%tly

Learning to use a typewriter, or to write, or spell or s4ate, %ome under the heading of %onditioning& ,lmost e9ery word you write on the typewriter or with a pen is a tri%4 in itself& Li4e the %ommand to the dog to :sit up:, we learn a whole series of %ommands or things whi%h stimulate the %onditioned response& +ne sits down at the typewriter and thin4s [p& BD$ of a word or of a single phrase& This thin4ing is all the %ommand the trained or %onditioned low self needs& *t types the word or phrase& *t also spells the word& 0ou, the middle self do little more than stand by to de%ide what triggering %ommand thoughts are to be de%ided upon and gi9en to the low self& The team wor4 between the two sel9es is a thing wonderful to %ontemplate& 2ut we must not forget that we had, in the beginning, to tea%h the low self day after day to respond to the thought or sound of a word and to learn to spell it& .e must remember the first slow words and lines on the typewriter before the low self learned or was %onditioned to that s4ill& The amusing test with the yawning may be %arried on further and into the realm of a %onditioned reflex ;as su%h things are often %alled<& ,ll that is needed is to tea%h the low self to respond to the %ommand, :0awn:& +n%e it learns to respond after a series of relaxation and suggestion sessions, you need only gi9e the %ommand, :0awn:, and in short order the low self will respond by ma4ing the whole man ha9e an irresistible desire to yawn, and by following up with the yawn itself& 0ou %an e9en tea%h the low self to respond with a yawn to a %ommand gi9en in some other way& The sound of a bell %ould be used, or some other word& *t is all a matter of training& *t is all but impossible to tell exa%tly where triggering off a %onditioned rea%tion %hain ends and where the use of suggestion to set the low self into motion begins& +ne seems to run into the other& That is why it is best to repeat suggestions& The low self will ha9e its response =ui%4ened ea%h time we re%all the idea gi9en in the suggestion the day before and [p& BE$ present it anew& 'a%h time the idea is re%alled and re%harged with :will: and 9ital for%e, then gi9en ba%4 to the low self, the fresh %harge stimulates proper and %ontinuing a%tion& +n the other hand, the repetition, on%e rea%tions start to %ome along regularly, a%ts to %ondition or train the low self and pro9ide it with a habit of doing %ertain things in %ertain ways, also doing them more and more s4illfully as the

rea%tion is learned and be%omes more and more automati%& The low self is a %reature of habit& +n%e it has learned to do a thing in a %ertain way, it uses the same ideas ea%h time as a pattern by whi%h to wor4& .hen a new pattern is gi9en to it, %onsiderable pressure of the suggesti9e order must be exerted day after day until the low self is made to stop trying to use the old pattern and a%%ept the new& Trying with only the middle self :will: to for%e the low self to gi9e up an old pattern or rea%tion, while a%%epting for use a new and different pattern, leads to 5hur%hillian :2lood, sweat and tears: in many %ases, espe%ially where we find nar%oti%s, toba%%o or al%ohol being used habitually& Suggestion, whi%h adds massi9e ingredients of 9ital for%e to the new pattern ideas, ma4es the :will: a hundred times more effe%ti9e by gi9ing it a tool with whi%h to wor4& The :will: may be li4ened to a man trying to pull a nail with his fingers& The %harge of 9ital for%e may be li4ened to a %law hammer, and with the hammer, the nail %omes out of the wood with ease& Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis, by Max Freedom Long, [ !"#$, at sa%red-texts&%om [p& B!$

5hapter " The ma4ing of the idea to be used in self-suggestion is a simple matter if the idea is to be simple and familiar& +ne finds no diffi%ulty in re%alling all memories of yawns whi%h may be needed to wor4 o9er and draw upon so that a fresh mental image of a yawn %an be %onstru%ted& Nor does one ha9e to put more than a small amount of 9ital for%e and :will: into the idea before it is %alled to the attention of the low self and begins to a%t as a suggestion& 2ut when it %omes to ma4ing a general idea whi%h may in%lude se9eral steps or stages to %omplete an a%tion or to bring about a new %ondition in the body or surroundings, the low self %annot help mu%h& *t %an gi9e all the memories needed by the middle self to wor4 with, but it does not say gleefully, :HeyG thatCs something * 4now all aboutG So you want me to yawnK Stand ba%4 and gi9e me time& *Cll yawn for you, and howG: *f one plans to %onstru%t a set of idea images whi%h will be used to suggest something new to the low self, or something whi%h will for%e it to %hange a fixed habit it has already de9eloped, the low self may loo4 on silently and with apprehension& *n some %ases it may be frightened and 9ery doubtful, or it may be rebellious and headstrong, already de%iding that it will resist& *t is the better part of 9alor to be %autious in [p& "8$ ma4ing oneCs approa%h under these %onditions& The middle self will do well to wal4 %arefully around and around the proposition, 9iewing it from all angles before getting down to wor4 on it& +ne of the easier approa%hes, and one whi%h brings delightful results with 9ery little effort, is to be found in setting the mood for next day& .e all tend to

fall into the habit of %arrying %ertain moods around with us day after day& *f something happens to %hange the mood to a lower or dar4er le9el of :blues: or dis%ouragement or fear, then we li9e at that le9el for a time& +r if an e9ent is su%h that it ma4es us ex%ited, happy, eager or %onfident, we rise to that le9el for a time, enAoying it to the full, and then, as the old habit pattern brings pressure to bear on the low self, we sin4 ba%4 to the usual le9el& -r& HartCs method of raising and 4eeping the mood le9el has been dis%ussed& *n -ianeti%s and S%ientology a similar effort was made and the mood le9el was %harted as :tone:& Tone le9els were numbered from low to high and the things whi%h %aused low tone were listed in %ontrast with the things whi%h %aused high tone& The high tone le9els were pointed out to be identifiable by %omparison to oneCs 9iews on life and oneCs daily a%tions& The goal and %riterion were normal li9ing& Normal li9ing in%luded among other things the a%%eptan%e of responsibility su%h as is found in marrying, earning a li9ing and ser9ing the general so%ial stru%ture of the %ommunity by ha9ing %hildren and rearing them well& +ther and less diffi%ult things were also listed as normal, and the indi9idual was urged to get rid of his :engrams: as fast as possible so that a rise in tone %ould be more rapidly a%%omplished& [p& " $ *t all boils down in the last analysis to something whi%h must be ta4en up and %onsidered before the mood le9el is atta%4ed& This is the matter of getting oneself to .,NT to ma4e a %hange for the better& +dd as it may seem, a 9ery %onsiderable number of people are found who are so %omplexed or so influen%ed by obsessing spirits that they do not wish to be happier--to ha9e the happiness that %omes with the brighter moods& For these indi9iduals and the ones who are psy%hoti%ally deranged and who li9e in a mood of unreasonable ex%itement and %ontinuous exhilaration, negle%ting the duties of life, self-suggestion is not the answer& They need a psy%hiatrist& *f the mood into whi%h they sin4 be%omes too low and dar4, there is gra9e danger of a stay in a mental hospital& There is the benefit of better health and energy to be had by using selfsuggestion, and if one finds in oneself no interest in feeling a%ti9e, alert and physi%ally and mentally fit, that also is a danger sign& .hat we ha9e %ome to %all :psy%hosomati% illness: %omes from bad mental %onditions, and many who are ill fall under the %lassifi%ation of those who :enAoy illness:& These also need mental therapy from a do%tor rather than urging to try to get past their hea9y %omplexes or obsessions and on with the use of self-suggestion& The maAority of us, howe9er, are near enough to being normal, e9en if subAe%t to mood and other %hanges& Self-suggestion is for us if we %an o9er%ome the habit of li9ing ea%h day with %hanges of any 4ind resisted by the low self, and %an sit down and ta4e sto%4 of our li9es, oursel9es, our rea%tions to those around us and our attitude toward the wor4 we [p& "7$ ha9e to do& There are many things whi%h %annot be s%ored on a mood %hart, but whi%h %an be re%ogni>ed in oursel9es if we as4, :.hat, if anything, is bothering meK .hat do * disli4eK .hy do * disli4e itK .hat do * find too hard or too tiresome or too boringK: .hen we ha9e written down the answers whi%h %ome to us %on%erning the things we do not li4e, we %an as4, :.hat do * wantK How would * li4e to %hange myselfK How

would * li4e to ha9e people treat meK .ould * li4e to be more lo9ed, re%ogni>ed, praised or admiredK: +ut of su%h little examinations, espe%ially if one tries to write down the answers, there will %ome all sorts of unexpe%ted ideas& Many of these will be pro9ided by the low self if it is in9ited from the first to gi9e its feeling in the matter of li4es and disli4es& 2etimes one may do well Aust to sit =uietly with pen%il in hand and wait for the low self to get its ideas a%ross& *t is a new pro%ess to the low self and it may ta4e a little time to get the 4na%4 of it, but gi9en time, it will begin to present ideas as if they were old memories suddenly floating into the mind& These old memories are 9ery often the re%alls of things whi%h %ame earlier in oneCs life and whi%h, at the time, %aused one to be mu%h mo9ed and to %ome to great determinations to do or not to do, to try or not to try, something& +ld lost and forgotten ambitions, plans and desires will gradually be %alled to your attention by the low self, and as they are brought up out of the memory they should be studied %arefully and one should ma4e a firm de%ision as to whether the old things on%e desired are still desirable or ha9e ser9ed their purpose and should be gi9en [p& "@$ up with finality& +ld fears, angers, resentments and other things whi%h were a%%ompanied by strong emotional rea%tions in the past need espe%ial study and rationali>ation& To reason about them and their meaning as they may apply today is to rationali>e the impressions and %lean them up before letting them sin4 ba%4 again into the memory storage& , host of our small feelings of fretfulness, dissatisfa%tion, disli4e and, espe%ially, restlessness ha9e their roots in old things su%h as these under dis%ussion& *f left unrationali>ed in terms of what they a%tually mean today--not what they meant in days past--they %an trip us up as if they were tiny %omplexes& Ta4e time to %lean house mentally with this %atharsis and prophylaxis, then you will ha9e the board swept %lear before you as you lay out your plans to de%ide what betterment in moods you will most enAoy and will begin wor4ing to get& *n the experimental wor4 done by the Huna /esear%h ,sso%iates, a simple assignment was gi9en to find out approximately how long the a9erage ,sso%iate %ould hold his attention on a sele%ted mental image before tiring and ha9ing the mind let go its grip& This assignment was de%ided upon be%ause of the disagreement on many points by authors of boo4s on %on%entration and meditation& Some writers stated one thing, some another& ,mong the oldest of the writings to be %onsulted were those of 1atanAali, whose :0oga ,phorisms: ha9e been a fa9orite text in 0oga %ir%les sin%e about B8 2& 5& This early psy%hologist, as well as one of the se9eral Fapilas who wrote on 0oga at an e9en earlier date, may ha9e had some %onta%t with Huna& 2oth wrote in Sans4rit, whi%h is not a 9ery flexible [p& "B$ language and whi%h is not well adapted to hiding double meanings in words ;as was the language used by the an%ient men who e9ol9ed Huna<& 2ut symbol words su%h as were used in Huna are still to be re%ogni>ed in the Sans4rit texts& ,ll of the aphorisms were originally %alled :sutras:, whi%h gi9es the odd meaning of :threads:, and %ommentators ha9e been =ui%4 to explain that this has something to do with the a%t of sewing or uniting things, being a referen%e to the basi% goal

of 0oga--that of uniting the lower self with the higher& This fits neatly into the Huna theory that the two lower sel9es are %onne%ted by a large thread or %ord of shadowy body substan%e to the High Self& These %ords may not be used for the normal inter%hange of 9ital for%e and thought forms when the low self is pre9ented from doing its part in the inter%hange by a feeling of guilt or by a %omplex of one 4ind or another& ,nother symbol found in Huna and often in the Huna parts of the 2ible, as well as in the religious writings of *ndia, is that of the :path: and of its being blo%4ed or open& *n early 0oga texts the :gunas:, or :4nots:, are often mentioned, and one may assume with safety that the original Huna meanings of the symboli% thread and 4not were well 4nown, e9en if lost in a ma>e of spe%ulation in the later periods& 1atanAali wasted little time on the many and %ompli%ated bodily postures and breathing exer%ises whi%h %ame later to be regarded as so ne%essary for the gaining of proper mental %ontrol and %on%entration& He ad9ised the beginner to ma4e himself %omfortable in a seated position, then to get on with the business of =uieting the mind and stopping the trains of thought flowing through it in hapha>ard manner& [p& ""$ *n passing, it is interesting to note that in 0oga %ir%les their %on%entration and meditation exer%ises were aimed at three maAor benefits& First there was :Hatha: yoga, or the department in whi%h physi%al good was the goal& Next there %ame :/aAa: yoga or the wor4 to %orre%t and perfe%t the reasoning and :will: power of the middle self and to bring the low self under %ontrol& Third %ame the goal whi%h o9ershadowed all else--that of ma4ing and 4eeping normal %onta%t with the High Self--the attainment of :union:& These are also the goals of Huna, and in self-suggestion we begin with the first two steps, lea9ing the third to %ome later& To get ba%4 to the matter of tests made by the Huna /esear%h ,sso%iates& Tests were %arried on to see how long a mental image %ould be held& *t was =ui%4ly learned that the low self is in %ontrol of all efforts to 4eep a gi9en image in the fo%us of attention& *t tires =ui%4ly, and despite the determination of the middle self to 4eep the attention on the image, will allow it to slip ba%4 into the memory storage& *f the middle self is not alert, the low self will substitute some other image and start a train of thought more to its li4ing& Some ,sso%iates reported a holding time for images of hardly more than fi9e se%onds& +thers, espe%ially those who had ta4en training in %on%entration, reported holding times of up to three minutes& The a9erage was about thirty se%onds& More experiments were tried, and in these the mental pi%ture was allowed to mo9e& Fa%es smiled, and heads nodded, lips mo9ed and spo4e, eyes opened and %losed& .ith this %hanging of the image, the [p& "#$ tiring or exhaustion of 9ital for%e on the part of the low self appeared to be a9oided& *t was as though the two sel9es were able to use up the for%e in one idea or mental image, then lay it aside and ta4e up another, mu%h as one might exhaust the %harges in one tiny storage battery after another& The ideas in their molds of shadowy body stuff, after being allowed to sin4 ba%4 into the memory storage pla%e for an instant to absorb more 9ital for%e, %ould be re%alled and held again for the same length of time& Mo9ing trains of these images %ould be held with ease

