1997/09/01 16:45
kundalini-l-d Digest V97 #423
kundalini-l-d Digest Volume 97 : Issue 423
Today's Topics:
Serge King-Hawaiian Huna
Date: Mon, 1 Sep 1997 13:44:39 -1000
From: Ruth Trimble <trimbleATnospamhawaii.edu>
To: kundalini-lATnospamexecpc.com
Subject: Serge King-Hawaiian Huna
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This might be of interest to some regarding the levels of Hawaiian Huna or
philosophy.
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From: "Luke Skywalker" <mdferzulATnospammedellin.impsat.net.co>
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Subject: RE: loved it!
Date: Sat, 23 Aug 1997 20:33:45 -0500
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Thank you Sue!
LOL in my way (Lots Of Love... no Laugh Out Lot)
And like an a cookie here is the third chapter of that book:
Enjoy the reading:
THE SECOND ADVENTURE:
HEART, MIND, AND SPIRIT
By: Serge Kahili King Ph.D.
>From the book: Urban Shaman
'A'Ohe pau ka 'ike i ka halau ho'okahi
(All knowledge is not taught in the same school)
Hawaiian shaman system is similar to other systems thought which deal with
the mind and its effect on the Universe, but some of the differences are
considerable. Many centuries ago Hawaiian spiritual masters came to the same
conclusions reached by others in various times and places: that there is an
aspect of consciousness which operates covertly and indirectly (the
subconscious); that there is an aspect of consciousness which operates
openly and directly (the conscious mind); and that there is an aspect of
consciousness which transcends yet includes them both (the superconscious).
The differences in Hawaiian thought have to do with their nature, their
functions, and their relationships. In the title of this chapter I have
called them heart, mind, and spirit, and understanding what they are and how
they work from the Hawaiian point of view can be one of the most practical
things you will ever learn.
The Three Aspects of Consciousness
The concept of three aspects is a way of dividing the complex nature of a
human being into three convenient parts, each with its own function and
motivation. Th ' ere is nothing in Polynesian thought to imply that these
three aspects are actually separate. It is more like dividing a papaya into
three parts called skin, pulp, and seeds. Those three parts are actually a
whole papaya which came from one source, but sometimes it is more convenient
to speak of the skin, pulp, and seeds separately. Nor is there anything
inherent in the nature of a human being which would prevent us from making a
division into, say, fourteen aspects. Three is simply useful, convenient,
and therefore accepted as a working truth. In Hawaiian they are called ku
(the heart, body, or subconscious), lono (the mind, or conscious mind), and
kane (the spirit, or superconscious).
The Heart Aspect-Ku
The primary function of this aspect of consciousness is. memory. It is
thanks to the ku that we can learn and remember, develop skills and habits,
maintain the integrity of the body, and keep a sense of identity from day to
day. It is a close equivalent to the Western concept of the subconscious,
but it is not identical.
The most important thing to know about memory is that it is stored in the
body as a vibration or movement pattern. Genetic memory is, of course,
stored at the cellular level, while experiential or learned memory is stored
at one or more of the many muscular levels. Under the right
stimulation-intemal or external, mental or physical-the movement occurs and
the memory is released. This then gives rise to mental, emotional, or
physical behavior. If the movement is inhibited, say by tension or stress'
then the related memory is inhibited, too. This holds true for both genetic
and learned memory.
In the case of genetic memory, the body only knows what its ancestors knew.
That is such a rich store, however, that physical and emotional behavior and
reactions are usually influenced to a greater or lesser degree by learned
memory. In a stressful situation the ku first goes to ancestral memory for a
way to cope and then, if there are several potential choices, it goes to
learned memory for specifics. Let's suppose you are in a stressful situation
involving your self-worth, which usually manifests in the chest. And let's
suppose that genetic memory offers you the choices of a chest cold, an
anxiety attack, or asthma. If, within the past week or so, your ku learned
from another person or from television all about chest cold symptoms, the
likelihood is high that your ku will make that choice.
Genetic memory is stored in every cell, but learned memory seems to be
stored in specific areas of the body muscle tissue. The area of storage
seems to be related to which part of the body was active or energized during
the learning. When the part of the body in which memory was stored is under
sufficient tension, then that memory is inhibited or even inaccessible.
