Self - Suggestion

Chapter 8

We come now to the place toward which we have been working by learning the theory and practice of self-suggestion. Here we crown the achievements, and pass from the great earthly benefits which self-suggestion can give into the world of pure magic and the miraculous--into the world of "PRAYER".

But PRAYER, within the meaning of Huna, is a very different thing from prayer with the meaning given it today in the churches. In Huna we have a knowledge of the three selves making up the man. In Huna-type prayer we find all three selves have a part in the prayer, and that each has special things to do which cannot be done by the others. If each does its part and uses its unique natural ability expertly, a miracle is possible. If only one self tries to pray, nothing happens.

Self-suggestion is the way by which we can cause all three of the selves of the triune man to work as a balanced and perfect team toward a single accomplishment.

The experimenters who are leading in the field of auto conditioning and autosuggestion are becoming vaguely aware that there should be this crowning step in the art of using suggestion to bring the low self into full agreement and cooperation (integration) with the middle self, then with something still higher.

Dr. Hornell Hart, in his lectures on the subject as well as in his writings, strongly urges that the religious aspect of the process be stressed. He describes the aim as, . . . "to live joyously and to create the kind of personality capable of profound service to our fellow men, to transcend the life we now live, reach out into the spiritual potentialities of life with courage and creative faith." This is a splendid aim and goal, but the student must turn to Huna to find the step-by-step directions needed to accomplish the work of putting the "potentialities" to practical use.

Dr. Rolf Alexander, who clings to the Freudian "id, ego and superego" in contrast to the ancient Polynesian low self, middle self and High Self, offers a method by which one learns to work with the superego. This is the method he has named "self-realization". It resembles in flavour the Zen system of attaining "enlightenment" or "realization", but retains the vagueness of the original superego concept even while enlarging it.

Dr. Alexander falls back on the idea that we are all living in a continuous state of hypnotization in which the events of our lives and our surroundings act as hypnotic suggestions to bind and shape the ego, preventing it from realizing the world of reality which surrounds us. The recommended remedy is the breaking free from the hypnotized state and the emergence into the normal state in which the "true" and "real" are sensed and the superego begins to guide one's life. This condition is described as "salvation", as "liberation", and as the complete integration of the three parts of the Freudian self. It goes considerably farther toward metaphysics than the accepted system of Freud permits, but still falls far short of recognizing the High Self as the end and aim of the autohypnotic efforts.

Some years ago in New England, a mesmerist travelled about and demonstrated Mesmer's healing methods. A man named Quimby became interested, learned to use mesmerism, and set himself up as a healer, evolving in the process a set of theories to explain what happens in the process of such healing. From his theories, which touched a little on religion and metaphysics, there evolved New Thought and Christian Science.

In New Thought circles one of the leaders was Judge Troward. He had served in India and had absorbed some of the concepts of Yoga and Vedanta. Hypnotism had come 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 cover that step which is to be taken as we move from the physical to the superphysical--from the low and middle self realm to in-include that of the High Self.

Oddly enough, Judge Troward failed to see in the miraculous answers obtained through prayers the evidence of a Higher Power. He carefully avoided the older concept of a close and personal God made in man's image, and, avoiding the Superconscious entirely, proposed a "UNIVERSAL SUBCONSCIOUS". This was, perhaps, less surprising than it would look on the surface. What had impressed him most was the apparently verified fact that when one "held the thought" long and well, after the budding New Thought method, one built up a mysterious compulsive force which in some way influenced something more powerful than man, causing it to bring into reality the thing so pictured and demanded. The Yoga tradition was that the miraculous could be brought about by concentration, but in this there was little to offer scientific backing. On the other hand, hypnosis and suggestion were being generally accepted.

His postulated "Universal Subconscious" was a natural deduction for one following through from mesmerism to suggestion and reaching out toward the miraculous in the field of answered prayer. He had reasoned that a Superconscious of universal size and creative power must be too high to be controlled by the thoughts of men, so the thing that certainly was seen to accept control, must be similar to the subconscious of man. Ergo! A Universal Subconscious must be the answer And it must also have miraculous power, being part of the Superconscious. The only flaw which developed in this theory which was widely hailed and accepted in New Thought, was that the Universal Subconscious so often refused to obey "thought-held" suggestion.

This revolt against the older religious concept of prayer has been going on for some time, largely because of the failure to get results by orthodox prayer methods. Something "scientific" was demanded which could be used to get unfailing results. And, it should not be necessary for one to be kind, generous or good, as in orthodox circles, to be able to tip up the Horn of Plenty by some "action of mind", so that blessings could rain down. Many felt that God should stop playing favorites and answering the prayers of some while ignoring the prayers of others.

As the new religions springing from this revolt were partly founded on the old Quimby healing demonstrations, healing remained one of the things most desired and expected. However, it was always very discouraging to a "practitioner" to have a client fail to become well, then go to a "natural healer" who might get excellent results from simple orthodox prayer.