be%ause they mo9ed on as fast as the for%e in them was used up& 2ut, although the time of %on%entration was extended almost indefinitely, the fo%us was diffused instead of pointed and sharp& The experiments helped e9ol9e a method of %on%entration in whi%h the image %on%entrated upon was let go as if to rest it for an instant, then %alled ba%4 and held again& This gi9es a feeling of rhythmi% and slow :pulsing: of the image& *t allows an image to be held for a long period of time, and this is 9ery useful& *t allows the mental image to be built up more strongly and made to hold a larger and larger %harge of :will: for%e& The pulsing method also pre9ents the intrusion of other images or the mar%hing a%ross the stage of mind of a parade of unrelated ideas& *t may be said to mar4 a milestone of dis%o9ery in the preparation of ideas to be used in self-suggestion& +ther ways of ma4ing mental images were tested, su%h as %ompounding sets of little ideas whi%h were needed to ma4e up a larger general %on%ept %omposed of a whole %luster of thought forms& Here the minds of some were found to be able to grasp and [p& "D$ hold more than the minds of others--hold wider and more detailed pi%tures or images& For instan%e, in building a pi%ture of oneself going out to win more friends, there is the setting out, the meeting of new a%=uaintan%es, the doing of spe%ifi% a%ts, and the getting of desired responses& Here the pi%ture has, of ne%essity, to mo9e, so must be run o9er and o9er li4e a short pie%e of film& *t falls under our heading of :meditation: rather than %on%entration, but %an be redu%ed and %ondensed in time and %o9ered with a single suggestion %ommand, su%h as :Ma4e friends&: ;.e will %ome ba%4 to this shortening pro%ess a little later&< Tests by the ,sso%iates also brought out sharply the fa%t that mental images of the 9isual type may be diffi%ult for some to %onstru%t, while impressions based on some of the other senses are %omparati9ely easy& Some found it easier and better to imagine auditory or ta%tile impressions and %on%entrate upon them& Taste and smell, or a %ombination of sensory impressions, helped on the ma4ing of a mental image whi%h was not of the 9isual type& The intensity of sensation with whi%h mental impressions %an be reprodu%ed 9aries greatly& Some %an a%tually %ause in themsel9es the sensation of seeing a %olor, or of hearing a sound& (sually there are %ertain better lo9ed %olors or sounds whi%h the low self will re%all and reprodu%e better than others& .hat was learned, by and large, was that we all ha9e our strong and wea4 points when it %omes to ma4ing the idea stru%tures to be used in self-suggestion& The beginner needs to run through some tests to determine whi%h are his strong points and whi%h his wea4 ones& [p& "E$ *f one tries %on%entrating on one %olor after another, it will soon be apparent whether one %olor %omes %learer than the others, or whether the low self is able to hand up only memories of different %olors rather than the sensation of a%tually seeing them& *f one finds a fa%e is grey instead of in %olor when re%alled and held as something to %on%entrate upon for pra%ti%e, that shows a %ertain la%4 of 9isual ability& *t may indi%ate that some of the other senses should be tried in ma4ing experimental images& The tou%h of the fingers on the %hee4 may be re%alled and may bring ba%4 a 9i9id imaging, or the pi%turing of a flower may be made suddenly easy if its perfume and the feel of its petals are remembered, along with

its %olor& The low self, of %ourse, is right with us e9ery step of the way in ma4ing the images, and its %ooperation is something to be %ourted, and, when obtained, a%4nowledged with praise& Things whi%h are hated or disli4ed are poor to use as images, although old hurts and fears are easier to hold longer in %on%entration& They may upset the low self badly and ma4e it shy away from the whole matter of self-suggestion& Happy and lo9ed and pleasant memories are best for pra%ti%e, and by using them, the low self will soon %ome to enAoy the wor4 and help with 9aluable enthusiasm& *f it learns to expe%t happy and pleasant results, and if pleasant things, whi%h do not run %ounter to habits, su%h, for example, as smo4ing, are wor4ed on in the mood field for a time, the low self will learn to help ma4e mental images with pleasure and %onfiden%e& Learning to %on%entrate and meditate, as we use these terms, is hardest for those who need most to [p& "!$ get the low self in hand& .ith some the low self is headstrong li4e a willful %hild, whi%h %annot be made to pay attention for more than a moment before it s%ampers away to indulge in its own play de9i%es& *f the %on%entration time is less than twenty se%onds, when using the pulsation-of-image method, one needs to ta4e time for daily pra%ti%e& The time of holding an image %an be gradually lengthened and the low self brought under %ontrol& The a9erage time of from one to two minutes for su%h %on%entration is good enough for self-suggestion purposes of a 9ery effe%ti9e 4ind& The meditation form of mo9ing image should be something that %an be held for at least three minutes, but the low self may tire and run off with the show& *t may present pi%tures of its own whi%h ha9e not been di%tated by the middle self in its endea9or to ma4e a set of general images %o9ering larger a%tions and situations, su%h as the one of ma4ing friends& To strengthen the idea stru%ture of a thing %on%entrated or meditated upon, is 9ery simple& 1atanAali wrote wisely that meditation is based on the meditations whi%h ha9e gone before& *n other words, one re%alls from the memory store, with the aid of the low self, the idea stru%tures already wor4ed upon, then wor4s them o9er still more& *n this way, as in learning to memori>e a poem, the stru%tures be%ome familiar and strong and ta4e on more and more 9ital for%e and :will: %harge& ,fter a little pra%ti%e the ideas %an be re%alled instantly and one %an go o9er them without half trying be%ause the low self is beginning to do part of the wor4& 2ut to let the low self do all the wor4 will be to stop laying the hea9y and all-important %harge of :will: for%e on the stru%tures, and that is to be a9oided by %arefully attending [p& #8$ to the wor4 of going o9er and o9er the ideas& *t has been the experien%e of a number of experimenters that 9ery often, if the middle self is firmly determined to follow through and get the low self to help while ma4ing a dri9e to bring about %ertain better %onditions, the low self will begin to rea%t to the %harged ideas e9en before the time %omes to relax it %ons%iously and gi9e it the suggestion& Things li4e the yawn, or sleep, or awa4ening at a %ertain time in the morning, are tas4s whi%h the low self already has been a%%ustomed to %are for& *n these it is

often ne%essary only to ma4e a single strong idea and dwell on it as a pi%turing of what is desired, in order to ha9e the low self rea%t without the formality of gi9ing the suggestion& ,ll it may need is to hear the middle self say, :Tonight we will sleep deeply and soundly& .e will ha9e a really profound and enAoyable and refreshing sleep, with pleasant dreams& *n the morning we will awa4en exa%tly at six oC%lo%4 and we will be feeling e9er so refreshed and ready to begin the day&: Next to the yawn, this suggestion of better sleep is the easiest thing for the beginner to demonstrate& .ith pra%ti%e one %an begin to %onstru%t a trigger or release word, whi%h when spo4en or thought, will re%all the entire idea stru%ture and hand it o9er to the low self with its %harges, %ausing rea%tions to begin at on%e& The entire pi%ture of a fine and restful night of sleep %an be shortened gradually in the re%all-andstrengthen pro%ess by using fewer words in des%ribing the good sleep& *t %an be redu%ed to something li4e, :Sound sleep, and awa4ening at six:& *f se9eral meanings are assigned to a single word, that word %an be used as a trigger word, but usually [p& # $ there is no need for su%h great bre9ity unless one may fre=uently be thrown into positions where the low self has to be reminded by a single word what it must do or refrain from doing& The old idea of %ounting to ten before letting the temper show, might ser9e as an example& *f this were used as a suggestion and the formula redu%ed to a single word, :5ount:, it might start the desired rea%tion in the low self on the instant under emergen%y %onditions& The relationship of the middle and low sel9es is a 9ery %lose one, and, normally it is a happy one& 2ut if a :house is di9ided against itself:, the pulling and hauling is 9ery destru%ti9e& The low self is to be lo9ed and %herished, brought along patiently and %arefully& *t is not to be hammered o9er the head with suggestion, but is to be told what glowing things you are underta4ing and how fine it will be for the low self to do e9erything possible in its department of life to help bring about the new and happier state of things& *f the middle self %an wor4 up real enthusiasm o9er the %hange whi%h is to be made, and %an mat%h this enthusiasm with determination--whi%h is the exer%ising of the :will:--the wor4 will be half a%%omplished before it is begun& *t will remain only for the middle self to get the low self to relax on%e a day and then to turn o9er to it the hea9ily %harged ideas in the form of a suggestion& .ith the gi9ing of the suggestion day after day, the trigger words %an be de%ided upon, and the results will grow more and more apparent& +ne thing whi%h must not be forgotten is that when a suggestion is gi9en to the low self, one must not be an *ndian gi9er and demand the idea ba%4 at on%e so that it %an be mulled o9er and worried as a [p& #7$ dog worries a bone& The idea is to be gi9en bodily to the low self, and then the middle self is to stop thin4ing about it--ta4e its hands off and 4eep them off-until the next period of suggestion& Let the low self ha9e its head and wor4 out a way to begin to ma4e the appropriate rea%tions& +ne does not plant a seed, then dig it up daily to see if it is growing& The low self is the moist soil, and the seed will ha9e been planted in it after ma4ing the soil as re%epti9e as is humanly possible& ,fter the planting there must be faith that the soil will do its part and that the seed will do its& *f the middle self has full %onfiden%e and faith in the out%ome, the low self will also ha9e faith and will do wonders to ma4e the seed grow& 2ut if there is doubt on the part of the middle self, that doubt will

be shared by the low self and it will lose heart and not try to grow the seed& Self-suggestion %alls for team wor4& *t %alls for a happily %arried out and united effort--for integration of purposes, desires and determinations& *f integration and full, smoothly wor4ing %ooperation between the low and middle sel9es is brought about, little diffi%ulty will be experien%ed in in%luding the High Self in the team and so %ompleting normal state of integration whi%h, in all ages, has been the goal of Huna and of %losely related systems su%h as 5hristianity, )nosti%ism and early 0oga& +ne day it will be%ome the goal of philosophy& Then we shall ha9e perfe%ted a philosophi%al system whi%h will mat%h what we %annot help but obser9e all about us--not the pre%on%ei9ed notions whi%h the philosophers may ha9e borrowed or e9ol9ed in hit-and-miss fashion& Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis, by Max Freedom Long, [ !"#$, at sa%red-texts&%om [p& #@$

5hapter # +n%e one has %ome to understand the theory behind %on%entration and meditation ;as we are using the two terms< and has experimented to see how best to %reate mental thought form images to be used as suggestions, the theory behind the %harging of the idea stru%tures with 9ital for%e and :will: power needs to be ta4en up in more detail& The history of MesmerCs :animal magnetism: is one that has run anything but smoothly& 2e%ause it was not :ele%tri%ity:, as this for%e was %oming to be 4nown, and be%ause 2raid had taught that tiring the eyes brought on a re%epti9e state mu%h li4e normal sleep, in whi%h suggestions were a%%epted by the subAe%t, there was a general dis%arding of mesmerism and of all tentati9e belief that 9ital for%e might be in9ol9ed in hypnosis& Howe9er, one s%hool of thought was de9eloping in whi%h it was taught that the hypnotist must :dominate: his subAe%t with his :will:& The :domination: theory rapidly %ame into fa9or e9en though no one %ould say what :will: might be& *t seemed to the onloo4er that the hypnotist was imposing his :will: on his subAe%t in order to ma4e him do the outlandish things whi%h amused audien%es in the theaters& , %ult grew up =uite aside from the field of 2raidian suggestion, and the new leaders wrote boo4s and sold %ourses telling of the wonders of the human :will: and how to use it& [p& #B$ The :will: was not spo4en of as 9ital for%e or power be%ause e9en wea4 in9alids had been seen to be able to exert a :will: power suffi%ient to lay all relati9es and do%tors by the heels& The fla9or of the legendary :e9il eye:, or the fireflashing eye of the born %ommander of men permeated the writings& To use the :will: power was to pull oneself up by the boot straps in some magi%al fashion whi%h %ould not be explained, but whi%h was pro%laimed possible& +ne %ould do it if one Aust would, but :do or die: was the motto for a surprisingly long time after those testing the 9alidity of the system found it la%4ing& *n a boo4 written in E!B, titled :The .ill 1ower:, its author, 6& Milner Fothergill, M&-&, wrote on his opening page, :.hat the will is, is a matter upon