During a hiking trip with a friend into a wilderness area of Kauai, we found
ourselves unable to locate our return trail. We agreed that it was on the
other side of a stream, but we couldn't agree on what the site looked like,
so we spent a whole day tramping up and down a stream looking for a place
that both of us would recognize. The next day, after sleeping in a wet and
muddy swamp, I decided to use our knowledge of the ku. With careful mutual
questioning we discovered that in her memory of the trail site there was a
peculiar mud bank nearby which I didn't remember at all, and in my memory
there was a tributary with a large boulder nearby which she didn't remember
at all. So we walked the stream until we found both attributes close to each
other, and there was the trail, right in between.
When muscle tension is released, any memory stored in that area -and
inhibited by the tension is also released. This is common knowledge to
anyone who gives or receives a lot of massages, but there are many ways to
create tension and release it either consciously or unconsciously. A
frequent experience people have is that of forgetting someone's name. You
might be able to have a clear image of their face in your mind, but the name
just won't come. It's because that part of your body in which the name is
stored is under too much stress at the moment. Usually if you let it be and
go about your business the name will sort of slip into your mind when you
least expect it. And that is because in the meantime the muscles that held
the name had relaxed enough to let the memory out. One time in Africa I was
under high stress when I brought my wife to a party to meet the new U.S.
ambassador, and when it came time to introduce her I couldn't remember her
name! I assured the ambassador I had lived with her for several years and
knew her well, but he was understandably skeptical. When Gloria finally said
her own name that triggered the right muscle release and I could say,
"Right, that's it, Gloria."
Severe shock which produces generalized stress may also result in amnesia, a
condition in which large areas of memory are blocked. As various muscle
groups are relaxed memory begins to return. Very interestingly, language is
almost never forgotten by anmesiacs even though one's personal name might be
blocked. This is probably because the components of language (letter sounds)
are used so frequently that they are stored in many areas of the body.
Nevertheless, there are still cases in which a person may be shocked
speechless in actual fact.
I still blush when I recount the story about forgetting my wife's name. What
is noteworthy is that I blush while I am recounting it, while the memory is
vividly present in my mind. This tells us something else important about
memory and the ku. The ku, your subconscious body and, does not distinguish
between past, present, and future. As far as it is concerned the present is
all there is. When you call a memory to mind you get physiological reactions
in the present moment whose intensity depends on the vividness of that which
you are recalling. For instance, you are more likely to get stronger
physiological reactions from recalling a memory of being severely criticized
at age seven than you are from recalling a memory of lunch a week ago
Tuesday, unless that luncheon was even more traumatic. This means that what
ever memories you dwell on will be affecting your body in the present
moment, producing more or less the same chemical and muscular reactions that
occurred when the event first happened. A good memory can produce endorphins
and a bad memory can produce toxins, all in the present moment. Obviously,
the longer you dwell on the memory, the greater the present effect.
Exploring Memory
Give yourself about fifteen seconds to recall an unpleasant memory and pay
close attention to your body while you do so. Then immediately recall a very
pleasant memory for about the same time, also paying close attention to your
body. You will find that the unpleasant memory tends to make you feel tired,
tense, contracted, depressed and/or unhappy, while the pleasant memory tends
to make you feel fighter, expanded, relaxed and/or happy. Besides the fact
that the two types of memories made you feel differently right here and now,
note how fast the change took place. One moment you were feeling bad, and
the next moment you were feeling good. And all it took was a shift of focus.
One way to control your emotions and your health, then, is to choose what
memories you allow yourself to dwell on.
As I said, I blush when I recall the incident about my wife's name. Blushing
is an emotional reaction, and emotions are triggered by memories. That is
the one and only source of emotions, or what are usually called feelings.
They do not occur all by themselves. They are energy reactions set off by
memory patterns. No one walks around full of anger, for instance. But people
do walk around dwelling on memories that keep restimulating anger, or with
muscle tension that suppresses memories which would release anger if they
were brought to conscious awareness. As an example, brand-new knowledge or
experience totally unrelated to past knowledge or experience, in and of
itself, does not produce emotion. The only way in which brand-new knowledge
or experience could produce an emotion would be if you already had a memory
pattern (in the form of habit or expectation) of how to react when presented
with brand-new knowledge or experience. If you had a pattern to remind you
that brand-new knowledge or experience was a) exciting or b) scary, then
your reaction would be appropriate to that pattern. Otherwise your reaction
would be more on the order of "Huh?" or "That's nice." The point of all this
is that if emotions are generated by memories of how to react in given
situations, then one way to indirectly control emotions is by changing the
memories. Ways and means to do this will be discussed farther on in the
book.
Emotions can also be controlled indirectly by teaching your ku a new trick.
