Firewalking From the Inside

BY

ARII-PEU TAMA-ITI

(CHARLES W. KENN)

Ordained and Initiate Firewalker

A report on four firewalking performances in Honolulu, and a critical study of them from the point of view of the initiate firewalker instead of that of the onlooker.

Review by Max Freedom Long

http://www.maxfreedomlong.com/articles/MFL_Bulletin_vol016_a.aspx

   APPRECIATION OF THE FIRE-WALKING investigation and the report in the booklet, has been expressed in letters arriving at the "Study". As we all know, this appreciation is highly deserved. HRA Charles Kenn (944 Twentieth Ave., Kaimuki 16, Honolulu, Hawaii) is another who is performing a great and valuable labor of love. He is sparing neither time nor expense in his expert delving into Huna matters. He now ranks as the foremost expert on fire-walking, and is a recognized authority on things having to do with the Hawaii of yesterday. Drop him a line of comment and thanks. He'll love it. 

      Most of you have by now had a copy of FIREWALKING FROM THE INSIDE and have read it, so what I now say about it will be more to the point. 

      Mr. Kenn, because of the limited space for his comments and explanations in his report, could only touch on some very significant things that he has unearthed from his studies of old manuscripts and books. Many points of contact seem to have been possible in ancient times between the kahunas and peoples of Egypt, Central America, India and elsewhere. Hidden behind a symbol one may find similar beliefs and practices. 

      On page 34 of the report Mr. Kenn tells us of the university composed of two colleges in early Polynesia. One was symbolized as the "Upper Jaw" and one the "Lower Jaw". This would seem very strange and meaningless did we not also know the terms applied to describe the two classes of student. One almost has to know Huna in order to understand when told ABOUT Huna by these old symbols and records which are often hidden in names. 

      The central and secret concept of the "WORD" and of "The LIGHT" seem to have appeared first in Huna as symbols, later being embodied with other ideas in the mixed religions found around the world.      

      The tongue was the secret symbol of the LIGHT. It was the "Flaming Sword" of the "Revelation" accredited to John the Divine - this work having all the earmarks of an initiatory drama filled with secret symbolic material covering certain teachings. 

      The mouth is the home of the tongue and is formed by the upper and lower JAWS, the upper symbolizing the higher level of being and the lower the lower or earthy level. Mr. Kenn tells us that students of the Lower Jaw College were called hau-mana, meaning, "occult-power-inspired". The implication in the words is that these students were trained in the use of the rituals calling into action the High Mana of the High Selves. The Lower Jaw students were, mana-ai, "occult-power-food", which points clearly and directly to the work with the low mana on the earthy level of the Aunihipili or subconscious self. The high and low magic are thus indicated, and the work of instant healing with the High Mana and the help of the Aumakua, as well as the slower healing by the manipulation of the low mana when transferred from healer to patient or in implanting thought-forms as "suggestions". 

      I keep stressing the indications, whenever found, that add to the proof that we have rightly understand the ancient SECRET of the kahunas. I do this for the reason that IF we can be sure we have HUNA correctly understood on the main points, we can continue with full confidence in our efforts to work out the practical methods of using those basics for healing of body, purse or circumstances. 

      The "WORD" is the thing that comes from the mouth, and as it is the symbolic product of the action of the intelligent part of the triple man or Triple God. This action involves the use of the mana in its turn, and of the men or sacred aka or etheric basic substance which assumes a reality in terms of time and space when put to use. 

      The concept of "word" is still to be traced definitely in the Polynesian dialects, and may be hidden in terms not meaning "word" in modern usage. The actual spoken word did not set the creative work into motion, On the contrary, it was the cluster of thought forms, of which a word is but a sound-symbol, that formed the core of the created structure. This structure, we presently decide, is first invisible and built of the aka substance, being part of the future. It incubates in a way rather beyond our understanding, and, in due time, appears as a reality (be it a state, thing or set of circumstances) as the future becomes the present - always entering at the same moment the confines of space, 

      Knowing this much of our Huna, tentatively, we can look with greater understanding on the puzzling opening verses of the book of John in the New Testament. Let me quote them as given in the

      Ferrar Fenton translation (a copy of which has just recently come to me as a greatly appreciated gift of an HRA and member of the newly formed and very active Portland, Oregon HRA group.) (This is a translation done with the greatest care taken to give the exact meaning of the earliest versions - often with surprising light thrown on meanings, especially since we have found Huna.) 

      (Note: This translation is given with the following comment: "There is ample reason to believe the Gospel of John was written at an earlier date than those of the other three Evangelists." In any event it seems to have its Huna traditional beliefs more perfectly preserved.) 

      "The WORD existed in the beginning, and the Word was with God, and the WORD was God. He was present with God at the beginning. All came into existence by means of Him; and nothing came into existence apart from Him. What originated in Him was Life; and the Life was the Light of Mankind. That Light shines in the darkness; but the darkness did not absorb it. 