whi%h metaphysi%ians ha9e not yet been able to ma4e up their minds, after all the attention bestowed on the subAe%tI and when they ha9e %ome to some %on%lusion, either of agreement or fixity of disagreement, the results will ha9e no pra%ti%al 9alue& & & &.ill is one of the Clittle men who stand behind usC, mind, soul, spirit, will, intangible something, re9ealed to us,--howK & & & 0et we ne9er hesitate to use these words, nor is there any diffi%ulty about their being %omprehended by others & & & a man may ha9e moderate abilities, and yet attain great su%%ess be%ause he possesses a firm will& & & & *t is the will whi%h enables a man to %arry out what the intelle%t de9ises&: -r& Fothergill filled many pages with a%%ounts of men, good and bad, famous and infamous, who had made their pla%es in history through the use of will power& He %on%luded his boo4 with a summing up, :The will may not endow a man with talents or %apa%itiesJ but it does one 9ery important thing, it [p& #"$ enables him to ma4e the best, the 9ery most of his powers *f this little boo4 enables one single reader to plant his feet firmer in the ground in fighting the battle of life, it will not ha9e been written in 9ain&: '9en without the 4nowledge of what %omposes the will power of whi%h he wrote, -r& Fothergill hit one nail s=uarely on the head when he dis%losed the dismal truth that most people refuse to a%t e9en after ha9ing the wonderful benefits of the use of the will power explained to them& He was 9ery right& *t is not enough to show that something is good& +ne has to ma4e people want it badly &enough to rouse themsel9es and start going after it& The desire must be e=ually strong in the low self, and this is where self-suggestion %omes in, as we shall e9entually see& 1sy%hologists ha9e long argued as to the nature of desire and of the inner dri9e whi%h %auses the indi9idual to stri9e to get the thing desired& +ne may desire something greatly, but ma4e no effort to get it& The di%tionaries define :will: as wish or desire, but stumble o9er the differen%e and say that an :a%t of %ons%iousness: is added in some way to the wish or desire to ma4e it be%ome a :will: to fulfill the wish& *n the year 7,888 ,&-& we may possibly read this definitionJ :.illJ to want something and then to go after it&: *n his 9ery ex%ellent, :New -i%tionary of 1sy%hology:, the learned 1hilip Lawren%e Harriman exposes the la%4 of real information in the %areful definition, :.illJ a %ontro9ersial term of ambiguous %onnotation& *n rational psy%hology, will is a %entral [p& ##$ %on%eptI in radi%al beha9iorism, it is a label for the triumph of the strongest stimulusI in philosophi%al psy%hology, it is a mental fa%ulty& Many %ontemporary psy%hologists %onsider the matter to lie outside the pro9in%e of psy%hology, though there is a strong impli%ation of determinism in modern psy%hology&: :-eterminism: is the Freudian theory that physi%al or mental %onditions for%e us to do things and that we ha9e no freedom of %hoi%e--so, no :will:& *n their :Freud, -i%tionary of 1sy%hoanalysis:, edited by -r& Nandor Fodor and Fran4 )aynor, one may sear%h in 9ain for any definition of :will: or mention of the theory of :determinism:&

*n their :Hypnotism Handboo4:, 5oo4e and ?an ?ogt %ome near to the Huna idea of the 9ital for%e %harge laid on a suggestion thought form& They say that ea%h word spo4en by the hypnotist in the administration of suggestion has :energy: and that upon this :energy: and upon the %orre%t understanding of the meaning of the word hinges the getting or not getting of results& That states the prin%iple, e9en if no reason is gi9en as to why there is energy in the words, or how it gets there& Sear%hing through 1owis HoultCs :, -i%tionary of Some Theosophi%al Terms,: one finds no definition of :will:, but is helpfully referred to the material under the heading of :0oga:& (nder that heading the se9eral main s%hools of 0oga are listed, but the only word whi%h might be used to indi%ate the :will: is the Sans4rit, :yama:, whi%h is gi9en the meaning of a :restraining: a%tion& This is typi%al of the 9ery brief and indire%t meanings of the words used in early 0oga writings& +ne must see that all a%ts of :will: whi%h restrain the low self from doing the [p& #D$ wrong things ;whi%h is the basi% or beginning step in 0oga<, must be balan%ed by %ompensating a%ts to %ause the low self to begin doing the right things& There are always two sides to e9ery =uestion, and there are usually two balan%ed meanings, or positi9e and negati9e meanings behind most simple statements of 0oga prin%iples& +wing to the la%4 of a suitable understanding of the nature of the :will: in psy%hologi%al %ir%les, we are for%ed to turn ba%4 to the system of psy%hology dis%o9ered %enturies ago by the an%estors of the people we now 4now as the 1olynesians& +nly in their Huna lore %an one find the understanding that is needed to throw light on the problem& The 4ahunas, or nati9e priests of pre-1olynesian times, 9ery e9idently in9ented a spe%ial 9o%abulary to use to des%ribe the elements whi%h they found to ma4e up a man& There were, in the ten elements whi%h they re%ogni>ed and named, three whi%h were part of the life for%e or :will:--the three :manas:& The reason there were three words used, was that man is %omposed of three sel9es, and that ea%h self has a :will: of its 9ery own, Aust as ea%h has its own form of thin4ing ability, and its own type of shadowy body& *f we a%%ept the Huna dis%o9ery as %orre%t, we %an then go on to as4 how the three :wills: of the three sel9es differ, how they may be made to gi9e a single dri9e in one sele%ted dire%tion, and how :will: and desire differ& Let us first %onsider the :will: of the low self& This self is an animal self li9ing in an animal body& *t may desire something but ma4e no effort to get it& +r it may de%ide to do or not to do something, apparently [p& #E$ without the emotion of desire being aroused, and ma4e a great effort to ha9e its own way& , bal4y mule is the pri>e example of the :will: of an animal at wor4& The mule de%ides not to mo9e& No desire for food %an %oax it forward& 2eating %annot mo9e it& To all intents and purposes it wants nothing, unless we might say that it wants to refuse to mo9e& *ts stubborn resistan%e is 9ast and ama>ing& +n the other hand, a mule may wish to get into a green field, and may go to surprising lengths to brea4 through a fen%e and a%%omplish its purpose& The low or animal self has the lesser or dedu%ti9e power of reason& *t reasons from what it remembers, then arri9es at a %on%lusion, and from this its desire and

:will: are stirred into a%tion& '9erything depends on the memories of former experien%es& These are thought form ideas and the rea%tion to them depends on how hea9ily %harged they were with 9ital for%e when the original e9ents too4 pla%e that ga9e rise to the memories used in later reasoning& To this must be added the instin%ti9e needs whi%h %ause desires and :will: dri9es to satisfy them& The strength of a desire or of a :will: dri9e depends upon the degree to whi%h an original e9ent or experien%e has left its imprint& )reat emotions %ause strong and :will: filled memories& These, when re%alled, will %ause the same emotions and dri9es to awa4en, e9en if not =uite as strong as in the original experien%e& That is the 4ey to e9erything in suggestion--the more a set of ideas is %harged with 9ital for%e as it is formed, the more of a rea%tion it will %ause when re%alled as a memory& Next %onsider the Huna information about the [p& #!$ middle self and its :will:& This self, as has been said, li9es as a guest in the physi%al body whi%h is owned and %ontrolled by the low self& *t has no power to remember and must depend on the low self to %are for all memories and gi9e them ba%4 when wanted& *t %an produ%e no emotions for itself& *ts two talents are, first, that of using the superior or indu%ti9e form of reason, and, se%ondly, it %an ta4e the 9ital for%e from the body ;where it is manufa%tured by the low self< and use it to ma4e its own grade of :will: for%e& The :will: for%e of the middle self has what might be li4ened to a higher potential, in spea4ing of ele%tri%ity& 2e%ause of this, it %an o9er%ome any lower potential of the :will: su%h as that of the low self& +n the other hand, the low self has the ability to a9oid %ontrol by the more potent :will: of the middle self& This is largely be%ause the middle self must %harge ideas with its powerful :will: for%e and try to get the low self to ta4e them as something to be put into the memory storage, and also spur it to rea%t to them on %onta%t by the sho%4 of the hea9y %harge& The low self may be said to bal4 and refuse to rea%t to highly %harged ideas if they %o9er something whi%h it fears or disagrees with--something whi%h runs %ounter to its own preferred sets of similar ideas& The two sel9es, li9ing in the same body and being so %losely interdependent for mutual assistan%e, share the same emotions as well as memories, and the middle self is often swept away by the strength of the emotions of fear or anger or lo9e generated by the low self& *t is, therefore, mu%h easier and better for the two sel9es to wor4 in harmony, and as the [p& D8$ middle self is more e9ol9ed and more intelligent, it must ta4e the lead in harmoni>ing the relationship& *t must be the wise and 4indly guide& *t is the older brother who is, or should be, its :brotherCs 4eeper:& The High Self, who also draws on the low for its supply of life or 9ital for%e, has also its own superior way of thin4ing as well as its own desires and potential of :will:& The :will: of the low self is mesmeri% and may be thought of as a great %lub& That of the middle self may be li4ened to the bullet shot from a gun, and that of the High Self to a lightning bolt& The language used by the dis%o9erers of Huna is the only one 4nown today whi%h

%ontains words to name all the different elements in the system& The language, =uite e9idently, was %onstru%ted for the purpose of %ontaining these words and hiding their true meanings under an o9erload of one or more %ommon meanings& Some %ompli%ated Huna ideas were hidden by symbol words& For instan%e, the word :water: was the symbol for the 9ital for%e and for its use in any potential of strength as the :will: by the three indi9idual sel9es& To understand what the 4ahunas dis%o9ered %on%erning the se9eral elements used in mesmeri% suggestion or self-suggestion, is not diffi%ult& +ne has but to %onsult the se%ondary and symboli% meanings in the words they used& ;The Hawaiian diale%t of the 1olynesian tongue is replete with su%h meanings&< .e may see how the 4ahunas loo4ed upon suggestion by obser9ing the fa%t that their main words for it are :4umu manao:, meaning :ex%hange thoughts:, and showing that there was the belief that the operator %aused the low self of the subAe%t to a%%ept a suggested idea to repla%e one whi%h was to be ta4en in [p& D $ trade or remo9ed& *n self-suggestion the trade is between the low and middle sel9es, and the low self must be made to desire what is offered before it will be willing to gi9e up what it has already in ex%hange& They %alled the things ex%hanged, :seeds:, and these stood for the highly 9itali>ed sets of ideas used to be implanted by the middle self into the low self as suggestions& The :seed: was also :the li4eness of a thing:, or, in other words, a mold or shadowy body dupli%ation of some original thing& *t was not, for example, the a%tual %ondition in whi%h more friends were being made, but it was a wonderful little pi%ture of the %ondition, and, as su%h, it %ommanded and also guided the low self when used as a suggestion& *t helped %reate the %ondition of whi%h it is the tiny, in9isible li4eness& The relaxation needed to =uiet the body and mind of the low self so that it will a%%ept suggestion :li4enesses:, was also gi9en a name& *t was the same word used for seed, :ano:, but a different one of its se9eral alternate meanings was employed& This is the meaning of :a sa%red pla%e of stillness:& This is again a symbol& *t symboli>es the relaxed and =uiet %ondition in whi%h the low self is made re%epti9e& *t is the re%epti9eness of one 4neeling expe%tantly before a shrine, waiting %onfidently for a re=uested blessing to be bestowed& No more beautiful and signifi%ant symbol than this %ould ha9e been sele%ted to des%ribe the ideal state into whi%h the low self must be indu%ed to fall& *t is a state of trust and faith as well as of expe%tan%y& *t is a =uiet emotional state of great 9alue when suggestion is to be gi9en& To ma4e a set of ideas, %harge it with the :will: for%e of the middle self, and then %ause the low self [p& D7$ to a%%ept it as a suggestion, was a three-part a%t whi%h was %alled :manao: or :nanao:& The %ommon meanings of these words, together with their se%ondary meanings and symbol 9alues, tell us what the 4ahunas %onsidered ne%essary when gi9ing suggestion& The words also pro9ide some sidelight information on the nature of the low self& To ma4e a rather mixed set of meanings more easily grasped, the pro%ess %an be gi9en in stages& First, one must be able to hold the low self, and it is des%ribed in this pair of words and their root meanings as :slippery: and hard to find or to

hold, on%e found& *t is a self whi%h may easily lead one astray or %ause one to turn aside instead of dri9ing straight ahead to grip and %ontrol it with suggestion& *t is des%ribed as a self li9ing in a dar4 hole where it %annot be seen and where the hand is thrust in to try to find it& +n%e found, the suggestion must be for%ed upon it, as food is for%ed on one refusing to eat& Se%ondly, the words indi%ate that one M(ST TH*NF H,/-, whi%h symboli>es the intense %on%entration on the ideas while they are being %harged with the :will: for%e and made ready for use as suggestions& The root of the word ;mana< names the basi% 9ital for%e so ne%essary to the ma4ing of thought stru%tures and :will: %harges& The an%ient 4ahunas usually in9ented two or three words with the same general sets of meanings lest one might get lost or its meanings %hanged with the passage of time& *n 4eeping with this pre%autionary %ustom, they in9ented a se%ond word, :hahao:, for suggestion& *ts meaning, as gi9en in the di%tionaries, is literal and dire%t& *t means, :to suggest [p& D@$ something to the mind of another:& 2ut in the roots of the word the 4ahunas %are to tell how su%h suggesting was to be done& The roots gi9e the meaning breathe hard:, whi%h is the symbol of a%%umulating extra 9ital for%e to use ma4ing the suggestion ideas and %harging them& This is a %ompanion a%ti9ity with the :hard thin4ing:& too4 of :to in to go