This is based on the fact that emotions, particularly negative emotions like
fear and anger, are always accompanied by muscle tension.
Exploring Emotions
Sit or stand comfortably with all your muscles relaxed (keep tense enough
only to remain sitting or standing). Now, using your memory or imagination,
go ahead and get as angry as you can, but don't tense a single muscle. What
you will find, if you can keep your muscles relaxed, is that it is
physiologically impossible to get angry. Anger cannot exist without muscle
tension, and neither can fear. Therefore, training yourself to relax your
muscles at will can help you recall knowledge and skills more easily, as
well as enable you to prevent or free yourself in the middle of fear or
anger. Not only that, it can help you break many unpleasant and unhealthy
habit Patterns by giving your ku a new memory of how to act or react in
different situations.
I was with a friend, the same one who hikes with me, in a town called Kapaa
waiting for my wife to pick us up. The friend offered me a taste of her ice
cream cone, which I took, and it was very good. In a little while she
offered me another taste, which I refused because I was cutting down on the
fat in my diet. Later she asked me how I was able to refuse a second taste
of such good ice cream. It was easy, I told her. AU I had to do was keep my
shoulder muscles so relaxed that I couldn't lift my arms to take the cone.
Another very important thing to know about the ku and memory is that every
experience, regardless of its source, is stored as a body memory. The ku
does not make fine distinctions about whether the experience came from an
internal or external source, whether it came from an actual physical
situation or from a book, movie, TV program, dream, psychic intuition, or
your imagination. It's all stored as body memory. All the ku cares about is
the intensity of the experience; that is, how much physiological (emotional,
chemical, muscular) reaction occurred during the experience. That is the
ku's only basis for how "real" the experience was. The practical side of
this is that an intensely imagined experience is just as good as the real
thing, at least as far as memory-based behavior is concerned. Hawaiian and
other shamans have used this bit of wisdom for untold ages as a tool for
healing and self-development. Recently this ancient shamanic understanding
has been put to modem use by Olympic athletes, among others, with extremely
effective results. By using full sensory imagination in which they perform
perfectly every time, the athletes create body memories which make the
physical performance easier and better. The same process can be used to
train yourself in any skill, state, or condition whatsoever.
Exploring Imagination
Recall a scene from a book you've read or from a favorite daydream. Then
recall a vacation or trip you have taken. For about thirty seconds recall
first one and then the other. Now, excluding differences in content (degree
of vividness or type of activity, or conscious decision about which is
real), attempt to determine any difference between the two as memories. You
will find that, as memories, there is no difference. You can recall one as
easily as the other and, in fact, the scene from the book or the daydream
might have a stronger present effect on you than the "real" memory. The
point: ku does not make distinctions between memories, regardless of the
source. For the ku the ones that are most real are the ones with the
greatest sensory impact.
The primary function of the ku is memory, and its primary motivation is
pleasure. To put it more accurately, the ku's motivation is toward pleasure
and away from pain. All of your habitual - i.e., memory-based mental,
emotional, or physical-behavior has this motivation. This is why you like to
do certain things and why you don't like others, why some things are easier
to do than others, and why you procrastinate even when there is something
important to do. The ku quite automatically moves toward what is pleasurable
and does its best to avoid what is painful.
If you create a "future" memory-in other words, if you imagine what will
happen if you do a certain thing-your ku's behavior will be strongly
influenced by whether the memory carries the expectation of pain or
pleasure. If you have created the expectation/memory that human encounters
may result in painful rejection, you will find it hard to meet or be with
people, to make phone calls (especially sales calls), and possibly even to
write letters. On the other hand, if the thought of such encounters evokes
an expectation, memory of pleasurable contact, then such things will be easy
and enjoyable for you. And if, as is very common, your ku holds both
expectation/memories, then the ease or difficulty of these activities will
vary according to your present level of self-confidence and self-esteem
(also called your "mood").
There are occasions when the only choice available to the ku is the choice
between two pains. The ku cannot make creative choices; it cannot invent new
solutions. It can only do what it has learned from past experience or what
it can copy from others in the present. When faced with a painful situation,
the normal inclination of the ku is to move toward a pleasurable resolution,
but it can only do this by remembering, copying, or taking directions from
the conscious mind. If the conscious mind is not participating in the
solution, and if no pleasurable solution is available in the present or
past, then the ku must use the present or past to come up with the solution
that produces the least pain. If you are working in a place which causes you
to react with increasing stress that threatens the integrity of the body and
you are not consciously doing anything about it (because you need the money,
say), the ku may look around or remember and give you the flu to get you out
of there. From the ku's point of view the flu is not pleasant, but it is
better than the pain of staying on the job. You get well when you quit, when
you get fired, or when the pain of the flu becomes greater than the
remembered pain of the job (the role of viruses will be considered in the
chapter on healing the body).