But all is not easy to explain in orthodox circles. Some become famed for their "power in prayer", and others, often living seemingly far more worthy and devoted lives, suffer tragedies which prayer seldom alleviates.

Obviously, our knowledge of prayer is badly in need of overhauling.

A few famous psychologists have viewed this sad contradiction of current religious speculations, and have written learnedly about it. William James, in his book, "Varieties of Religious Experiences", made a classical contribution to the subject. In later years in his book, "Man the Unknown", Dr. Alexis Carrel gave the world a study of the miraculous answers to prayer occurring down the years at the shrine at Lourdes, in France, where those who came to pray for others were oftenest healed themselves--an odd state of affairs which contradicts all current beliefs and speculations.

Two features of effective prayer may be seen to be outstanding. (1) There must be a strong emotion of desire aroused in making a prayer, and (2) there must be confident expectation or faith that the prayer will be answered.

It makes little difference to whom the prayers are addressed so long as it is some Higher Being. This may be God, as named in any language or conceived in any religion. It can be prayer to any Savior in any religion, such as Jesus or Buddha. It can be prayer addressed to saints or ancestors.

An additional discovery has been made, but its recognition has been so slow that today it is almost completely overlooked. This is the discovery that mesmerism, coupled with prayer, could and did bring about healings verging on the miraculous. We have already seen that Col. Henry S. Olcott, active in the early years of the Theosophical Society, had explored this angle. In his writings he described his experience in healing over fifty paralytics in Ceylon, saying that he had made use of the faith of the patients in Buddha. He encouraged them to believe that when they asked it, the Buddha would heal them. This brought in a strong element of prayer to add some ingredient (not discussed or defined) to the mesmeric force exerted by Col. Olcott. As there was the intention to heal mingled with the expectation of being healed, the element of suggestion was very strong, even if not recognized as part of the process. The combination of ingredients worked wonders--wonders which still puzzle the modern hypnotists who cannot understand how mesmerism can bring about healing results which they cannot begin to duplicate.

For the moment let us leave the line of thought which we have been following to consider a form of healing which is too important to be overlooked, although it falls under a rather different heading. This is healing brought about by people of mediumistic talent who claim no power in themselves but who give all the credit to the spirits of the disincarnate.

The spirits, speaking through their mediums, tell how they bring about healing. Their theories differ as widely as those of living non-medical healers, but while almost none of them appears to rely on prayer to a Higher Being, they agree that a living person of mediumistic ability is needed to work with and through. Needed also is a supply of vital force.

The fact that some mediums are thrown into a trance state strongly hints that the spirits are able to use suggestion, and, if they draw from the living enough vital force for mesmeric-hypnotic use, this accounts in part for some of the healing which is accomplished.

An excellent little book for the curious who may wish to follow this line of healing and its spirit-given explanations, is "The Mediumship of Arnold Clare", by Harry Edwards, himself a famous mediumistic healer. In it may be found described things which remind one strongly of the Huna shadowy bodies which are owned by each of the three selves, the Huna grades of vital force, the "will" power, and the thought forms charged with vital force. A spirit named "Peter", said, when asked about the healing forces, "The nearest force we know comparable to that used in producing action is magnetic force, but this force (used by spirits) is of a different quality and is stronger in character."

Psychic healing, brought about with the help of the disincarnate, is not for the average person, but we find in this healing method additional proofs that Huna theories are valid and workable.

Reduced to its simplest terms, PRAYER is, according to Huna, the calling in of the High Self to join the team of the low and middle selves so that work of a miraculous nature can be undertaken and accomplished. It is the High Self which possesses the miraculous power and the wisdom to go with it. It can see into the future in so far as coming events have been determined. It has evolved through the school of life and has accumulated all the wisdom to be gained by living for a time as a low self, and, later, as a middle self. It is the self we find at work in spirit healing where the diseased tissues of a patient are miraculously changed to healthy and normal tissues. It can give guidance and help of a marvellous nature if invited to do so.

As all who have studied Huna theories will know, the High Selves do not encroach on the privilege of free will which is the birth right of the lower selves. It must allow them to learn by experience. But, when the lower selves become aware of the fact that there is a High Self watching over them as a Guardian Angel, and come to invite it to take its full share in living, it can then guide and guard and help in endless ways. This complete integration involves the three selves, not just the lower two. It brings the good life to replace the life in which the pair of lower selves stumble along without guidance, and often bring disaster upon themselves by their conflicts and differences of beliefs, desires and dislikes.

In the books, "The Secret Science Behind Miracles" and "The Secret Science At Work", the entire question of prayer has been discussed as the central theme of Huna. While self-suggestion has been lightly touched upon in both books, it has not been until now that the full value of the use of this method as an addition to prayer has been realized and presented.

Prayer, to be effective, must be started by the middle self. It must realize some need and must decide what is to be asked of the High Self in prayer. Once the work is begun, it must cause the low self to perform its important part in making the prayer.