The root :hao: means :to pla%e a little thing into a larger thing:, and this tells us that the tiny thought stru%tures of the suggestion, on%e made ready, are to be gi9en to the low self to pla%e with its other remembered ideas in the large pla%e where all memories are stored& The word for :faith: or :to belie9e: is 9ery important in any dis%ussion of suggestion, and for this meaning we must go ba%4 again to the word :manao:& Not only does it mean :to thin4:, but it means :to belie9e&: To sum up, the 4ahunas instru%ted those wishing to use suggestionJ T+ TH*NF H,/T+ 2/',TH' H,/-, and T+ 2'L*'?' 5+M1L'T'L0& Mention has been made of the a%%umulation of extra 9ital for%e by hard breathing& This needs a fuller explanation& For our purposes we may simply say that to a%%umulate extra 9ital for%e to pour into the suggestion idea stru%ture and to use to ma4e the for%e of :will: to add also, we need toJ ; < Ta4e o9er the breathing Aob from the low self and begin breathing more hea9ily& This will hold the attention of the low self and, if we expe%t the 9ital for%e to be built up rapidly abo9e the normal supply, [p& DB$ the low self will use up a little more of the food elements in the body and gi9e us the extra %harge& ,ll extra 9ital for%e is stored in the shadowy body of the low self and is right at hand as we thin4 and %reate mental images and %harge them hea9ily&

;7< Feep on breathing more deeply and %ontrolling the breath as the middle self& There are se9eral reasons why this impresses and holds the attention of the low self, but we need not go into Cthem here& .hile performing this part of the wor4-the breathing, or :ha:, one also begins to :thin4 hard:& To thin4 hard is to exert the :will: of the middle self to ma4e the low self stand by attenti9ely and allow us to %on%entrate the whole attention on the tas4 of ma4ing the mental images, or, if they were made in earlier sittings, to re%all and re9iew them %arefully, attenti9ely and strongly in e9ery detail, trying to %harge them while so doing& The :hard thin4ing: or %on%entration needs to be :pulsed:, that is, let the idea go for an instant, then ta4e it up again& *t is a pro%ess similar to win4ing the eyes when ga>ing with fixed attention at some interesting obAe%t or spe%ta%le& The momentary win4 allows the needed pause to restore the mana or for%e used up in the ga>ing& The %on%entration on the suggestion ideas will build the 9ital for%e into them and ma4e the %harge larger and stronger& The for%e of the :will: is added at the same time by holding and reaffirming the determination that the idea embodied in the suggestion shall be%ome a fa%t in li9ing--an a%tual and lasting %ondition, this being greatly desired and the determination to bring it about unwa9eringly ba%4ed by faith, and with no slightest doubt of the out%ome& Su%h an idea, %harged and held with the desire for it built to a high [p& D"$ point, then o9erlaid with the fullest determination to bring it to reali>ation, has in it the ingredient of the middle self :will:& This ingredient will remain in and with the suggestion as long as the middle self 4eeps the desire and determination running strong& The low self will be mo9ed to do what it alone %an do to help along with the plan, and in many things it will do almost all of the a%tual wor4, on%e it is gi9en suggestion in this way often enough to 4eep the %harge replenished and gradually in%reased from day to day& These things are 9ery simple, but be%ause they are 9ery new to most of us when we first be%ome a%=uainted with them, they may appear 9ery %ompli%ated and e9en diffi%ult& This newness passes after a few readings of explanations and after testing out a few of the steps, then trying in a small way on something whi%h is rather easy to put through, su%h as %hanging the attitude toward others so that more and more friends will be made, or brightening up or raising the a9erage mood le9el& To ma4e a beginning, the use of the self-suggestion method starts with the middle self, whi%h is you, and with the exertion of a little of your :will:& 0ou will ha9e to find some way to ma4e yourself desire to ha9e the benefit of the method whi%h is being laid before you& *f you %an find Aust a little desire, this %an be %hanged to a little :will:, and that will be a de%ision to gi9e it a try& +n%e you ha9e passed that first hurdle, the going be%omes easier and enthusiasm builds& Soon you will be in9ol9ed in the most delightful and rewarding part of the pro%ess, the part in whi%h you will ha9e the fas%inating and wonderful experien%e of being able to %onta%t your own High Self and in9ite it to aid and dire%t you in all things& Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis, by Max Freedom Long, [ !"#$, at sa%red-texts&%om [p& D#$

5hapter D ,fter you ha9e learned the 4na%4 of %on%entration and that of %harging the ideas to be used for suggestion purposes, you will be ready to ta4e up the matter of tea%hing the low self to relax& The Huna theories offer a mu%h needed explanation to tell us why the low self a%%epts suggestion more readily when we are physi%ally relaxed and when the mental a%ti9ities of the low self ha9e been slowed down, e9en if not %ompletely stopped& *t is the matter of the %harge of 9ital for%e again& *f the low self and its body are both normally a%ti9e, there is a hea9y %harge of 9ital for%e in its shadowy body& This for%e is not of the same grade as that used by the middle self, but we %an pi%ture two hea9ily %harged batteries set together and their terminals %onne%ted with the idea that the battery with the stronger %harge will release some of its ele%tri%ity to fill the other& *f both batteries are at the same le9el of %harge, there will be no inter%hange& Huna tells us that administering suggestion is a pro%ess of planting a powerfully %harged thought form idea in the mind of the low self, the middle self doing the planting& *f the low self is as hea9ily %harged as the middle self, it tends to reAe%t the offered thought form ideas& 2ut if it is relaxed in body and mind it be[p& DD$ %omes negati9e& *f the middle self and the suggestion stru%ture remain positi9e, the low self seems e9en to attra%t the suggestion to itself and to begin at on%e to rea%t to it& .hen the low self is relaxed, it %eases to need more than a minimum %harge, and be%ause of this, the middle self %an draw mu%h of the 9ital for%e to its %enter of %ons%iousness to help it to :thin4 hard: and pour a %harge of added :will: for%e into the suggestion stru%ture& The original 4ahunas must ha9e thought that anyone would 4now how to relax, for the word they used for :to relax: was :hoolulu: whi%h also means :to sow or plant seeds:--the symbol of planting the tiny forms of the suggestion idea in the low self& Howe9er, the 4ahunas, by this %ombining of meanings left no doubt that the low self was to be relaxed and that something must be planted& The first step in bringing about low self relaxation of body and mind must be ta4en by the middle self& +n%e more it ta4es o9er the handling of the 9oluntary mus%les, Aust as in ta4ing o9er the breathing a%tion& The low self in the body is %ommanded by the use of the :will: to obey, or %onform, to the middle selfCs mental pi%ture of going to a %omfortable %hair or %ou%h and ma4ing the body %omfortable& That done, the mental pi%ture is held o9er the low self as a %ommand to %ause it to stop thin4ing, or at least to slow down its rate of thin4ing& The 4ahunas had a phrase meaning :relax the mind:, whi%h translates, :relax the intestines:, in whi%h the intestines symboli>e, as always, the low self, so we 4now that it is not the middle self whi%h is to be relaxed& *t is to in%rease its a%ti9ities e9en as it uses the :will: to [p& DE$ ma4e the low self ease up on its a%ti9ities& The use of the :will: to %ommand the low self always has a little of the element of suggestion in it whether we reali>e

it or not& .e %ommand the body to a%t, and we ta4e o9er the 9oluntary mus%les and start the a%tion, usually starting or triggering a habit of pre9iously learned %hain type rea%tion& For example, the low self, on%e started, will turn the eyes to see where there is a %omfortable %hair, mo9e the body to it and %ause it to sit down, lean ba%4, and find a %omfortable position& .hen we wish to relax the body for a purpose other than that of rest or sleep, we are apt to run head-on into the habit rea%tions of the low self whi%h get triggered off as we gi9e it the idea of relaxing& *t %annot use indu%ti9e reason, so is easily %onfused when it does not 4now exa%tly what is wanted or why it is wanted& ,lso, it may ha9e ideas of its own, as, in this instan%e, that it does not need rest or sleep at this time& *f the middle self insists, the low self will usually try to oblige, after some obAe%tion& *t will rest obediently, but is apt to fidget and to let its thoughts go wandering off& *f the idea of relaxation is asso%iated with that of sleep, it may obediently put one to sleep, and that upsets all the plans, for sleep un%ouples the two sel9es and %uts off the supply of 9ital for%e from the middle self so that it %eases to fun%tion almost entirely& The hypnotists, under -r& 2raidCs leadership, learned that the needed relaxation %ould be obtained by tiring the eyes so mu%h that the low self would rest of its own a%%ord, and in resting, would fall into the relaxed state in whi%h suggestion is most readily a%%epted& The eyes use up most of the 9ital for%e [p& D!$ when they are put under a mus%ular strain, and when they tire and %lose, the type of relaxation that goes ahead of natural sleep easily& Loo4ing with the eyes strained upward at a bright point of light or at a whirling dis4 on whi%h has been painted a spiral line, tires the eyes =ui%4ly and tends to %ause relaxation in modern hypnoti% pra%ti%e& 2ut the eyes are only a part of the body& *n addition to tiring them by trying for a few moments to stare up at a point between the eyebrows, whi%h is an experiment one %an try, there are other ways to be employed to tire and relax the whole body& The :-e%ubitus: method of relaxation wor4ed out by -r& Frederi%4 1ier%e %an be used& This method should be used following or before or as a part of the eye tiring exer%ise& *t %onsists of tiring the main mus%les of the body, then relaxing them by letting go& , tired mus%le will relax far more %ompletely and far sooner than one not first made to use up its supply of 9ital for%e by wor4ing under some strain& -r& 1ier%e ad9ised ta4ing the legs, one at a time, then the arms, then the body and ne%4& 'a%h was to be lifted, or the mus%les tightened and held as in lifting until they tired slightly, after whi%h the limb or other part was relaxed, pressed against the %hair or %ou%h for a moment and then let go entirely while the mental %ommand was gi9en to relax %ompletely& , :one shot: method is to tense all the mus%les throughout the body or to stret%h and yawn 9astly and hold the stret%h until slightly tired, then let go all o9er and %ommand the low self to relax& .hen testing out these methods, it has been found good to examine different parts of the body to see whether there is any remaining mus%ular tense[p& E8$ ness& The hands, fa%e and %hest mus%les are oftenest found still a little tense

and in need of %ons%ious effort to ma4e them let go %ompletely& +r, the eyes may ha9e opened wide, after ha9ing been first relaxed, in whi%h %ase they are to be partly drooped or %losed, not fully %losed, howe9er, as that Cwould in9ite the low self to put one to sleep and so upset the apple %art filled with waiting suggestion-ideas& ,fter the relaxation, the body is allowed to sit or re%line inert and the low self is wat%hed and made to stop %hurning up thoughts--often thought trains %onne%ted with the a%ti9ities of the day& These trains %an be stopped or slowed down and they will usually 9anish as soon as one begins slowly to in%rease the breathing rate and to hold the mental pi%ture of drawing all the 9ital for%e into the middle self %enter of %ons%iousness and adding to it while one re%alls the ideas one had been wor4ing to perfe%t, thin4ing them o9er ba%4ward and forward--:thin4ing hard: about them& This will be %on%entration and will automati%ally add the :will: %harge and %ommand to the stru%tures& *n a matter of from ten se%onds for the experien%ed person, or a minute or so for the beginner, the suggestion thought form %luster and its %harge of :will: for%e will be ready for planting& The planting is done by telling the low self silently, in a whisper, or, if no one is near to hear, in a normal 9oi%e, to ta4e the mental image on whi%h you ha9e been wor4ing and %are for it %arefully be%ause all the things in it are going to be 9ery helpful, 9ery delightful, 9ery useful, 9ery important and 9ery ne%essary to bring about& 5ommand it =uietly to begin to do all it %an to bring about the desired %ondition, and promise that you will do all you %an& 2e [p& E $ sure you mean it and self and begin to do =ui%4ly into its old %harge of for%e will remembered ideas and that you 4eep your promise& *f you lea9e it all to the low things %ontrary to what you plan, the low self will fall ba%4 and habitual way of doing things, and the suggestion with its probably be disposed of by hit%hing it to some other set of muddling them both&