Sometimes you will go through great mental, emotional, or physical pain to
accomplish something. Athletes, mountain climbers, salespeople, scientists,
students, and many others may experience this. What happens here is the
addition of a factor called "importance." People will knowingly go through
pam, even severe pam, only when some other part of them has decided that the
end result or goal of what they are doing is more irnportant, and therefore
contains more potential pleasure-than the pain they have: to go through, and
when the potentially pleasurable goal is kept in mind.
The gain has to be greater than the pain. The athlete wants the pleasure of
winning, the mountain climber wants the pleasure of reaching the top, the
salesperson wants the pleasure of more money, the scientist wants the
pleasure of solving a problem, the student may just want the pleasure of
finishing. The point is that all behavior, habits, and action are influenced
by the motivation toward pleasure.
In order to operate its memory function and engage its motivation, the ku
uses its primary tool of sensation. According to this concept, all memory is
kinesthetic, or body related; all pleasure and pain is as well; and all
experience, even of emotions and ideas, produces physical sensations. As an
urban shaman, you will want to develop and finetune this important tool of
sensation, or sensory awareness. The part of you that can do this is the
subject of the next section.
The Mind Aspect-Lono
The lono is that part of yourself which is consciously aware of internal and
external input; of memories, thoughts, ideas, imaginings, intuitions,
hunches, and inspirations, as well as sensory impressions of sight, sound,
touch, taste, smell, depth, movement, pressure, time, and others. It,hangs
out on the border, so to speak, between the inner and outer worlds. The
primary function of the lono is decision m'aking. Since the process of
decision making includes such things as attention, intent, choosing, and
interpretation, I'll discuss each in turn with a lot of overlapping.
One of the decisions that the lono has to make frequently is where to focus
attention. There are so many things to be aware of in any given moment that
an attempt to be aware of all of them at once would soon reduce one to total
ineffectiveness. Total awareness requires inaction, because action requires
exclusion. To do any one thing means not to do a lot of other things. To
increase awareness of one thing means to decrease awareness of a lot of
other things. So part of the lono's role is to make decisions that result in
selective awareness 'in order to increase the individual's skill or
effectiveness. In other words, lono decides what is important and what is
not and attention follows the decision. Most such decisions are based on
ku's memory pattern of pleasure and pain, but lono may have a multitude of
other reasons for attributing importance based on other kinds of decisions.
When attention is focused on something important by lono's standards, the
focus might be narrow or broad depending on how much of the potential
awareness is considered important.
Exploring Awareness
Find a small object to look at about ten or more feet away from you. While
keeping your attention' centered on the object allow your awareness to
expand around it to include other objects above, below, and to the sides of
it. Now look at the first object more closely and discover some detail about
its appearance. In this case the importance was implied by the directions of
the experiment itself When you first directed your attention to the object
of focus, most everything else in your awareness was dimmed. Then you
expanded your focus to increase your awareness. Finally you will note that
when your attention was drawn to a detail about the first object, your
awareness of most everything else dimmed again. This experiment simply
illustrates how importance operates and how flexible attention is.
Intent is a kind of decision making that directs awareness as well as
activity. It is a powerful way to manage your ku, with tremendous effects on
health, happiness, and success when used properly. Management theory
recognizes three main styles of operation: authoritarian, democratic, and
laissez-faire. These also happen to describe the three main ways that people
deal with their own ku. To make our discussion more clear we'll call them
controlling, cooperative, and uncontrolled styles.