The low self has, as a natural talent, the ability to use telepathy. All prayer is telepathic and involves the sending of a message of thought forms over the connecting shadowy-body-substance cord to the High Self, wherever it happens to be at the time. Only the low self can send such a message. More than that, only the low self can supply the needed vital force to flow along the aka cord to the High Self and, on the flow, to carry the thought forms embodying the prayer.

The middle self needs to draw on the low self for its supply of vital force in order to change the force to the more potent thing we call "will". In a like way the High Self must be supplied with its vital force by the low self. As it observes the inviolableness of the free will of the lower selves, the High Self will draw only the slight amount of force needed for its necessary work of furnishing over-all guidance. But, when invited to direct, help and take its full part in living the triune life of its man, and when it is supplied with all the vital force necessary, it can answer prayers, the more force supplied, the swifter the answer.

We have seen how the low self is given the "seed" ideas in suggestion and how these need to be filled with the commanding force of the "will". The same thing happens in relation to the High Self when we pray, except that no suggestive force can be used to compel the High Self to react as does the low self when a set of ideas is presented. The High Self, having vastly greater wisdom and experience, has a level of free will all its own, and this is as inviolate on its level as is that of the lower selves. The High Self must be allowed to decide whether or not the thing asked for in prayer is good and wise and best in the long run. It may look into the future and see that if a certain prayer were answered, it would cause upsets and trouble later on. But if the prayer is good, and if time is given to bring the answer about as a condition or circumstance, and if the vital force is supplied and the prayer is renewed daily, the answer will eventually appear.

The average person, when confronted by an urgent need demanding prayer, cries out to God or a Higher Being with a great upsurge of emotion, asking for help. The upsurge of emotion guarantees that the low self is thoroughly impressed with the urgency of the situation. It, and it alone, creates emotions. They are a part of its hallmark, just as are memory and telepathy. Where emotion is aroused strongly, there is invariably a sudden building up of the vital force supply. This may be used in many ways. In sudden anger it is used in attacking or fighting off something or someone. In fear it is used in flight if flight is possible. And in urgent prayer, it is used automatically by the low self to make the telepathic contact with the High Self and to send the empowering flow of force with the prayer.

On the other hand, the average person, when NOT confronted with a situation of great urgency, simply does not pray. Experience of the past has usually taught the futility of such prayer. One begins to meet the situation as best one can unless desperation comes. This is a sad condition, indeed. In the High Self lies more wisdom and power than we can imagine. It is there for us to draw upon even in very small matters, for the High Self takes part fully in ALL of the life of its man, when the door is opened to it and the invitation is daily extended to do so.

Ordinary prayer is child's play. It is a hit and miss repetition of set prayers, the voicing of which has too often become only a religious duty. The child who is taught the duty of reciting a prayer at bedtime may carry on the habit, once it is formed, and pray nightly, but at best, it is an amateurish performance in imitation of the very fine art of complete, effective and proper prayer.

The elements of the complete and perfect prayer are:

(1) The cooperation of all three selves.

(2) The making of the decision as to what is to be asked in prayer. This is the work of the middle self, even if guidance from the High Self is the thing which is to be asked.

(3) The making of the mental picture of the condition desired. In this task the middle self reasons from the memories furnished to it on request by the low self.

(4) The giving of the mental picture of the desired condition to the low self to present telepathically to the High Self.

(5) Here the low self takes over and begins its work behind the scenes and out of reach of the middle self. It may either obey the order to make the telepathic contact with the High Self and deliver the prayer picture, or it may pay no attention to the order. It may simply drop the mental picture of the desired condition and the memory of the order into the limbo of its vast memory storage vaults, and then go on with whatever else it may have been doing or thinking. Most prayers get no farther than this limbo. That is why self-suggestion is the incomparable tool, over and beyond its use in bringing about the usual benefits of suggestion where prayer has no part.

With the ability to use self-suggestion, the middle self can at last go confidently about the business of making ready a prayer. Then, by using the method already described, it can charge the prayer picture with vital force to such an extent that, when the low self is relaxed, it will accept the command, together with the prayer. In both will be charges of force that will demand instant consideration and close attention. It will obey the built-in order to contact the High Self telepathically, and send to it the ideas as thought forms--together with the invaluable gift of vital force.

It is as simple as that. But it is something of inestimable value. It furnishes us with a way of getting the prayer delivered and empowered every time. It may take considerably more time to concentrate on the mental image of the desired condition to be embodied in the prayer, but the reward justifies the expenditure of endless time and effort. How else can one take thought of one's future and settle down happily to the work of making it fall along pleasant and useful paths?

Self-suggestion, therefore, is a two-part process. It begins with the integration of the low and middle selves and brings the life into harmonious conditions within the limits of the two lower levels. The second part comes with the integration of the third or High Self into the team, and the laying of the broad plans for the future--plans which will take shape under intuitional guidance from the High Self, which often uses circumstances and so manipulates them that a chance happening may switch the whole course of life from one path to another in a most beneficial way.