These muddled suggestions, when strong, may %ause the low self to rea%t in strange and irrational ways in unexpe%ted fields if not 4ept under attenti9e wat%h by the middle self& *n %ase you, the middle self, de%ide to %hange or %an%el a suggestion and gi9e up trying to bring about the better mood or whate9er it may be that you ha9e started to try to get, do not lea9e the suggestion lying around in the memory store room li4e a time bomb whose firing pin may be pulled inad9ertently by the low self in trying to dispose of it& Ta4e up the idea to be %an%elled and thin4 hard and long to pi%ture it as %an%elled& See it as something no longer wanted& Tell the low self in a regular relaxation-suggestion session that the other suggestion is being %hanged ba%4 to a simple memory of something on%e desired, but no longer wanted& *t is now only a simple memory to be stored in the usual way& Ma4e a mental effort to draw the for%es from the ideas and to pi%ture them as %an%elled& *f a suggestion %o9ers something whi%h the low self %an do or bring about all by itself, and you %annot help, do not let go your hold entirely when you gi9e the suggestion daily to the low self& Tie a thread of shadowy body substan%e to it by holding the attitude of =uiet expe%tan%y whene9er the matter embodied in the suggestion is re%alled& ,lso, as the suggestion [p& E7$ %omes to mind, say to the low self, :ThatCs right& Feep wor4ing on it to bring it about& )oodG: , little praise is a great help, and %onfident expe%tation is a

steadying and guiding influen%e& ,fter a period of relaxation it is well to tell the low self that the 9ery pleasing and 9aluable little session is o9er and to %ommand it to get ba%4 to the wor4 of the day, full of energy and ready to underta4e anything with enthusiasm& This is a 9aluable step to ta4e be%ause the pla%e where suggestion begins to wor4 and where it lea9es off is hard to determine& ,lso, it 9aries with the indi9idual& Some of us are 9ery suggestible and some not& *t is always safe to put in what the S%ientologists %all :the %an%ellor:& The hypnotist is always %areful to suggest a full re%o9ery from the re%epti9e %ondition at a definite time, e9en if a posthypnoti% suggestion is left in the low self of the subAe%t to be rea%ted to later& (sually the %ommand runs something li4e this, :.hen * %ount ba%4 from fi9e to >ero you will be wide awa4e and will feel fine&: The re9erse %ount is made and the subAe%t %omes out of the tran%e, be it slight or deep& *n mesmerism, if no suggestion is gi9en, the subAe%t %omes ba%4 to normal as soon as the stunning %harge of 9ital for%e has been absorbed and distributed through the shadowy body of the subAe%t& There is, in su%h a %ase, no need for %an%elling be%ause no suggestion has been gi9en& +rdinarily, it has been found by hypnotists, suggestions begin to lose their power in a wee4 or ten days& 1atients under treatment to pre9ent atta%4s in epilepsy, or to pre9ent suffering from the pains of %hroni% illness, must ha9e suggestions renewed periodi%ally& The differen%e between suggestion administered [p& E@$ by a hypnotist and by oneself in self-suggestion, is mainly a matter of whether the operatorCs middle self or oneCs own ma4es the %harged set of ideas and plants them in the relaxed and re%epti9e low self& *n the %ase of the hypnotist, he has to use either telepathy or words to implant a suggestion& .hile rapport is sometimes %ontinued telepathi%ally after a session, when the operator wishes it to %ontinue, the wor4 is largely done by the low self as it rea%ts steadily to the suggestion stru%tures whi%h it has a%%epted& ,s a rule, there is no more use of telepathy after an :a4a: or shadowy thread of %onne%tion has been established by first %onta%t between operator and subAe%t than there is between two strangers who %han%e to meet, sha4e hands, and go their separate ways& *n dis%ussing the details of mesmerism and self-suggestion, it %omes to appear to be a %ompli%ated and diffi%ult me%hanism, but it is really 9ery simple& Let us re9iew the few and easy steps whi%h need to be ta4en in using self-suggestion& & -e%ide what you are going to suggest& 7& Thin4 hard about it to ma4e strong ideas& @& 2reathe hard and a%%umulate extra 9ital for%e while thin4ing hard about the suggestion ideas to %harge them with for%e& B& /elax the low self in mind and body& "& Spea4 the suggestion silently or aloud to it& #& Finish by telling the low self that the session is o9er and for it to stop relaxing and ta4e up the wor4 of the day alertly&

D& 'xpe%t the low self to rea%t& .hen you re%all the suggestion, do it pla%idly until the next session, when you will again be%ome [p& EB$ 9ery positi9e in repeating the suggestion& E& *n %ase it be%omes ne%essary or good to delay or e9en gi9e up a planned effort to a%%omplish some aim, explain the reasons to the low self, then ma4e the mental pi%ture of the proAe%t being delayed or e9en gi9en up %ompletely& 5harge the idea and administer it in self-suggestion in the regular way& -o not let the effort go by default lest the old suggestion stru%tures worry the low self and %ause a mental %lutter& , mental house needs to be 4ept neat and %lean and well ordered at all times& Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis, by Max Freedom Long, [ !"#$, at sa%red-texts&%om [p& E"$

5hapter E .e %ome now to the pla%e toward whi%h we ha9e been wor4ing by learning the theory and pra%ti%e of self-suggestion& Here we %rown the a%hie9ements, and pass from the great earthly benefits whi%h self-suggestion %an gi9e into the world of pure magi% and the mira%ulous--into the world of :1/,0'/:& 2ut 1/,0'/, within the meaning of Huna, is a 9ery different thing from prayer with the meaning gi9en it today in the %hur%hes& *n Huna we ha9e a 4nowledge of the three sel9es ma4ing up the man& *n Huna-type prayer we find all three sel9es ha9e a part in the prayer, and that ea%h has spe%ial things to do whi%h %annot be done by the others& *f ea%h does its part and uses its uni=ue natural ability expertly, a mira%le is possible& *f only one self tries to pray, nothing happens& Self-suggestion is the way by whi%h we %an %ause all three of the sel9es of the triune man to wor4 as a balan%ed and perfe%t team toward a single a%%omplishment& The experimenters who are leading in the field of auto%onditioning and autosuggestion are be%oming 9aguely aware that there should be this %rowning step in the art of using suggestion to bring the low self into full agreement and %ooperation ;integration< with the middle self, then with something still higher& [p& E#$ -r& Hornell Hart, in his le%tures on the subAe%t as well as in his writings, strongly urges that the religious aspe%t of the pro%ess be stressed& He des%ribes the aim as, & & & :to li9e Aoyously and to %reate the 4ind of personality %apable of profound ser9i%e to our fellow men, to trans%end the life we now li9e, rea%h out into the spiritual potentialities of life with %ourage and %reati9e faith&: This is a splendid aim and goal, but the student must turn to Huna to find the step-by-step dire%tions needed to a%%omplish the wor4 of putting the :potentialities: to pra%ti%al use& -r& /olf ,lexander, who %lings to the Freudian :id, ego and superego: in %ontrast to the an%ient 1olynesian low self, middle self and High Self, offers a method by

whi%h one learns to wor4 with the superego& This is the method he has named :self reali>ation:& *t resembles in fla9or the Len system of attaining :enlightenment: or :reali>ation:, but retains the 9agueness of the original superego %on%ept e9en while enlarging it& -r& ,lexander falls ba%4 on the idea that we are all li9ing in a %ontinuous state of hypnoti>ation in whi%h the e9ents of our li9es and our surroundings a%t as hypnoti% suggestions to bind and shape the ego, pre9enting it from reali>ing the world of reality whi%h surrounds us& The re%ommended remedy is the brea4ing free from the hypnoti>ed state and the emergen%e into the normal state in whi%h the :true: and :real: are sensed and the superego begins to guide oneCs life& This %ondition is des%ribed as :sal9ation:, as :liberation:, and as the %omplete integration of the three parts of the Freudian self& *t goes %onsiderably farther toward metaphysi%s than the a%%epted system of Freud permits, but still falls [p& ED$ far short of re%ogni>ing the High Self as the end and aim of the autohypnoti% efforts& Some years ago in New 'ngland, a mesmerist tra9eled about and demonstrated MesmerCs healing methods& , man named Huimby be%ame interested, learned to use mesmerism, and set himself up as a healer, e9ol9ing in the pro%ess a set of theories to explain what happens in the pro%ess of su%h healing& From his theories, whi%h tou%hed a little on religion and metaphysi%s, there e9ol9ed New Thought and 5hristian S%ien%e& *n New Thought %ir%les one of the leaders was 6udge Troward& He had ser9ed in *ndia and had absorbed some of the %on%epts of 0oga and ?edanta& Hypnotism had %ome to the fore by the time he began to write, and he delightedly fastened upon the strange new theory of :suggestion: in building for himself a new set of explanations to %o9er that step whi%h is to be ta4en as we mo9e from the physi%al to the superphysi%al--from the low and middle self realm to in-in%lude that of the High Self& +ddly enough, 6udge Troward failed to see in the mira%ulous answers obtained through prayers the e9iden%e of a Higher 1ower& He %arefully a9oided the older %on%ept of a %lose and personal )od made in manCs image, and, a9oiding the Super%ons%ious entirely, proposed a :(N*?'/S,L S(25+NS5*+(S:& This was, perhaps, less surprising than it would loo4 on the surfa%e& .hat had impressed him most was the apparently 9erified fa%t that when one :held the thought: long and well, after the budding New Thought method, one built up a mysterious %ompulsi9e for%e whi%h in some way influen%ed something more powerful than man, %ausing it to bring into reality the thing [p& EE$ so pi%tured and demanded& The 0oga tradition was that the mira%ulous %ould be brought about by %on%entration, but in this there was little to offer s%ientifi% ba%4ing& +n the other hand, hypnosis and suggestion were being generally a%%epted& His postulated :(ni9ersal Sub%ons%ious: was a natural dedu%tion for one following through from mesmerism to suggestion and rea%hing out toward the mira%ulous in the field of answered prayer& He had reasoned that a Super%ons%ious of uni9ersal si>e and %reati9e power must be too high to be %ontrolled by the thoughts of men, so the thing that %ertainly was seen to a%%ept %ontrol, must be similar to the sub%ons%ious of man& 'rgoG , (ni9ersal Sub%ons%ious must be the answer ,nd it must also ha9e mira%ulous power, being part of the Super%ons%ious& The only flaw whi%h

de9eloped in this theory whi%h was widely hailed and a%%epted in New Thought, was that the (ni9ersal Sub%ons%ious so often refused to obey :thought-held: suggestion& This re9olt against the older religious %on%ept of prayer has been going on for some time, largely be%ause of the failure to get results by orthodox prayer methods& Something :s%ientifi%: was demanded whi%h %ould be used to get unfailing results& ,nd, it should not be ne%essary for one to be 4ind, generous or good, as in orthodox %ir%les, to be able to tip up the Horn of 1lenty by some :a%tion of mind:, so that blessings %ould rain down& Many felt that )od should stop playing fa9orites and answering the prayers of some while ignoring the prayers of others& ,s the new religions springing from this re9olt were partly founded on the old Huimby healing demonstrations, healing remained one of the things most [p& E!$ desired and expe%ted& Howe9er, it was always 9ery dis%ouraging to a :pra%titioner: to ha9e a %lient fail to be%ome well, then go to a :natural healer: who might get ex%ellent results from simple orthodox prayer& 2ut all is not easy to explain in orthodox %ir%les& Some be%ome famed for their :power in prayer:, and others, often li9ing seemingly far more worthy and de9oted li9es, suffer tragedies whi%h prayer seldom alle9iates& +b9iously, our 4nowledge of prayer is badly in need of o9erhauling& , few famous psy%hologists ha9e 9iewed this sad %ontradi%tion of %urrent religious spe%ulations, and ha9e written learnedly about it& .illiam 6ames, in his boo4, :?arieties of /eligious 'xperien%es:, made a %lassi%al %ontribution to the subAe%t& *n later years in his boo4, :Man the (n4nown:, -r& ,lexis 5arrel ga9e the world a study of the mira%ulous answers to prayer o%%urring down the years at the shrine at Lourdes, in Fran%e, where those who %ame to pray for others were oftenest healed themsel9es--an odd state of affairs whi%h %ontradi%ts all %urrent beliefs and spe%ulations& Two features of effe%ti9e prayer may be seen to be outstanding& ; < There must be a strong emotion of desire aroused in ma4ing a prayer, and ;7< there must be %onfident expe%tation or faith that the prayer will be answered& *t ma4es little differen%e to whom the prayers are addressed so long as it is some Higher 2eing& This may be )od, as named in any language or %on%ei9ed in any religion& *t %an be prayer to any Sa9ior in any religion, su%h as 6esus or 2uddha& *t [p& !8$ %an be prayer addressed to saints or an%estors& ,n additional dis%o9ery has been made, but its re%ognition has been so slow that today it is almost %ompletely o9erloo4ed& This is the dis%o9ery that mesmerism, %oupled with prayer, %ould and did bring about healings 9erging on the mira%ulous& .e ha9e already seen that 5ol& Henry S& +l%ott, a%ti9e in the early years of the Theosophi%al So%iety, had explored this angle& *n his writings he des%ribed his experien%e in healing o9er fifty paralyti%s in 5eylon, saying that he had made use of the faith of the patients in 2uddha& He en%ouraged them to belie9e that when they as4ed it, the 2uddha would heal them& This brought in a strong element of prayer to add some ingredient ;not dis%ussed or defined< to the mesmeri% for%e