When you intend to walk across the room, the intention is followed by
awareness, which is followed by action. A controlling style of ku management
will involve the lono constantly monitoring and correcting the ku to make
sure it doesn't do anything wrong. The usual effect of such control is stiff
and awkward movement or, at worst, clumsy and spastic movement (if there is
any movement at all). The cooperative style involves the lono holding the
intent and trusting the ku to do what it already knows how to do. The usual
effect of this is smooth movement or, at best, movement that is fluid and
graceful. The uncontrolled style usually results in never getting to the
other side of the room at all because too many pleasurable or additional
important things distract the attention. When you are speaking to someone
with the intention of expressing something definite, the ku searches its
memory and in a miraculous fashion that no one can yet explain, it vibrates
the vocal cords and moves the jaw, tongue, and lips in such a way that more
or less meaningful sounds are produced. A controlling lono interferes with
the process by trying to make sure that the right words are said in the
right way and usually creates havoc in the fon-n of halting speech with a
lot of "uh"s or "ya know"s or even stuttering. The cooperative lono holds
the intent and lets the ku do its thing, which often produces spontaneous
humor and unexpectedly good insights or phrases. The uncontrolling lono lets
the ku wander off the subject a lot or even speak gibberish. What the ku
knows it knows well, and that includes everything from how to heal itself to
how to perform skills it has learned. I heard not long ago that hang gliders
are designed to fly perfectly every time. The only accidents in hang gliding
are caused by overcontrol on the part of fearful human beings. As we shall
see shortly, it is the lono that generates fear. The ku is very much like a
perfectly designed hang glider. Overcontrolled, it will not function
properly; under cooperative guidance it will go and do whatever you want;
without direction it will go wherever the currents of Iife take it.
Choosing is what most people think of as decision making. Choosing is making
a decision to turn your attention in one direction rather than another, or
to do one thing rather than another (the actual doing is done by the ku).
Many people experience great difficulty in making such decisions, and they
usually say that they are afraid of making the wrong decision and having
things turn out wrong because of it. What they are really afraid of is
either being disappointed or receiving disapproval. Well, first of all, no
one can make a wrong decision about the future because a present decision
does not create a future event. Present decisions can only create present
events. Future events are created by future decisions, or rather, decisions
made when the future is a present moment experience. If two people living in
St. Louis, Missouri, one a positive thinker and one a negative thinker, are
both making a decision about whether to move to Honolulu or New York and
they both choose Honolulu, the high likelihood is that the positive thinker
will have a positive experience and the negative thinker will have a
negative experience. There is also a high likelihood (unless they have read
this book) that each will praise or blame the decision about the move
depending on their experience. In fact, if each had chosen New York instead
the situation would have been the same.
A decision does not make the future turn out a certain way. It is how you
continue to think after making a decision that makes the future turn out the
way it does. As for disappointment, this is nothing more than a decision to
feel bad about an outcome. And not making a decision because you are afraid
of being disappointed is like saying that you are afraid you might make a
decision to feel bad in the future regardless of the outcome, or that you
are afraid the outcome might not be what you want it to be. I don't know
about you, but that sounds pretty silly to me. It's like not getting out of
bed because you might decide to feel unhappy about something, or because
everything might not go according to plan. As we'll see, the decision about
unhappiness has nothing to do with events, and (I almost hate to tell you
this) things rarely go according to plan. If your thinking is right they
often go better. in terms of choosing what to focus on or what to do, then,
it really doesn't matter what you choose. Some things you choose might be
easier than others, but that has to do with existing ku memory and habits
rather than what is chosen. Much more important than such choices are the
decisions you make about interpreting experience.
Interpretation is a decision about the meaning or validity of experience.
This kind of decision sets up patterns of expectation and filtering that
have great bearing on future experience. Interpretation is done either by
evaluation or analysis. Evaluation is basically a decision that something is
good or bad, right or wrong, while analysis is a decision that something is
or isn't. When you evaluate an employee's performance you look for things to
fault or to praise; you make decisions about which aspects of his or her
performance are bad and which are good. When you analyze an employee's
performance you make decisions about effectiveness and efficiency. A set
goal is either achieved within a given time period or it isn't. Once you
make a value judgment with your lono about effectiveness or efficiency, you
are out of analysis and into evaluation. The difference is quite important
for clear thinking because evaluation usually generates emotional responses
of happiness, fear, or anger, while pure analysis does not. This is because
"goodness" stimulates expectation patterns of pleasure (approval,
acceptance) and "badness" stimulates expectation patterns of pain
(disapproval, rejection). Mere existence only stimulates interest or
indifference (based on decision patterns of importance).
I spoke of the primary motivation of the ku being pleasure, which explains a
lot of human behavior. Even more behavior can be explained by the primary
motivation of the lono, which is order. Order doesn't necessarily mean
neatness, although some lonos may interpret it that way. It has more to do
with rules, categories, and understanding. Human lonos just love logic, even
when the logic is based on silly assumptions; and they love explanations,,
as long as the explanations are based on ku memory and motivation, or if
they bring order out of disorder. Some people spend their entire lives
classifying plants, for example, and that's fine if they enjoy it. But
Nature isn't really divided into genus, family, and species. Those are just
categories invented by human lonos to bring a sense of order into the
overwhelming variety of Nature. And some people insist on knowing why things
are the way they are before they will give themselves permission to change.