If no other satisfaction were gained, the making of daily contact with the High Self would be a reward sufficient in itself. Here is the deep and enduring love which one can sense and on which one can rely in any and all circumstances. Here is the vast wisdom of the Father half of the Utterly Trustworthy Parental Pair. Here is the love and maternal care of the Mother half who is one with the Father, and still separate.

The religious injunction to pray "in my name", has a deeper Huna meaning, but for its outward use, one may pray to the High Self direct, and depend upon it to send the prayer on to other and higher Entities, even to Ultimate God, if this is necessary. If one wishes to pray directly to God, that is permissible, but all prayer must first go to the High Self Pair before there is any chance that it may be passed on.

A prayer to God, offered in the name of the High Self Father-Mother Pair, fulfills all the conditions and requirements of the Biblical injunction. We may rely completely upon the superior wisdom and love which works always for our good. If we do our part to the best of our limited ability, the rest will be done for us, exactly as it should be done.

Furthermore, the High Selves form, with others of their stage of evolution, the Great Companies of Shining Spirits. They are not divided and held apart as are we who reside in physical bodies. Space and time limit them but little. Communication is by means of telepathy of a more advanced kind, and distance is no barrier. For this reason, groups of us who are held apart on the lower levels are guided and watched over by closely associated companies of High Selves--the blessed "Poe Aumakua" of the kahunas.

If one should wish to make many wonderful and powerful friends in the highest places, the Great Company is the place to begin. And how does one go about contacting and attracting the helpful love and friendship of those in such high places?

Simply help those on this level of life who need help, and the gratitude of their High Selves--who are often cut off and are unable to help their stumbling charges--will be as an enduring light on one's path. These friends of the Great Company may be asked, through your own High Self, to help you help those over whom they brood as Guardian Angels. And they will help mightily. If one wishes to receive life's most radiant and enduring gifts, the way leads to and through SERVICE.

If one serves faithfully and demonstrates trustworthiness with what is given of material things or of wisdom--if one uses the increasing gifts to help others on the physical or mental side of life--there will never be a lack of means with which to serve.

Of all human satisfactions, there is none greater than that of being able to serve and to love. And loving and selfless service is the shortest and most direct road leading to evolutionary growth and progress. It is the road leading to growth from the level of the middle self to that of the High Self. It is the Royal Road. It is a very high and exclusive road guarded against intrusion by all the barriers of ignorance, selfishness and hate. But even the most humble of us can enter it freely if we make our first hesitant step one into Service-With-Love. Once this step is purposefully taken with eyes fastened on the shining goal of progression, it will be discovered that there is no need to wait for a distant day of reward. The reward is waiting on the road at the end of each smallest step, and it is called by the sages who have passed that way, "The Joy of Service," than which there is none greater--none more enduring.

APPENDIX

In past ages, several arts, sciences and other unclassified but compact units of knowledge were developed by slow steps to various levels of perfection.

The science of Mathematics was sufficiently exact to allow almost full perfection. The several arts which were developed have not been greatly advanced even in modern times, although such things as Law, Medicine, Physics and Sociology have advanced to new levels.

Of the unclassified but compact units of knowledge, only one was pushed almost to the top level. This was the unit which we are coming to call "Huna" or, to give the word its translation, "The Secret".

Huna is difficult to classify because it includes at least three poorly developed sciences, two of them still in their infancy, Psychology and Psychic Science. These are the sciences of man considered as a conscious being who lives in a physical body during the period of earthly life, but survives and lives in a different "body" after death. A branch of Psychology which also needs to be included in any survey, is that now studied as a condition of consciousness in which the vague thing called "mind" functions improperly. This is still labeled Abnormal Psychology. It deals with such things as dual personality changes.

Belonging to this classification also is Religion. It is farthest of all from reaching scientific standing.

In sorry fact, it becomes more and more darkened and muddled year by year as dogmas and cults increase, almost all based on "revelation" instead of the sciences of consciousness.

Religion is, in reality, the science of the relationship between man and any living beings higher or more evolved than himself who may have an influence on his life, either here or hereafter.

Ethics or Morals should be considered as separate departments, and naturally fall under Sociology, although always mingling with Religion.

The science of Huna can and does cover and include all of the items listed above. This would make it so complicated that a mountain of books could not describe it fully were it not for the fact that all the dogmas, misinformation and speculations which now clutter or block the paths of the several branches of the one actual science are absent in the approach to Huna.

The known and deduced history of Huna is a very fascinating chapter which carries us from the most remote times up to the present moment.

Little is actually known of the origin of Huna. It may be deduced, however, from the fact that part of the lore can be recognized in the earliest recorded writings of Egypt, that the priests or "Keepers of the Secret" (kahunas), had either lived in the land of the Nile or had been in contact for some time with its peoples .

As Huna possessed a simple version of its secret science as well as a more complicated and carefully guarded version for the more intelligent, we find in early Egypt the simple or exoteric part of the knowledge presented openly and in such a form that even the men of low intelligence could grasp and use some of the values.