exerted by 5ol& +l%ott& ,s there was the intention to heal mingled with the expe%tation of being healed, the element of suggestion was 9ery strong, e9en if not re%ogni>ed as part of the pro%ess& The %ombination of ingredients wor4ed wonders--wonders whi%h still pu>>le the modern hypnotists who %annot understand how mesmerism %an bring about healing results whi%h they %annot begin to dupli%ate& For the moment let us lea9e the line of thought whi%h we ha9e been following to %onsider a form of healing whi%h is too important to be o9erloo4ed, although it falls under a rather different heading& This is healing brought about by people of mediumisti% talent who %laim no power in themsel9es but who gi9e all the %redit to the spirits of the disin%arnate& The spirits, spea4ing through their mediums, tell how they bring about healing& Their theories differ as widely as those of li9ing non-medi%al healers, but while almost none of them appears to rely on [p& ! $ prayer to a Higher 2eing, they agree that a li9ing person of mediumisti% ability is needed to wor4 with and through& Needed also is a supply of 9ital for%e& The fa%t that some mediums are thrown into a tran%e state strongly hints that the spirits are able to use suggestion, and, if they draw from the li9ing enough 9ital for%e for mesmeri%-hypnoti% use, this a%%ounts in part for some of the healing whi%h is a%%omplished& ,n ex%ellent little boo4 for the %urious who may wish to follow this line of healing and its spirit-gi9en explanations, is :The Mediumship of ,rnold 5lare:, by Harry 'dwards, himself a famous mediumisti% healer& *n it may be found des%ribed things whi%h remind one strongly of the Huna shadowy bodies whi%h are owned by ea%h of the three sel9es, the Huna grades of 9ital for%e, the :will: power, and the thought forms %harged with 9ital for%e& , spirit named :1eter:, said, when as4ed about the healing for%es, :The nearest for%e we 4now %omparable to that used in produ%ing a%tion is magneti% for%e, but this for%e ;used by spirits< is of a different =uality and is stronger in %hara%ter&: 1sy%hi% healing, brought about with the help of the disin%arnate, is not for the a9erage person, but we find in this healing method additional proofs that Huna theories are 9alid and wor4able& /edu%ed to its simplest terms, 1/,0'/ is, a%%ording to Huna, the %alling in of the High Self to Aoin the team of the low and middle sel9es so that wor4 of a mira%ulous nature %an be underta4en and a%%omplished& *t is the High Self whi%h possesses the mira%ulous power and the wisdom to go with it& *t %an see into the future in so far as %oming e9ents ha9e [p& !7$ been determined& *t has e9ol9ed through the s%hool of life and has a%%umulated all the wisdom to be gained by li9ing for a time as a low self, and, later, as a middle self& *t is the self we find at wor4 in spirit healing where the diseased tissues of a patient are mira%ulously %hanged to healthy and normal tissues& *t %an gi9e guidan%e and help of a mar9elous nature if in9ited to do so& ,s all who ha9e studied Huna theories will 4now, the High Sel9es do not en%roa%h on the pri9ilege of free will whi%h is the birthright of the lower sel9es& *t must allow them to learn by experien%e& 2ut, when the lower sel9es be%ome aware of the

fa%t that there is a High Self wat%hing o9er them as a )uardian ,ngel, and %ome to in9ite it to ta4e its full share in li9ing, it %an then guide and guard and help in endless ways& This %omplete integration in9ol9es the three sel9es, not Aust the lower two& *t brings the good life to repla%e the life in whi%h the pair of lower sel9es stumble along without guidan%e, and often bring disaster upon themsel9es by their %onfli%ts and differen%es of beliefs, desires and disli4es& *n the boo4s, :The Se%ret S%ien%e 2ehind Mira%les: and :The Se%ret S%ien%e ,t .or4:, the entire =uestion of prayer has been dis%ussed as the %entral theme of Huna& .hile self-suggestion has been lightly tou%hed upon in both boo4s, it has not been until now that the full 9alue of the use of this method as an addition to prayer has been reali>ed and presented& 1rayer, to be effe%ti9e, must be started by the middle self& *t must reali>e some need and must de%ide what is to be as4ed of the High Self in prayer& +n%e the wor4 is begun, it must %ause the low self to perform its important part in ma4ing the prayer& [p& !@$ The low self has, as a natural talent, the ability to use telepathy& ,ll prayer is telepathi% and in9ol9es the sending of a message of thought forms o9er the %onne%ting shadowy-body-substan%e %ord to the High Self, where9er it happens to be at the time& +nly the low self %an send su%h a message& More than that, only the low self %an supply the needed 9ital for%e to flow along the a4a %ord to the High Self and, on the flow, to %arry the thought forms embodying the prayer& The middle self needs to draw on the low self for its supply of 9ital for%e in order to %hange the for%e to the more potent thing we %all :will:& *n a li4e way the High Self must be supplied with its 9ital for%e by the low self& ,s it obser9es the in9iolableness of the free will of the lower sel9es, the High Self will draw only the slight amount of for%e needed for its ne%essary wor4 of furnishing o9er-all guidan%e& 2ut, when in9ited to dire%t, help and ta4e its full part in li9ing the triune life of its man, and when it is supplied with all the 9ital for%e ne%essary, it %an answer prayers, the more for%e supplied, the swifter the answer& .e ha9e seen how the low self is gi9en the :seed: ideas in suggestion and how these need to be filled with the %ommanding for%e of the :will:& The same thing happens in relation to the High Self when we pray, ex%ept that no suggesti9e for%e %an be used to %ompel the High Self to rea%t as does the low self when a set of ideas is presented& The High Self, ha9ing 9astly greater wisdom and experien%e, has a le9el of free will all its own, and this is as in9iolate on its le9el as is that of the lower sel9es& The High Self must be allowed to de%ide whether or not the [p& !B$ thing as4ed for in prayer is good and wise and best in the long run& *t may loo4 into the future and see that if a %ertain prayer were answered, it would %ause upsets and trouble later on& 2ut if the prayer is good, and if time is gi9en to bring the answer about as a %ondition or %ir%umstan%e, and if the 9ital for%e is supplied and the prayer is renewed daily, the answer will e9entually appear& The a9erage person, when %onfronted by an urgent need demanding prayer, %ries out to )od or a Higher 2eing with a great upsurge of emotion, as4ing for help& The upsurge of emotion guarantees that the low self is thoroughly impressed with the urgen%y of the situation& *t, and it alone, %reates emotions& They are a part of

its hallmar4, Aust as are memory and telepathy& .here emotion is aroused strongly, there is in9ariably a sudden building up of the 9ital for%e supply& This may be used in many ways& *n sudden anger it is used in atta%4ing or fighting off something or someone& *n fear it is used in flight if flight is possible& ,nd in urgent prayer, it is used automati%ally by the low self to ma4e the telepathi% %onta%t with the High Self and to send the empowering flow of for%e with the prayer& +n the other hand, the a9erage person, when N+T %onfronted with a situation of great urgen%y, simply does not pray& 'xperien%e of the past has usually taught the futility of su%h prayer& +ne begins to meet the situation as best one %an unless desperation %omes& This is a sad %ondition, indeed& *n the High Self lies more wisdom and power than we %an imagine& *t is there for us to draw upon e9en in 9ery small matters, for the High Self ta4es part fully in ,LL of the life of its man, when the door is opened [p& !"$ to it and the in9itation is daily extended to do so& +rdinary prayer is %hildCs play& *t is a hit and miss repetition of set prayers, the 9oi%ing of whi%h has too often be%ome only a religious duty& The %hild who is taught the duty of re%iting a prayer at bedtime may %arry on the habit, on%e it is formed, and pray nightly, but at best, it is an amateurish performan%e in imitation of the 9ery fine art of %omplete, effe%ti9e and proper prayer& The elements of the %omplete and perfe%t prayer areJ ; < The %ooperation of all three sel9es& ;7< The ma4ing of the de%ision as to what is to be as4ed in prayer& This is the wor4 of the middle self, e9en if guidan%e from the High Self is the thing whi%h is to be as4ed& ;@< The ma4ing of the mental pi%ture of the %ondition desired& *n this tas4 the middle self reasons from the memories furnished to it on re=uest by the low self& ;B< The gi9ing of the mental pi%ture of the desired %ondition to the low self to present telepathi%ally to the High Self& ;"< Here the low self ta4es o9er and begins its wor4 behind the s%enes and out of rea%h of the middle self& *t may either obey the order to ma4e the telepathi% %onta%t with the High Self and deli9er the prayer pi%ture, or it may pay no attention to the order& *t may simply drop the mental pi%ture of the desired %ondition and the memory of the order into the limbo of its 9ast memory storage 9aults, and then go on with whate9er else it may ha9e been doing or thin4ing& Most prayers get no farther than this limbo& That is why self-suggestion is the in%omparable tool, [p& !#$ o9er and beyond its use in bringing about the usual benefits of suggestion where prayer has no part& .ith the ability to use self-suggestion, the middle self %an at last go %onfidently about the business of ma4ing ready a prayer& Then, by using the method already des%ribed, it %an %harge the prayer pi%ture with 9ital for%e to su%h an extent that, when the low self is relaxed, it will a%%ept the %ommand, together

with the prayer& *n both will be %harges of for%e that will demand instant %onsideration and %lose attention& *t will obey the built-in order to %onta%t the High Self telepathi%ally, and send to it the ideas as thought forms--together with the in9aluable gift of 9ital for%e& *t is as simple as that& 2ut it is something of inestimable 9alue& *t furnishes us with a way of getting the prayer deli9ered and empowered e9ery time& *t may ta4e %onsiderably more time to %on%entrate on the mental image of the desired %ondition to be embodied in the prayer, but the reward Austifies the expenditure of endless time and effort& How else %an one ta4e thought of oneCs future and settle down happily to the wor4 of ma4ing it fall along pleasant and useful pathsK Self-suggestion, therefore, is a two part pro%ess& *t begins with the integration of the low and middle sel9es and brings the life into harmonious %onditions within the limits of the two lower le9els& The se%ond part %omes with the integration of the third or High Self into the team, and the laying of the broad plans for the future--plans whi%h will ta4e shape under intuitional guidan%e from the High Self, whi%h often uses %ir%umstan%es and so manipulates them that a %han%e happening may swit%h the whole [p& !D$ %ourse of life from one path to another in a most benefi%ial way& *f no other satisfa%tion were gained, the ma4ing of daily %onta%t with the High Self would be a reward suffi%ient in itself& Here is the deep and enduring lo9e whi%h one %an sense and on whi%h one %an rely in any and all %ir%umstan%es& Here is the 9ast wisdom of the Father half of the (tterly Trustworthy 1arental 1air& Here is the lo9e and maternal %are of the Mother half who is one with the Father, and still separate& The religious inAun%tion to pray :in my name:, has a deeper Huna meaning, but for its outward use, one may pray to the High Self dire%t, and depend upon it to send the prayer on to other and higher 'ntities, e9en to (ltimate )od, if this is ne%essary& *f one wishes to pray dire%tly to )od, that is permissible, but all prayer must first go to the High Self 1air before there is any %han%e that it may be passed on& , prayer to )od, offered in the name of the High Self Father-Mother 1air, fulfills all the %onditions and re=uirements of the 2ibli%al inAun%tion& .e may rely %ompletely upon the superior wisdom and lo9e whi%h wor4s always for our good& *f we do our part to the best of our limited ability, the rest will be done for us, exa%tly as it should be done& Furthermore, the High Sel9es form, with others of their stage of e9olution, the )reat 5ompanies of Shining Spirits& They are not di9ided and held apart as are we who reside in physi%al bodies& Spa%e and time limit them but little& 5ommuni%ation is by means of telepathy of a more ad9an%ed 4ind, and distan%e is no barrier& For this reason, groups of us who are held apart on the lower le9els are guided and [p& !E$ wat%hed o9er by %losely asso%iated %ompanies of High Sel9es--the blessed :1oe ,uma4ua: of the 4ahunas& *f one should wish to ma4e many wonderful and powerful friends in the highest pla%es, the )reat 5ompany is the pla%e to begin& ,nd how does one go about %onta%ting and attra%ting the helpful lo9e and friendship of those in su%h high

pla%esK Simply help those on this le9el of life who need help, and the gratitude of their High Sel9es--who are often %ut off and are unable to help their stumbling %harges--will be as an enduring light on oneCs path& These friends of the )reat 5ompany may be as4ed, through your own High Self, to help you help those o9er whom they brood as )uardian ,ngels& ,nd they will help mightily& *f one wishes to re%ei9e lifeCs most radiant and enduring gifts, the way leads to and through S'/?*5'& *f one ser9es faithfully and demonstrates trustworthiness with what is gi9en of material things or of wisdom--if one uses the in%reasing gifts to help others on the physi%al or mental side of life--there will ne9er be a la%4 of means with whi%h to ser9e& +f all human satisfa%tions, there is none greater than that of being able to ser9e and to lo9e& ,nd lo9ing and selfless ser9i%e is the shortest and most dire%t road leading to e9olutionary growth and progress& *t is the road leading to growth from the le9el of the middle self to that of the High Self& *t is the /oyal /oad& *t is a 9ery high and ex%lusi9e road guarded against intrusion by all the barriers of ignoran%e, selfishness and hate& 2ut e9en the most humble of us %an enter it freely if we ma4e our first hesitant step one into Ser9i%e-.ith-Lo9e& +n%e this step is purposefully ta4en with eyes fastened on the [p& !!$ shining goal of progression, it will be dis%o9ered that there is no need to wait for a distant day of reward& The reward is waiting on the road at the end of ea%h smallest step, and it is %alled by the sages who ha9e passed that way, :The 6oy of Ser9i%e,: than whi%h there is none greater--none more enduring& Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis, by Max Freedom Long, [ !"#$, at sa%red-texts&%om [p& 88$