Understanding isn't necessary in order to bring about positive change, but a
lot of people feel better if they have explanations first. When fear is
present, the motivation for order becomes a motivation for security.
The primary tool of the lono is imagination. Since the lono is the only part
of you under your direct control, the development of this tool is of supreme
importance for the urban shaman. It is through your imagination that you
influence and direct your aspects and the world around you.
The Spirit Aspect-Kane
The kane is conceived of as a "source" aspect, a purely spiritual essence
which manifests or projects into reality our physically oriented being. It
might also be called the soul or oversoul as long as you don't get the idea
that it is something that can be lost or separated from you. For that reason
it is often called the god-self or High Self [but it comes from an even
greater source, which might be called the godhead or any other term you
prefer]. In Hawaiian tradition it is often called the aumakua, and may be
symbolically related to one's ancestors or grandparents.
The primary function of the kane is creativity in the form of mental and
physical experience. Simplified, the lono generates a pattern by deciding
that something is true, ku memorizes the pattern, and kane uses the pattern
to manifest "penen e. At the same time, kane is constantly giving
inspiration to improve the pattern because its primary motivation is
harmony. That inspiration might come mentally, as m meditation, or it might
come physically by means of an omen contained in the movement of birds,
animals, or clouds or perhaps, in modem times, in the content of a
conversation, a book, or even a TV program. However it comes, the motivation
is to help the whole self integrate its patterns more harmoniously with
others in the community and environment.
Kane never interferes with experience unless there is some possibility of
moving off your life path. This is not the same as predestination. The idea
is that you-as-kane decided to accomplish certain things during this
lifetime and accomplish them you will: kicking and screaming or laughing and
dancing, you will accomplish your mission. It's something like having
decided to set sail from one shore of an ocean to the other. The destiny
you've assigned yourself is to get to the other side, but the specific
direction you take, the currents you follow, the kinds of sails you use, the
sort of crew you take on, the islands you stop at, and the attitudes you
develop along the way are all up to you. The only time kane intervenes
directly is when an event is about to occur that would lead, directly or
indirectly, to not reaching the other side. These occasions usually take the
form of little "accidents" that break a train of thought which you then can
ft regain. It might be something as simple as being bumped by a passerby or
stubbing your toe. Once I was having dinner with some fellow shamans in a
Chinese restaurant on Kauai and a woman to my right was just starting to
tell us a story about something or other when I reached for a dish in the
middle of the table. Halfway there my hand suddenly jerked to the right and
knocked a glass of wine all over the woman telling the story. Immediately we
helped her clean it up, but afterward she couldn't remember what she'd been
talking about and neither could anyone else. Weeks later the woman still
couldn't remember what she'd been saying or been about to say. I apologized
at the time, of course, but I was completely unembarrassed about it because
I had a strong intuition about what had happened. It was clear to me that
kane had intervened because the story would have had detrimental
consequences (in terms of the life path) on one or more people present.
The primary tool of the kane is energy. The universe is made of energy and
it is -energy that sustains and maintains and changes the dreams of life.
The imagination of the lono directs the energy and the sensation of the ku
lets us experience its effects.
Many traditions and teachings express the idea that getting in touch with
your spirit aspect is an arduous, long-term process involving great
self-discipline and special techniques. I'm telling you here and now that
it's simple and easy. It must be. For nothing is so intimately a part of you
as your own spirit.
Exploring Spiritual Connection
Sit comfortably and close your eyes; take a few deep breaths and be aware of
your body. Now imagine something beautiful, as beautiful as you can. It may
be something from your memory, something you've seen or read about, or
something you make up right now. Just think about it strongly. In a moment
or so you may feel sensations of relaxation, pleasure, or energy. That is
the ku telling you that you are now in direct, conscious contact with your
kane. This is also a good time for conscious communication. One of the best
ways for communicating directly with your kane is to say "thank you." Thank
you for the good things that are and for the good that is coming. Take a few
moments, being as specific as you like, and finish with some phrase that
signifies to you a completion and positive expectation. "So be it," "amen,"
or the Hawaiian "amama" are examples.
To the degree you believe and trust, you will get results.
That's what we'll deal with next.
DISCLAIMER!
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