The esoteric or initiatory material of Huna was kept within the hereditary priesthood of the kahunas, never being written down. But in order to allow a lasting and foolproof account of Huna to be preserved for all the ages, a special language was invented, providing a means of giving an inner and outer meaning to any statement of the teachings. Such statements as were made in this "sacred language" formed a code which could not be broken 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.

It is evident that the kahunas and their people made up a race apart from the Egyptians and others with whom they either lived or were closely associated. It is also rather clear that, sometime between the Mosaic and Christian periods, they left and began a long migration to find new homes in what we now call "Polynesia". In their new homes, speaking only the "sacred language", they flourished for a number of centuries, preserving intact their language and the secret knowledge which it had been constructed to conceal and yet reveal.

In their new Pacific Island homes, the kahunas used no writing, depending on memory alone to keep Huna pure and intact. But the initiate kahunas who remained behind, and who may have been of a different race, allowed the writing down of teachings from Huna. The writing was never done in any dialect of the "sacred language", but original statements were translated invariably into some other tongue. This hid from the eyes of the curious the words which had originally been made to carry double meanings, and made it all but impossible for anyone not familiar with the language of the "Secret" to break the code.

The initiates remaining in the Near East after the migration of the ancestors of the Polynesians, took it upon themselves to put much of Huna into the veiled forms of writing. They produced the Gnostic writings as well as much which was later incorporated with other materials in assembling the New Testament. Some of the veiled writings also crept into later parts of the Old Testament which already contained much Huna legendary lore, of which the story of the Creation and of the Garden of Eden may be said to be typical.

In late years a long study was conducted in Polynesia which resulted, in the year 1931, in the discovery that there had been such a secret system as that of Huna, and in the partial breaking of the code so that the inner teachings could be laid bare. However, it was not until about the year 1950 that the coded Huna contained in the Gnostic and New Testament writings were recognized. At that time it was seen that by translating these writings back into one of the Polynesian dialects, preferably the Hawaiian, the inner teachings could be brought to light through the use of the ancient code.

The inner or esoteric teachings of the Gnostic and Christian writings were found to be that part of Huna always retained for the initiates. The parables attributed to Jesus furnished excellent examples of the way the code was used from times immemorial. The simple outer meaning intended for the less intelligent masses lies on the surface, teaching some simple lesson, but hidden by the code is to be found information running parallel with all the best findings of modern Psychology and Psychic Science, that is, in so far as they have limped ahead. In addition, the rediscovered Huna system adds much more information to what we have managed to evolve for ourselves before arriving at the present stalemate in those lines of research.

Huna corroborates all we know of the subconscious and conscious parts of mind, but adds much invaluable information about their natures, forces and special abilities. It presents to us the super-conscious and shows its characteristics in turn. As to man in his abnormal mental states, Huna offers some enlightenment where simple disease is not at fault. But, when it comes to the explanation of the startling things uncovered by Psychic Science in its studies of spirits and the "supernatural", Huna offers the only explanations ever found which will explain the mechanics of everything from telepathy to table tipping: from prediction and psychometry to the temporary return in the flesh of the "materialized" dead.

Any person who may wish to check on Huna findings can now purchase a good Hawaiian-English dictionary and a Hawaiian-English New Testament to use in examining the surprisingly clever way in which the original kahunas placed double meanings in words and roots of compounded words to conceal the inner meanings while laying open the outer. The language is very simple to work with in this way, and with the addition of the knowledge of the meaning of a few symbol word meanings, checking can proceed with ease. The main symbol words are "light", for the High Self; "water" for any of the three grades of vital force used by the three "selves" of the man, and "heavy breathing" for the accumulation of extra vital force to be used by the low self in various activities which fall under the heading of "psychic", these including telepathy, the use of mesmerism or any form of suggestion, prayer made in the Huna manner to the High Self, and the production of spiritistic phenomena by the disincarnate including table tipping, levitation, poltergeist activities and even full materialization, apports and transportation. Any mention of the symbol words for "cords, threads, tubes, water ditches or ropes" will point to the sending of a flow of vital force through a strand of invisible or "shadowy" (ectoplasmic) material which may connect the low self with another person or, especially, with its own High Self. The "knot" indicates any of the several things which may prevent such a flow of vital force from the low self to the High Self. A similar symbol meaning is found in any reference to a block or other obstruction of a path. In the Bible, from Isaiah through the New Testament, the "stumbling block" in the path is the symbol most often used, but the "cross" and "crown of thorns" also symbolize these "knots" which we think of as "fixations, complexes or spirit obsessions".

Considering the ease with which anyone can run a check on the present Huna findings, even with no knowledge at all of the Hawaiian language, there is really no excuse at all for anyone to refuse to consider the proofs and evidences which are so greatly important to the sciences covered by Huna in its very wide scope, or the new and penetrating light which it throws on Religion, especially Christianity and those religions in which early Yoga forms a part.