,11'N-*3 *n past ages, se9eral arts, s%ien%es and other un%lassified but %ompa%t units of 4nowledge were de9eloped by slow steps to 9arious le9els of perfe%tion& The s%ien%e of Mathemati%s was suffi%iently exa%t to allow almost full perfe%tion& The se9eral arts whi%h were de9eloped ha9e not been greatly ad9an%ed e9en in modern times, although su%h things as Law, Medi%ine, 1hysi%s and So%iology ha9e ad9an%ed to new le9els& +f the un%lassified but %ompa%t units of 4nowledge, only one was pushed almost to the top le9el& This was the unit whi%h we are %oming to %all :Huna: or, to gi9e the word its translation, :The Se%ret:& Huna is diffi%ult to %lassify be%ause it in%ludes at least three poorly de9eloped s%ien%es, two of them still in their infan%y, 1sy%hology and 1sy%hi% S%ien%e& These are the s%ien%es of man %onsidered as a %ons%ious being who li9es in a physi%al body during the period of earthly life, but sur9i9es and li9es in a different :body: after death& , bran%h of 1sy%hology whi%h also needs to be

in%luded in any sur9ey, is that now studied as a %ondition of %ons%iousness in whi%h the 9ague thing %alled :mind: fun%tions improperly& This is still labeled ,bnormal 1sy%hology& *t deals with su%h things as dual personality %hanges& 2elonging to this %lassifi%ation also is /eligion& *t is farthest of all from rea%hing s%ientifi% standing& [p& 8 $

*n sorry fa%t, it be%omes more and more dar4ened and muddled year by year as dogmas and %ults in%rease, almost all based on :re9elation: instead of the s%ien%es of %ons%iousness& /eligion is, in reality, the s%ien%e of the relationship between man and any li9ing beings higher or more e9ol9ed than himself who may ha9e an influen%e on his life, either here or hereafter& 'thi%s or Morals should be %onsidered as separate departments, and naturally fall under So%iology, although always mingling with /eligion& The s%ien%e of Huna %an and does %o9er and in%lude all of the items listed abo9e& This would ma4e it so %ompli%ated that a mountain of boo4s %ould not des%ribe it fully were it not for the fa%t that all the dogmas, misinformation and spe%ulations whi%h now %lutter or blo%4 the paths of the se9eral bran%hes of the one a%tual s%ien%e are absent in the approa%h to Huna& The 4nown and dedu%ed history of Huna is a 9ery fas%inating %hapter whi%h %arries us from the most remote times up to the present moment& Little is a%tually the fa%t that part of 'gypt, that the in the land of the 4nown of the origin of Huna& *t may be dedu%ed, howe9er, from of the lore %an be re%ogni>ed in the earliest re%orded writings priests or :Feepers of the Se%ret: ;4ahunas<, had either li9ed Nile or had been in %onta%t for some time with its peoples &

,s Huna possessed a simple 9ersion of its se%ret s%ien%e as well as a more %ompli%ated and %arefully guarded 9ersion for the more intelligent, we find in early 'gypt the simple or exoteri% part of the 4nowledge presented openly and in su%h a form that [p& 87$

e9en the men of low intelligen%e %ould grasp and use some of the 9alues& The esoteri% or initiatory material of Huna was 4ept within the hereditary priesthood of the 4ahunas, ne9er being written down& 2ut in order to allow a lasting and foolproof a%%ount of Huna to be preser9ed for all the ages, a spe%ial language was in9ented, pro9iding a means of gi9ing an inner and outer meaning to any statement of the tea%hings& Su%h statements as were made in this :sa%red language: formed a %ode whi%h %ould not be bro4en unless one already was familiar with at least part of the Huna lore and with the word-symbols used to name elements of the system& *t is e9ident that the 4ahunas and their people made up a ra%e apart from the 'gyptians and others with whom they either li9ed or were %losely asso%iated& *t is also rather %lear that, sometime between the Mosai% and 5hristian periods, they left and began a long migration to find new homes in what we now %all :1olynesia:& *n their new homes, spea4ing only the :sa%red language:, they flourished for a number of %enturies, preser9ing inta%t their language and the se%ret 4nowledge

whi%h it had been %onstru%ted to %on%eal and yet re9eal& *n their new 1a%ifi% *sland homes, the 4ahunas used no writing, depending on memory alone to 4eep Huna pure and inta%t& 2ut the initiate 4ahunas who remained behind, and who may ha9e been of a different ra%e, allowed the writing down of tea%hings from Huna& The writing was ne9er done in any diale%t of the :sa%red language:, but original statements were translated in9ariably into some other tongue& This hid from the eyes of the %urious the words whi%h had [p& 8@$

originally been made to %arry double meanings, and made it all but impossible for anyone not familiar with the language of the :Se%ret: to brea4 the %ode& The initiates remaining in the Near 'ast after the migration of the an%estors of the 1olynesians, too4 it upon themsel9es to put mu%h of Huna into the 9eiled forms of writing& They produ%ed the )nosti% writings as well as mu%h whi%h was later in%orporated with other materials in assembling the New Testament& Some of the 9eiled writings also %rept into later parts of the +ld Testament whi%h already %ontained mu%h Huna legendary lore, of whi%h the story of the 5reation and of the )arden of 'den may be said to be typi%al& *n late years a long study was %ondu%ted in 1olynesia whi%h resulted, in the year !@ , in the dis%o9ery that there had been su%h a se%ret system as that of Huna, and in the partial brea4ing of the %ode so that the inner tea%hings %ould be laid bare& Howe9er, it was not until about the year !"8 that the %oded Huna %ontained in the )nosti% and New Testament writings were re%ogni>ed& ,t that time it was seen that by translating these writings ba%4 into one of the 1olynesian diale%ts, preferably the Hawaiian, the inner tea%hings %ould be brought to light through the use of the an%ient %ode& The inner or esoteri% tea%hings of the )nosti% and 5hristian writings were found to be that part of Huna always retained for the initiates& The parables attributed to 6esus furnished ex%ellent examples of the way the %ode was used from times immemorial& The simple outer meaning intended for the less intelligent masses lies on the surfa%e, tea%hing some simple lesson, but hidden by the %ode is to be found [p& 8B$

information running parallel with all the best findings of modern 1sy%hology and 1sy%hi% S%ien%e, that is, in so far as they ha9e limped ahead& *n addition, the redis%o9ered Huna system adds mu%h more information to what we ha9e managed to e9ol9e for oursel9es before arri9ing at the present stalemate in those lines of resear%h& Huna %orroborates all we 4now of the sub%ons%ious and %ons%ious parts of mind, but adds mu%h in9aluable information about their natures, for%es and spe%ial abilities& *t presents to us the super-%ons%ious and shows its %hara%teristi%s in turn& ,s to man in his abnormal mental states, Huna offers some enlightenment where simple disease is not at fault& 2ut, when it %omes to the explanation of the startling things un%o9ered by 1sy%hi% S%ien%e in its studies of spirits and the :supernatural:, Huna offers the only explanations e9er found whi%h will explain the me%hani%s of e9erything from telepathy to table tippingJ from predi%tion and psy%hometry to the temporary return in the flesh of the :materiali>ed: dead& ,ny person who may wish to %he%4 on Huna findings %an now pur%hase a good Hawaiian-'nglish di%tionary and a Hawaiian-'nglish New Testament to use in examining the surprisingly %le9er way in whi%h the original 4ahunas pla%ed double

meanings in words and roots of %ompounded words to %on%eal the inner meanings while laying open the outer& The language is 9ery simple to wor4 with in this way, and with the addition of the 4nowledge of the meaning of a few symbol word meanings, %he%4ing %an pro%eed with ease& The main symbol words are :light:, for the High SelfI :water: for any of the three grades of 9ital for%e used by the three :sel9es: of the man, and [p& 8"$

[paragraph %ontinues$ :hea9y breathing: for the a%%umulation of extra 9ital for%e to be used by the low self in 9arious a%ti9ities whi%h fall under the heading of :psy%hi%:, these in%luding telepathy, the use of mesmerism or any form of suggestion, prayer made in the Huna manner to the High Self, and the produ%tion of spiritisti% phenomena by the disin%arnate in%luding table tipping, le9itation, poltergeist a%ti9ities and e9en full materiali>ation, apports and transportation& ,ny mention of the symbol words for :%ords, threads, tubes, water dit%hes or ropes: will point to the sending of a flow of 9ital for%e through a strand of in9isible or :shadowy: ;e%toplasmi%< material whi%h may %onne%t the low self with another person or, espe%ially, with its own High Self& The :4not: indi%ates any of the se9eral things whi%h may pre9ent su%h a flow of 9ital for%e from the low self to the High Self& , similar symbol meaning is found in any referen%e to a blo%4 or other obstru%tion of a path& *n the 2ible, from *saiah through the New Testament, the :stumbling blo%4: in the path is the symbol most often used, but the :%ross: and :%rown of thorns: also symboli>e these :4nots: whi%h we thin4 of as :fixations, %omplexes or spirit obsessions:& 5onsidering the ease with whi%h anyone %an run a %he%4 on the present Huna findings, e9en with no 4nowledge at all of the Hawaiian language, there is really no ex%use at all for anyone to refuse to %onsider the proofs and e9iden%es whi%h are so greatly important to the s%ien%es %o9ered by Huna in its 9ery wide s%ope, or the new and penetrating light whi%h it throws on /eligion, espe%ially 5hristianity and those religions in whi%h early 0oga forms a part& ,dmittedly, it is and will %ontinue to be hard for [p& 8#$

those who ha9e a%%epted the religious beliefs of any bran%h of 5hristianity to bring themsel9es to fa%e the possibility that what they ha9e %ome to belie9e as all the truth possible to obtain, is only the outer part of a large whole& Those who belie9e that they ha9e already ta4en all needed steps to win :sal9ation:, may be distressed to learn that there are :mystery: tea%hings whi%h need to be understood before the full :sal9ation: %an be attained& .hile some mention of the inner tea%hings ha9e remained in the a%%epted New Testament, mu%h has either been lost or edited out, although many passages %ontaining Huna symbol words ha9e remained, su%h as, in 6ohn *J 8- 7J :The same %ame for a witness, to bear witness of the Light ;High Self symbol<, that all men might through him belie9e& :He was not that Light, but was sent to bear witness of that Light& :That was the true Light, whi%h lighteth e9ery man that %ometh into the world&: Two of the early 5hur%h Fathers, 5lement and +rigen, writing in the years around 788 ,&-&, ga9e %omplete e9iden%e of the existen%e of the inner side of the 5hristian tea%hings& For an easy %he%4ing sour%e of this material, ,nnie 2esantCs

boo4, :'soteri% 5hristianity:, is re%ommended& *t is to be found in most libraries as it has been pla%ed there by the Theosophi%al So%iety& Here are some passages =uoted by Mrs& 2esantJ 5lement, in his :Mis%ellanies:J :The Lord & & & allowed us to %ommuni%ate of those di9ine Mysteries, and of that holy light, to those who are able to re%ei9e them& They did not %ertainly [p& 8D$

dis%lose to the many what did not belong to the manyI but to the few to whom He 4new that they belonged, who were %apable of re%ei9ing and being moulded a%%ording to them& 2ut se%ret things are entrusted to spee%h, not to writing, as is the %ase with )od& ,nd if one say that it is written, CThere is nothing se%ret whi%h shall not be re9ealed, nor hidden whi%h shall not be dis%losed, Clet him also hear from us, that to him who hears se%retly, e9en what is se%ret shall be manifested& & & & ,nd to him who is able se%retly to obser9e what is deli9ered to him, that whi%h is 9eiled shall be dis%losed as truthI and what is hidden to many shall appear manifest to the few& & & & The Mysteries are deli9ered mysti%ally, that what is spo4en may be in the mouth of the spea4erI rather not in his 9oi%e, but in his understanding& & & &: Note the effort made in this passage to explain and still not explain fully, the fa%t that a foreign set of words had to be used, and when spo4en, must be understood by the one to be initiated& For instan%e, if the word :water: was used in explaining some part of the Mysteries to the %andidate, it would be meaningless unless its hidden meaning of :9ital for%e: had been di9ulged& *t is probable that the ne%essity for using the words from the :sa%red language:, %aused the e9entual loss of the 4nowledge of the Mysteries& To memori>e and retain the symbol words without first learning to spea4 the %omplete language, would be diffi%ult& Substituting of words would soon result in the loss or %hanging of original meanings& *n *ndia it is to be supposed that the early writers on 0oga were at least partly initiated into Huna, for the basi% Huna method of a%%umulating extra :mana:, or 9ital for%e, for 9arious uses was slowly de9eloped into a [p& 8E$

set of elaborate breathing exer%ises, while the Sans4rit word, :prana:, whi%h means :breath: or :to breathe:, %ame into use to repla%e the Huna word, :mana:& +r it is possible that some effort to gi9e the symbol or %ode meaning of Huna, in whi%h :to breathe hard: ;:ha:< stood for the a%%umulation and use of 9ital for%e& To return to the e9iden%e of the existen%e of the inner tea%hing in 5hristianity, let us %onsider statements made by +rigenJ :The obAe%t of 5hristianity is that we should be%ome wise& *f you %ome to the boo4s written after the time of 6esus, you will find that those multitudes of belie9ers who hear the parables are, as it were, CwithoutC, and worthy only of exoteri% do%trines, while the dis%iples learn in pri9ate the explanation of the parables& For, pri9ately, to his own dis%iples did 6esus open up all things, esteeming abo9e the multitudes those who desired to 4now His wisdom&: Here is another bit from +rigen whi%h explains how the inner tea%hings were wor4ed as symbols into supposed histori%al re%ords& :*t is suffi%ient, howe9er, to represent in the style of a histori% narrati9e what is intended to %on9ey a se%ret meaning in the garb of history, that those who ha9e the %apa%ity may wor4 out for themsel9es all that relates to the subAe%t& & & & Now, in the next pla%e, if any

one has the %apa%ity let him understand that in what assumes the form of history, and whi%h %ontains some things that are literally true, while yet it %on9eys a deeper meaning & & & these remar4s are to be understood as being made by us with a %on%ealed meaning& & & &: *n the )nosti% writings, of %ourse, may be found a large 9ariety of attempts to re%ord the substan%e of [p& 8!$