      "A man came, sent from God; his name was John. He came for witness, in order that he might give evidence concerning the Light, so that all might believe through him. He was not himself the Light; his mission was to give evidence concerning that Light. The real Light was that which enlightens every man coming into the world." 

      (The account then goes on to tell how the Light, as a personality, incarnated in the human form of Jesus - which, of course, was a matter coming at least 500 years after Huna was in full flower in the lands near Egypt, and certainly before the Polynesians left for far places.) 

      Jesus, emerging in the accounts as the Christ, becomes the symbolic incarnation of the WORD as well as of the LIGHT (Rev. 19: 13). And, turning to another revealed writing, OAHSPE, we read (128:1) "God foresaw that the knowledge of one generation could be handed down to the next. And though all these things are false in fact, as a written word is not a word, but an image of an idea which hath been spoken, so by symbols conveyed God the living truth." 

      Viewed from the Huna angle, the "Word of God" is no more nor less than the collection of thought-forms which were first made and then caused to be cast into the molds as earthly realities. The element of intelligence embodied in this Creative level of Consciousness, higher than ours, and which we call "God" and cannot really understand, is symbolized by the LIGHT. The Light uses the element of force (a higher mana) and the Universe is supposed to result. All we know to a certainty is that there is a Universe, and that at this time it is probable, as propounded in Huna, that the "food" or low mana of the "Lower Jaw" symbol is provided by us on the Aunihipili level of being to empower the Aumakua (standing with us as an individualized or incarnated unit of the Light) (as was Christ, if we can rely on the dusty accounts). 

      "Mr. Kenn passes on to us on page 43 the kahuna belief that,  "...the life of the kahuna is the Aumakua, and the life of the Aumakua is the kahuna." 

      If anything in Huna is important, it is the teaching that this relation of interdependence exists between us and our na Aumakua. We feed them with the low mana and they bless us with that same mana changed to the higher voltage or vibratory form and used for mutual good. All sacrifice is a feeding of the "gods", and all that the gods can accept and absorb from us is the low mana. Here is the "Pearl of Great Price" of the kahunas. No mana: no blessing.

      "The Lost Word of Power" of the Cabalists, which great students searched for in the time of the German, Reuchlin, and the Italian, Pico Della Mirandola, appears to have been no secret name of God, no combination of sounds. We begin to see it as the combined action of mind-mana-thought. 

      It is also apparent that those who once knew this secret were at great pains to prevent the outsiders from learning it. They went to no end of trouble to pull the wool over the eyes of the curious. What was easier than to say that a certain secret name had only to be uttered to set miraculous power into action? In the Old Testament (Ex. vi. 3) the wool pulling may be seen. God was said to have revealed Himself to Moses and to have divulged His name; but later we find the name Jehovah warped into many forms to try to make it an instrument of magic. (Check "Logos" in the Greek, and "Vach" in the Sanskrit if you are interested in this line of thought.) 

      I have spoken of Central America and the traces of Huna to be found in the religions of yesterday in that region. Most of us are familiar with the pictures of the great feathered serpents carved in stone on the temples. Endless learned articles have been written to try to throw light on their significance, but when we know Huna, the mystery begins to fade. The serpent has been, the world around, a symbol of the mana of the level of the Aunihipili. The wise men of India expanded the symbol to get two serpents, and had them move upward in crossing spirals about the spinal centers until they reached the top of the head and went from there to a symbolic higher level. Moses raised the serpent in the wilderness as a symbol. Our Red Indians have rites performed with serpents, Only the kahunas were without these, oddly enough, and we must conclude that the symbol was discarded by them in a snakeless land in late centuries, or that, as they, knew the mana was the serpent, they felt no need of the shield for their secret. 

      The ancient stone serpents were not too hard to understand in terms of "serpent power", but the feathers had all the savants stumped, not that they ever admitted it. It is very simple in terms of Huna.; When a snake is given feathers,, that means wings and flight. The_ flight of the serpent power or low mana is to one place only in. religious practice, and that is to the Aumakua- call it by the name of any god or set of gods. All the kahuna prayers ended formally, and often as we end ours in the TMHG work - our prayer takes flight (that is, the mania flow is released to carry to the Aumakuas the thought-forms which we have created with care to be used as the molds or "seeds" to be used in making the conditions that will be the answer to the prayer,) let the rain of blessing fall (the return flow of life-giving high mana,) (Lele is the word used, and it means "to fly".) 

      The low mana that is food for the gods or the Aumakuas and that is provided by the "Lower Jaw" symbolically is the serpent. But, when the serpent has grown feathers and taken flight, it becomes the symbolic EAGLE. Feathers were worn and used ceremonially the world over, and are today in many parts. They are basically the symbol of the low mana changed to the magical HIGH MANA by the Aumakua who will manipulate the great power at the request of the devotee. From all sides we continue to find verifications of the fact that there was a secret belief and that we have rediscovered its symbolic meanings, We turn back the clock in order to turn it forward. MFL.

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