Admittedly, it is and will continue to be hard for those who have accepted the religious beliefs of any branch of Christianity to bring themselves to face the possibility that what they have come to believe as all the truth possible to obtain, is only the outer part of a large whole. Those who believe that they have already taken all needed steps to win "salvation", may be distressed to learn that there are "mystery" teachings which need to be understood before the full "salvation" can be attained.

While some mention of the inner teachings have remained in the accepted New Testament, much has either been lost or edited out, although many passages containing Huna symbol words have remained, such as, in John I: 10-12:

"The same came for a witness, to bear witness of the Light (High Self symbol), that all men might through him believe.

"He was not that Light, but was sent to bear witness of that Light.

"That was the true Light, which lighteth every man that cometh into the world."

Two of the early Church Fathers, Clement and Origen, writing in the years around 200 A.D., gave complete evidence of the existence of the inner side of the Christian teachings. For an easy checking source of this material, Annie Besant's book, "Esoteric Christianity", is recommended. It is to be found in most libraries as it has been placed there by the Theosophical Society. Here are some passages quoted by Mrs. Besant:

Clement, in his "Miscellanies":

"The Lord . . . allowed us to communicate of those divine Mysteries, and of that holy light, to those who are able to receive them. They did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are entrusted to speech, not to writing, as is the case with God. And if one say that it is written, 'There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed, 'let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. . . . And to him who is able secretly to observe what is delivered to him, that which is veiled shall be disclosed as truth; and what is hidden to many shall appear manifest to the few. . . . The Mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding. . . ."

Note the effort made in this passage to explain and still not explain fully, the fact that a foreign set of words had to be used, and when spoken, must be understood by the one to be initiated. For instance, if the word "water" was used in explaining some part of the Mysteries to the candidate, it would be meaningless unless its hidden meaning of "vital force" had been divulged. It is probable that the necessity for using the words from the "sacred language", caused the eventual loss of the knowledge of the Mysteries. To memorize and retain the symbol words without first learning to speak the complete language, would be difficult. Substituting of words would soon result in the loss or changing of original meanings. In India it is to be supposed that the early writers on Yoga were at least partly initiated into Huna, for the basic Huna method of accumulating extra "mana", or vital force, for various uses was slowly developed into a set of elaborate breathing exercises, while the Sanskrit word, "prana", which means "breath" or "to breathe", came into use to replace the Huna word, "mana". Or it is possible that some effort to give the symbol or code meaning of Huna, in which "to breathe hard" ("ha") stood for the accumulation and use of vital force.

To return to the evidence of the existence of the inner teaching in Christianity, let us consider statements made by Origen:

"The object of Christianity is that we should become wise. If you come to the books written after the time of Jesus, you will find that those multitudes of believers who hear the parables are, as it were, 'without', and worthy only of exoteric doctrines, while the disciples learn in private the explanation of the parables. For, privately, to his own disciples did Jesus open up all things, esteeming above the multitudes those who desired to know His wisdom."

Here is another bit from Origen which explains how the inner teachings were worked as symbols into supposed historical records. "It is sufficient, however, to represent in the style of a historic narrative what is intended to convey a secret meaning in the garb of history, that those who have the capacity may work out for themselves all that relates to the subject. . . . Now, in the next place, if any one has the capacity let him understand that in what assumes the form of history, and which contains some things that are literally true, while yet it conveys a deeper meaning . . . these remarks are to be understood as being made by us with a concealed meaning. . . ."

In the Gnostic writings, of course, may be found a large variety of attempts to record the substance of Huna or similar mystery teachings without revealing too much. Whether or not the kahunas originated the system of presenting inner and outer teachings, it is not to be denied that in the early Egyptian times when Huna ideas were being absorbed and distorted in the process, there was the secret knowledge reserved for the initiates and mentioned in the inner temple. A similar tradition existed among the Jews where the "veil" of the sanctuary symbolized the division into inner and outer teachings.

In giving an outline of the ten simple elements of which Huna is composed, it can be shown how very simple the system was and is. However, because these elements name things often completely unfamiliar to the reader, or because they name something similar to items about which the reader already has set opinions, there needs to be much explaining and a very considerable effort to show why the Huna concepts are more reasonable than those held in the several modern schools of thought. These expanded presentations may be found in earlier books on Huna, especially "The Secret Science Behind Miracles".

In Huna man is said to be made up of nine parts which are possessed both in life and in the condition of survival after death. One more part, the human physical body raises the count of parts to ten during life on this level.

Primarily, man is made up of three "selves" or spirits. These count as three parts of the man.

Each "self" or spirit of the triune man has a thin and invisible body in which to live. These count as three more parts. They are the "bodies" in which the "selves" live if separated by any chance during physical life or after death. Normally the low and middle selves blend and intermix their "Shadowy" bodies and surround and impregnate the physical body with them during life, but withdraw and live on together after death as disincarnate spirits. The High Self always lives apart in its own "Shadowy" or "aka" body, to use the Hawaiian word.

Each self-possesses the life force or vital force, which is called "mana" by the kahunas, and which is symbolized as "water". There are three grades or potencies of this life force, and each is counted as a part of the man, adding up to a total of nine.

The physical body counts as one part, when it is being used, and so the number 10 has come down to us as the "perfect number".

The number 3 is a symbol standing for either the three selves, the three shadowy bodies or the three grades of mana or vital force.

The number 4 symbolizes the low self, its vital force, its shadowy body and the physical body, over which it has charge.

All such uses of numbers and geometric figures such as that of the triangle, the five-pointed star and the cross, have been used in the past, and one who knows the significance of the symbols knows Huna in broad outline. To know how to use the knowledge of the ten elements is, of course, less simple.

We have seen that in the use of mesmerism and suggestion, there are involved elements not included in the list of human elements but similar in some ways to one of them. For instance, we have the tiny thought forms which are made by actions of the consciousness of the two lower selves. These are given bodies made of the shadowy substance of the low self, and they can float along on a flow of vital force as it moves by way of a shadowy thread or cord from one person to another, producing a telepathic response. Or the thought forms may flow with the gift of empowering vital force to the High Self as the "seed" from which the answer to the prayer will be grown to maturity and made manifest on the physical level.

The unrationalized thoughts or impressions held by the low self-form the fixations or complexes which are so important to Huna and are symbolized by the cross of the crucifixion (or the simple X cross denoting that a path is closed), as well as the "stumbling block in the path". Here again we have thought forms in bodies made of the invisible ectoplasmic substance.

A companion piece to the complex is the disincarnate spirit, be it a low or a middle self, of the sort referred to as "devils" in the New Testament. These dead individuals may be made up of a low plus a middle self, in which case are normal spirits. Or the two selves may have been separated by some accident of death or because of long illness and unconscious periods prior to death. In any event, the low self alone (being irrational and so more dangerous) or the normal two-self spirit may obsess the living to some degree. Complete obsession means insanity, but partial obsession may show as a large or small degree of response to the control exerted on the living by the obsessive dead. While such influencing of the living by the dead is usually bad, it can be for good, although the spirits moved by a desire to bring good are seldom long in contact with the physical level of life after their passing over.

A further addition to the ten elements of man, as found in Huna, relates to spirits or entities ranging higher or falling lower than man in the evolutionary march. Above the High Selves are said to be level after level of Higher Beings, some once having been humans, some not. Below the human level range the lesser entities, most of whom are evolving slowly upward toward life as men. However, there is ever provided a body made of the shadowy substance in some degree or other of rarification for the entity to inhabit, and there is always some potency of the life force or "mana".

The Huna lore presents no perfected God, but, instead, a great and ever-evolving conglomerate of consciousness evolving from low to high, and always embodied in some form of the shadowy substance while empowered or made alive by the life force in some of its many potencies or vibrational rates.

Each evolutionary level of life is marked by its characteristic awareness as a level of conscious being. The low self has only the reasoning ability of the higher animals, itself still being an animal in a body. But it has the power of memory.

The middle self does not remember. It relies on the low self to do all the remembering for the man while it uses inductive reason, which is its mental gift, and so is able to guide the low self.

The High Self has a still more evolved type of mentation which is difficult for the lower selves to understand except to see what such mentation can accomplish in action. It can see into the future to a certain distance and can change the future to a large extent for the individual if asked to do so and if given a steady daily supply of the basic vital force to use in making the changes. It can use the vital force to make instant changes in physical matter under the right conditions, and so bring about instant healing. The limits of its ability to make such miraculous changes remains unknown in so far as that part of Huna which has been recovered to date is concerned.

The departments of Ethics or Morals, in Huna, are covered by the negative command NOT to hurt others, and on the positive side of the inner teaching by the command to love and help where this is possible. One is the command for the animal or low self and for the less evolved masses. The other is for the more evolved and intelligent as represented by the middle self, and exemplified in the lives of the High Selves and Higher Beings of all levels.

ADDENDUM

The full exploration of the possibilities of working with the High Self, once contact is made through the use of self-suggestion, has not been completed.

At this time we cannot say what miracles can be performed with the help of the High Self, but, looking back at the instant healing accomplished by the kahunas of yesterday, we are encouraged to expect great and wonderful things.

In India, where self-suggestion after the Huna manner has been practiced for centuries by the devotees of Yoga, the belief that one must suffer in order to repay karmic indebtedness has prevented the use of healing potentials.

To list the possibilities, once full working contact is established between the three selves, we may safely put down:

1. Miraculous healing, both instant and slow.

2. Seeing to a limited extent into the future.

3. Obtaining High Self guidance and help.

Here in the Western world, where we are in our first approach to this part of the field, we are, however, not without instances of partial development of the abilities in question.

On pages 316-317 of "The Secret Science Behind Miracles" may be found the story of one of the first American mesmerists, Phineas Quimby, and an account of how, under mesmeric control, his favorite subject, Lucius, was accidentally found to be able to exhibit supernormal abilities. He could see what was going on at a distance, and could diagnose physical ills and heal them. Quimby had long suffered from kidney trouble and was healed by the laying on of a hand by Lucius while under mesmeric influence but suddenly seeming to act of his own volition. This healing was instantaneous, and it lasted. That it was accomplished by something wiser and more able than the normal Lucius was evident to the mind of Quimby, and, while he had no knowledge of Huna, of course, he attributed the strange powers to some Consciousness higher than man and lower than Ultimate God. He called it the "Wisdom" or the "Power".

It makes no difference whether this contact with the High Self "Wisdom-Power" was made through the use of mesmerism or not. Hypnotic suggestion or self-suggestion would have accomplished the same results.

A more modern and well documented case which falls under the same classification is that of the late Edgar Cayce. In a trance condition usually induced by hypnotic suggestion administered by an associate, he exhibited abilities not possessed in his normal state. While this ability did not include such instant and direct healing as that exhibited by Quimby's subject, Lucius, it included similar prescriptions of remedies and the same diagnostic procedure.

Judging from the records of Quimby, the full contact with the "Wisdom" was rare on the part of Lucius, and many times a diagnosis and prescription proved to be useless. On the other hand, if Cayce failed to make a correct diagnosis or to describe the right remedy, little is said of it in the books which tell of his life and work.

Cayce frequently found obscure causes of illness or pain. In one instance he diagnosed the illness of a young man as something caused by a cracked vertebra in his neck. He then stated that a special form of operation was needed to correct the trouble, and that there was only one doctor skilled in this technique. Asked who this doctor might be and where he was to be found, he gave his name and Boston address, adding that at the moment he was in Europe, but that on a certain date he would return. This information was found later to be correct from first to last. The doctor operated and the young man recovered. Many such cases were recorded, and the transcribed records are still in process of being studied and classified by an organization headed by his son, Hugh, formed to carry on this work.

It is interesting to note that Cayce advanced no set theory to explain his work. He knew that he made contact in trance conditions with some source of information far wiser and more able than himself. On one point he stood firm. This was in his denial that his work was in any way based on the aid of the disembodied or spirit dead. He recognized no "guide" or helper such as Spiritualistic mediums so often mention in their psychic work. (In passing, it must be said that many such spirit helpers have correctly diagnosed, prescribed and healed directly, even instantly, but their number is painfully small, and the pretenders to power are legion on the spirit levels.)

In the early years of Cayce's healing efforts the subject of reincarnation was not mentioned, but, after he fell in with a gentleman who believed in the Theosophical version of reincarnation, he began to peer back into the past lives of his patients, often stating that certain troubles were caused by one or more events in past lives. He described these lives at times in some detail.

Since the work of Edgar Cayce has become widely known (through books like Segrue's "There Is A River", and the excellent books on the reincarnation angles by Miss Gina Cerminara, as well as through publications issued by The Association for Research and Enlightenment, headed by Mr. Hugh Cayce) there have appeared individuals endeavoring to make "life readings" similar to those made by Edgar Cayce. Usually, because of new and stringent laws against psychic diagnosis and the prescription of remedies, the work is confined to readings of past lives, and, because such readings can seldom be checked, their accuracy is open to question.

The use of hypnotic suggestion is also coming rapidly under restrictive laws, so, in the future it is probable that any person interested (as many are) in trying their hands at contact and direct work with the High Selves will have to use self-suggestion to reach the state needed for contact and work. Given time and success on the part of those who experiment, the medical world may eventually find in this corner of the field things of great value which merit attention and use.

Perhaps the only precaution to be taken in testing out the use of self-suggestion to try to duplicate the work of men like Cayce, is to make doubly sure that contact is not made with the spirit of a dead man, but with one's own High Self. Many spirits have, in the past, been contacted, and a few have claimed 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 actually were, lying pretenders. A great Huna initiate living in Judea long ago gave sage advice when he once said, "By their fruits ye shall know them."

Self-Suggestion Chapter 7

Self-Suggestion- Chapter 6

चंद्रकांता (उपन्यास) पहला अध्याय : देवकीनन्दन खत्री

खूनी औरत का सात खून (उपन्यास) : किशोरी लाल गोस्वामी

ब्राह्मण की बेटी : शरतचंद्र चट्टोपाध्याय (बांग्ला उपन्यास)

Self – Suggestion -Chapter 5

Self - Suggestion - Chapter 4

Self-Suggestion -- Chapter 3

SELF SUGGESTION Chapter 2

SELF-SUGGESTION AND THE NEW HUNA THEORY OF MESMERISM AND HYPNOSIS – chapter-1, BY- MAX FREEDOM LONG

VISHNU PURAN - BOOK II.

VISHNU PURAN-BOOK I - CHAPTER 11-22