[paragraph %ontinues$ Huna or similar mystery tea%hings without re9ealing too mu%h& .hether or not the 4ahunas originated the system of presenting inner and outer tea%hings, it is not to be denied that in the early 'gyptian times when Huna ideas were being absorbed and distorted in the pro%ess, there was the se%ret 4nowledge reser9ed for the initiates and mentioned in the inner temple& , similar tradition existed among the 6ews where the :9eil: of the san%tuary symboli>ed the di9ision into inner and outer tea%hings& *n gi9ing an outline of the ten simple elements of whi%h Huna is %omposed, it %an be shown how 9ery simple the system was and is& Howe9er, be%ause these elements name things often %ompletely unfamiliar to the reader, or be%ause they name something similar to items about whi%h the reader already has set opinions, there needs to be mu%h explaining and a 9ery %onsiderable effort to show why the Huna %on%epts are more reasonable than those held in the se9eral modern s%hools of thought& These expanded presentations may be found in earlier boo4s on Huna, espe%ially :The Se%ret S%ien%e 2ehind Mira%les:& *n Huna man is said to be made up of nine parts whi%h are possessed both in life and in the %ondition of sur9i9al after death& +ne more part, the human physi%al body raises the %ount of parts to ten during life on this le9el& 1rimarily, man is made up of three :sel9es: or spirits& These %ount as three parts of the man& 'a%h :self: or spirit of the triune man has a thin and in9isible body in whi%h to li9e& These %ount as three more parts& They are the :bodies: in whi%h the :sel9es: li9e if separated by any %han%e during [p& 8$

physi%al life or after death& Normally the low and middle sel9es blend and intermix their :Shadowy: bodies and surround and impregnate the physi%al body with them during life, but withdraw and li9e on together after death as disin%arnate spirits& The High Self always li9es apart in its own :Shadowy: or :a4a: body, to use the Hawaiian word& 'a%h self possesses the life for%e or 9ital for%e, whi%h is %alled :mana: by the 4ahunas, and whi%h is symboli>ed as :water:& There are three grades or poten%ies of this life for%e, and ea%h is %ounted as a part of the man, adding up to a total of nine& The physi%al body %ounts as one part, when it is being used, and so the number has %ome down to us as the :perfe%t number:& The number @ is a symbol standing for either the three sel9es, the three shadowy bodies or the three grades of mana or 9ital for%e& The number B symboli>es the low self, its 9ital for%e, its shadowy body and the 8

physi%al body, o9er whi%h it has %harge& ,ll su%h uses of numbers and geometri% figures su%h as that of the triangle, the fi9e pointed star and the %ross, ha9e been used in the past, and one who 4nows the signifi%an%e of the symbols 4nows Huna in broad outline& To 4now how to use the 4nowledge of the ten elements is, of %ourse, less simple& .e ha9e seen that in the use of mesmerism and suggestion, there elements not in%luded in the list of human elements but similar one of them& For instan%e, we ha9e the tiny thought forms whi%h a%tions of the %ons%iousness of the two lower sel9es& These are of the shadowy substan%e of the low self, [p& $ are in9ol9ed in some ways to are made by gi9en bodies made

and they %an float along on a flow of 9ital for%e as it mo9es by way of a shadowy thread or %ord from one person to another, produ%ing a telepathi% response& +r the thought forms may flow with the gift of empowering 9ital for%e to the High Self as the :seed: from whi%h the answer to the prayer will be grown to maturity and made manifest on the physi%al le9el& The unrationali>ed thoughts or impressions held by the low self form the fixations or %omplexes whi%h are so important to Huna and are symboli>ed by the %ross of the %ru%ifixion ;or the simple 3 %ross denoting that a path is %losed<, as well as the :stumbling blo%4 in the path:& Here again we ha9e thought forms in bodies made of the in9isible e%toplasmi% substan%e& , %ompanion pie%e to the %omplex is the disin%arnate spirit, be it a low or a middle self, of the sort referred to as :de9ils: in the New Testament& These dead indi9iduals may be made up of a low plus a middle self, in whi%h %ase are normal spirits& +r the two sel9es may ha9e been separated by some a%%ident of death or be%ause of long illness and un%ons%ious periods prior to death& *n any e9ent, the low self alone ;being irrational and so more dangerous< or the normal two-self spirit may obsess the li9ing to some degree& 5omplete obsession means insanity, but partial obsession may show as a large or small degree of response to the %ontrol exerted on the li9ing by the obsessi9e dead& .hile su%h influen%ing of the li9ing by the dead is usually bad, it %an be for good, although the spirits mo9ed by a desire to bring good are seldom long in %onta%t with the physi%al le9el of life after their passing o9er& , further addition to the ten elements of man, as [p& 7$

found in Huna, relates to spirits or entities ranging higher or falling lower than man in the e9olutionary mar%h& ,bo9e the High Sel9es are said to be le9el after le9el of Higher 2eings, some on%e ha9ing been humans, some not& 2elow the human le9el range the lesser entities, most of whom are e9ol9ing slowly upward toward life as men& Howe9er, there is e9er pro9ided a body made of the shadowy substan%e in some degree or other of rarifi%ation for the entity to inhabit, and there is always some poten%y of the life for%e or :mana:& The Huna lore presents no perfe%ted )od, but, instead, a great and e9er-e9ol9ing %onglomerate of %ons%iousness e9ol9ing from low to high, and always embodied in some form of the shadowy substan%e while empowered or made ali9e by the life for%e in some of its many poten%ies or 9ibrational rates& 'a%h e9olutionary le9el of life is mar4ed by its %hara%teristi% awareness as a

le9el of %ons%ious being& The low self has only the reasoning ability of the higher animals, itself still being an animal in a body& 2ut it has the power of memory& The middle self does not remember& *t relies on the low self to do all the remembering for the man while it uses indu%ti9e reason, whi%h is its mental gift, and so is able to guide the low self& The High Self has a still more e9ol9ed type of mentation whi%h is diffi%ult for the lower sel9es to understand ex%ept to see what su%h mentation %an a%%omplish in a%tion& *t %an see into the future to a %ertain distan%e and %an %hange the future to a large extent for the indi9idual if as4ed to do so and if gi9en a steady daily supply of the basi% 9ital for%e to use in ma4ing the %hanges& *t %an use the 9ital for%e to [p& @$

ma4e instant %hanges in physi%al matter under the right %onditions, and so bring about instant healing& The limits of its ability to ma4e su%h mira%ulous %hanges remains un4nown in so far as that part of Huna whi%h has been re%o9ered to date is %on%erned&

The departments of 'thi%s or Morals, in Huna, are %o9ered by the negati9e %ommand N+T to hurt others, and on the positi9e side of the inner tea%hing by the %ommand to lo9e and help where this is possible& +ne is the %ommand for the animal or low self and for the less e9ol9ed masses& The other is for the more e9ol9ed and intelligent as represented by the middle self, and exemplified in the li9es of the High Sel9es and Higher 2eings of all le9els& Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis, by Max Freedom Long, [ !"#$, at sa%red-texts&%om [p& B$

,--'N-(M The full exploration of the possibilities of wor4ing with the High Self, on%e %onta%t is made through the use of self-suggestion, has not been %ompleted& ,t this time we %annot say what mira%les %an be performed with the help of the High Self, but, loo4ing ba%4 at the instant healing a%%omplished by the 4ahunas of yesterday, we are en%ouraged to expe%t great and wonderful things& *n *ndia, where self-suggestion after the Huna manner has been pra%ti%ed for %enturies by the de9otees of 0oga, the belief that one must suffer in order to repay 4armi% indebtedness has pre9ented the use of healing potentials& To list the possibilities, on%e full wor4ing %onta%t is established between the three sel9es, we may safely put downJ & Mira%ulous healing, both instant and slow& 7& Seeing to a limited extent into the future&

@& +btaining High Self guidan%e and help& Here in the .estern world, where we are in our first approa%h to this part of the field, we are, howe9er, not without instan%es of partial de9elopment of the abilities in =uestion& +n pages @ #-@ D of :The Se%ret S%ien%e 2ehind Mira%les: may be found the story of one of the first ,meri%an mesmerists, 1hineas Huimby, and an a%%ount of how, under mesmeri% %ontrol, his fa9orite subAe%t, Lu%ius, was a%%identally found to be able to exhibit supernormal abilities& He %ould see what was going on at a distan%e, and %ould diagnose physi%al ills and heal them& Huimby had long suffered from 4idney trouble and was healed by the laying on of a [p& "$

hand by Lu%ius while under mesmeri% influen%e but suddenly seeming to a%t of his own 9olition& This healing was instantaneous, and it lasted& That it was a%%omplished by something wiser and more able than the normal Lu%ius was e9ident to the mind of Huimby, and, while he had no 4nowledge of Huna, of %ourse, he attributed the strange powers to some 5ons%iousness higher than man and lower than (ltimate )od& He %alled it the :.isdom: or the :1ower:& *t ma4es no differen%e whether this %onta%t with the High Self :.isdom-1ower: was made through the use of mesmerism or not& Hypnoti% suggestion or self-suggestion would ha9e a%%omplished the same results& , more modern and well do%umented %ase whi%h falls under the same %lassifi%ation is that of the late 'dgar 5ay%e& *n a tran%e %ondition usually indu%ed by hypnoti% suggestion administered by an asso%iate, he exhibited abilities not possessed in his normal state& .hile this ability did not in%lude su%h instant and dire%t healing as that exhibited by HuimbyCs subAe%t, Lu%ius, it in%luded similar pres%riptions of remedies and the same diagnosti% pro%edure& 6udging from the re%ords of Huimby, the full %onta%t with the :.isdom: was rare on the part of Lu%ius, and many times a diagnosis and pres%ription pro9ed to be useless& +n the other hand, if 5ay%e failed to ma4e a %orre%t diagnosis or to des%ribe the right remedy, little is said of it in the boo4s whi%h tell of his life and wor4& 5ay%e fre=uently found obs%ure %auses of illness or pain& *n one instan%e he diagnosed the illness of a young man as something %aused by a %ra%4ed 9ertebra in his ne%4& He then stated that a spe%ial form of operation was needed to %orre%t the trouble, and [p& #$

that there was only one do%tor s4illed in this te%hni=ue& ,s4ed who this do%tor might be and where he was to be found, he ga9e his name and 2oston address, adding that at the moment he was in 'urope, but that on a %ertain date he would return& This information was found later to be %orre%t from first to last& The do%tor operated and the young man re%o9ered& Many su%h %ases were re%orded, and the trans%ribed re%ords are still in pro%ess of being studied and %lassified by an organi>ation headed by his son, Hugh, formed to %arry on this wor4& *t is interesting to note that 5ay%e ad9an%ed no set theory to explain his wor4& He 4new that he made %onta%t in tran%e %onditions with some sour%e of information far wiser and more able than himself& +n one point he stood firm& This was in his

denial that his wor4 was in any way based on the aid of the disembodied or spirit dead& He re%ogni>ed no :guide: or helper su%h as Spiritualisti% mediums so often mention in their psy%hi% wor4& ;*n passing, it must be said that many su%h spirit helpers ha9e %orre%tly diagnosed, pres%ribed and healed dire%tly, e9en instantly, but their number is painfully small, and the pretenders to power are legion on the spirit le9els&< *n the early years of 5ay%eCs healing efforts the subAe%t of rein%arnation was not mentioned, but, after he fell in with a gentleman who belie9ed in the Theosophi%al 9ersion of rein%arnation, he began to peer ba%4 into the past li9es of his patients, often stating that %ertain troubles were %aused by one or more e9ents in past li9es& He des%ribed these li9es at times in some detail& Sin%e the wor4 of 'dgar 5ay%e has be%ome widely 4nown ;through boo4s li4e SegrueCs :There *s , /i9er:, and the ex%ellent boo4s on the rein%arnation [p& D$

angles by Miss )ina 5erminara, as well as through publi%ations issued by The ,sso%iation for /esear%h and 'nlightenment, headed by Mr& Hugh 5ay%e< there ha9e appeared indi9iduals endea9oring to ma4e :life readings: similar to those made by 'dgar 5ay%e& (sually, be%ause of new and stringent laws against psy%hi% diagnosis and the pres%ription of remedies, the wor4 is %onfined to readings of past li9es, and, be%ause su%h readings %an seldom be %he%4ed, their a%%ura%y is open to =uestion& The use of hypnoti% suggestion is also %oming rapidly under restri%ti9e laws, so, in the future it is probable that any person interested ;as many are< in trying their hands at %onta%t and dire%t wor4 with the High Sel9es will ha9e to use selfsuggestion to rea%h the state needed for %onta%t and wor4& )i9en time and su%%ess on the part of those who experiment, the medi%al world may e9entually find in this %orner of the field things of great 9alue whi%h merit attention and use& 1erhaps the only pre%aution to be ta4en in testing out the use of self-suggestion to try to dupli%ate the wor4 of men li4e 5ay%e, is to ma4e doubly sure that %onta%t is not made with the spirit of a dead man, but with oneCs own High Self& Many spirits ha9e, in the past, been %onta%ted, and a few ha9e %laimed to be the High Self of the experimenter, but when they failed to show superior wisdom or power, they were seen to be what they a%tually were, lying pretenders& , great Huna initiate li9ing in 6udea long ago ga9e sage ad9i%e when he on%e said, :2y their fruits ye shall 4now them&: