SPECIAL NOTES*
by Max Freedom Long

Most of us have fallen into a very slack habit, early in life, of
hurrying our prayers. We do this when half asleep as children, and
the habit has a tendency to cling and cause us to voice empty words
of prayer which are entirely useless. Another slack habit is that of
drifting off into prayer and sleep. If prayer is to be effective, it
must be made in orderly fashion and with eagerness, drive, and a
strongly awakened and moving love. It is the will of the middle self
which directs and controls the work, and this force is not exerted
unless the conscious self is alert and is concentrating its full
attention as it directs each step and superintends the low self in
the part it is to play.

Another very bad habit is that of carrying all the doubts, fears and
worries of the moment with one into the prayer period. Such things
must be laid aside firmly so that faith may be reaffirmed and
serenity reached for the meditation approach. Once one has learned
to make easy prayer contact with the High Self, one may find it well
to make the mana gift, then to affirm that this worry, or that, is
being laid aside or given up completely. After the letting go of
such worries, one then may make a simple verbal request (depending
on the low self to send the thought-forms of the request to the High
Self), such as, "Father, I have put away this thing which has
bothered me. I now ask that you forgive and cleanse it away."

It has been the experience of the HRAs that a short period taken up
with this letting go and getting assistance from the High Self to
clear away the worries and angers and fretful moods of the day or
hour, is often of great and lasting value. Such a cleansing of the
low and middle self may be undertaken at any time, whether a full
prayer is to follow or not.

There is work that needs to be done in the interim between prayer
actions. The normal course of the series of prayers, when made Huna-
fashion, is similar to the creative process we know so well on the
physical level. First the seed is produced, and may be likened to
the mental picture which embodies the prayer desire. The seed then
needs to be kept watered and guarded with care for a proper period
of growing time. We send the daily supply of mana to "water" the
seed and the plant that grows from it. In due time comes the answer
to the prayer in the form of the harvesting of the fruit of the
plant. This seems to be a universal way of bringing things about.
The egg is fertilized, cared for, and it hatches. The chick is then
cared for and becomes a grown fowl. The seed or the egg, or the
thought-form picture of the desired condition, cannot be changed
once it has been selected—otherwise it could never produce the thing
desired from it.

That is why a series of prayers, with the seed-picture carefully
kept from change, once it is given to the High Self, must continue
day by day until the harvest appears. The progress may be apparent
to one during the growing period. One may see the gradual betterment
from day to day before the full healing may be said to have arrived.

Just as one must live in the desired result when the prayer is made,
so, when one thinks of the prayer and the desired outcome, it must
be thought about as something already as real as the plant in the
seed, the chick in the egg. This is as true a reality as either the
ear of corn on the grown plant, or the chick when hatched and grown.
The difference is in the time that must be given for the growth, not
in the basic reality. Understanding this, one can think of the
desired condition as being already a reality without insulting one's
reasoning powers or intelligence.

Another essential thing to be done at all times from the making of
the first prayer-action up to the time when the complete answer is
given, is to take all possible steps on the physical plane to help
bring about the desired condition. "God helps those who help
themselves" is especially true here. Common sense and straight
thinking win out. The idea embodied in the words, "Serene I fold my
hands and wait," is not applicable when it comes to effective
prayer. The three selves are partners in living, and each partner
must do his utmost to bring about desired conditions.

Prayer, rightly and effectively made, is not a degrading business of
begging. It is first a becoming worthy, and second, a building with
all the power of reason and experience that can be mustered by the
middle self. Third, it is an act of creation in which all three
selves play their allotted part.

The past is beyond change. The present is slipping from our grasp.
But the future is ours to mold in every way. With the great kahunas
of old we can rise and exultantly cry, "Behold, I make all things
new!"

Making new is making hou in the language of the initiates. See what
secret steps the word reveals in its secondary meanings:

(a) Hou: "to make new." (To create the new conditions through prayer
and work and planning.)

(b) "To extend, or reach from one place to another." (Symbol of the
aka cord, and of making the contact.)

(c) "To soak with water." (Symbol of supplying mana to water
the "seed.")

(d) "To repeat any act, to do over, do again." (Symbol of the
repetition of the prayer daily so that the mana may be supplied, the
picture held clear and firm and strengthened, in order that all
things of the future can be "made new.")


*From "The Secret Science at Work" by Max Freedom Long

--Vince

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