Integration Strategy Firewalk – January 5th, 2013

Organize and focus the coming year behind a single powerful strategy for your small business, consulting or coaching practice.

Live an integrated life. Make it all work. Your entire life, health, finance, relationships AND career.

Without prioritizing or sacrifice in any one area. Create momentum that will propel you towards success [right out of the gate].

Do you find yourself spending too much time, money, and energy building your business while not getting the results you want?

Do you continuously undermine other areas of your life such as health, family, hobbies, or travel to achieve success in your business?

Make a bigger impact in 2013 without finding yourself pulled in multiple directions on how to get there. Prioritize ideas, both your own and the ones presented to you.

If you are like most people, you go into January with high hopes for the future, and will likely be disappointed by what you actually accomplish.

Take a stand. This will be your year for aggressive business growth. Choose the right approaches for you. Live a lifestyle that actually coincides with the hopes that led to the creation of your own business.

During 2013 Integration Strategy event you will:

  • Move beyond the failures and build on your achievements of 2012.
  • Create an integrated growth strategy for the new year.
  • Develop clear and achievable goals with the help of peers.
  • Achieve momentum that will carry your plans through to fruition.
  • Retain the confidence to know now where you will be in one year’s time.

There will be a firewalk at the conclusion of the event where you will bring together all your strategies and aspirations for the year and fuse them as one when you walk on the coals.

2013 Integration Strategy

Date: January 5th, 2013
Time: 3:00-7:30 p.m.
Location: Marina Village Conference Center (Mission Bay)

Fee: $125
Discounted: $95 extended until Jan 3rd, 2013

You will have a profound “wow” experience that you will remember forever.

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Firewalk Experience:

Firewalking has been an integral part of many cultures for many centuries. Typically communities Firewalk together as a group to experience oneness and unity as a group.

Firewalking creates an environment of immediacy. It fuses the mind, body, and spirit together into one focus. Creating powerful breakthroughs and new energy. Removing artificial limitations. Releasing the pent-up desire to move forward and achieve success.

The firewalk portion of the 2013 Integration Strategy event will drive home the lessons and make real the promise of the event.


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Mystic Isles of the South Seas



Frederick O'Brien 




This is a simple record of my days and nights, my thoughts and dreams, in the mystic isles of the South Seas, written without authority of science or exactitude of knowledge. These are merely the vivid impressions of my life in Tahiti and Moorea, the merriest, most fascinating world of all the cosmos; of the songs I sang, the dances I danced, the men and women, white and tawny, with whom I was joyous or melancholy; the adventures at sea or on the reef, upon the sapphire lagoon, and on the silver beaches of the most beautiful of tropics.

In this volume are no discoveries unless in the heart of the human. I went to the islands below the equator with one thought—to play. All that I have set down here is the profit of that spirit.

The soul of man is afflicted by the machine he has fashioned through the ages to achieve his triumph over matter.

In this light chronicle I would offer the reader an anodyne for a few hours, of transport to the other side of our sphere, where are the loveliest scenes the eyes may find upon the round of the globe, the gentlest climate of all the latitudes, the most whimsical whites, and the dearest savages I have known.

"Mystic Isles of the South Seas" precedes in experience my former book, "White Shadows in the South Seas," and will be followed by "Atolls of the Sun,"  which will be the account of a visit to, and a dwelling on, the blazing coral wreaths of the Dangerous Archipelago, where the strange is commonplace, and the marvel is the probability of the hour.

These three volumes will cover the period I spent during three journeys with the remnants of the most amazing of uncivilized races, whose discovery startled the old world, and whom another generation will cease to know.

Chapter XXV

I meet a sorcerer…Power over fire…The mystery of the fiery furnace…The scene in the forest…Walking on hot stones…Origin of the rite.

WALKING to the neighboring district of Pueu with Raiere to see the beauties of the shore, we met a cart coming toward Tautira, and one of the two natives in it attracted my interest. He was very tall and broad and proud of carriage, old, but still unbroken in form or feature, and with a look of unconformity that marked him for a rebel. Against what? I wondered. Walt Whitman had that look, and so had Lincoln; and Thomas Paine, who more than any Englishman aided the American Revolution. Mysticism was in this man's eyes, which did not gaze at the things about him, but were blinds to a secret soul.

Raiere exchanged a few words with the driver of the cart, and as they continued on toward Tautira, he said to me in a very serious voice:

"He is a tahua, a sorcerer, who will enact the Umuti, the firewalking. He is from Raiatea and very noted. Ten years ago, Papa Ita of Raiatea was here, but there has been no Umuti since."

"What brings him here now?" I asked. "Who pays him?"

Raiere answered quickly:

"Aue! he does not ask for money, but he must live, and we all will give a little. It is good to see the Umuti again."

But, Raiere, my friend," I protested, "you are a Christian, and only a day ago ate the breadfruit at the communion service. Firewalking is etene; it is a heathen rite."

"Aita!" replied the youth. "No, it is in the Bible, and was taught by Te Atua, the great God. The three boys in Babulonia were saved from death by Atua teaching them the way of the Umuti."

"Where will the Umuti be?" I inquired. "I must see it."
"By the old tii up the Aataroa valley, on Saturday night."

That was five days off, and it could not come soon enough for me. I was eager for this strangest, most inexplicable survival of ancient magic, the apparent only failure of the natural law that fire will burn human flesh. I had seen it in Hawaii and in other countries, and had not reached any satisfying explanation of its seeming reversal of all other experience. I knew that fire walking as a part of the racial or national worship of a god of fire, had existed and persisted in many far separated parts of the world.

Babylon, Egypt, India, Malaysia, North America, Japan, and scattered Maoris from Hawaii to New Zealand all had religious ceremonies in which the gaining and showing of power over fire was a miracle seen and believed in by priests and laity. Modern saints and quasi-scientists had claims to similar achievements. Dr. Dozous said he saw Bernadette, the seeress of Lourdes, hold her hands in a flame for fifteen minutes without pain or mark, he timing the incident exactly by his watch. Daniel Dunglas Home, the famous Scottish spiritist, was certified by Sir William Crookes and Andrew Lang to handle walk on red hot coals in his hands, and could convey to others the same immunity. Lang tells of a friend of his, a clergyman, whose hand was badly blistered by a coal Home put in his palm, Home attributing the accident to the churchman's unbelieving state of mind. Crookes, the distinguished physicist,  took into his laboratory handkerchiefs in which Home had wrapped live coals, and found them "unburned, unscorched, and not prepared to resist fire."

The scene of the Umuti was an hour's walk up the glen of Aataroa, which began at our swimming-place.

On Thursday Choti, T'yonni, and I accompanied Raiere to the place of the tii, where the preparations for the sorcery were beginning. We went through a continuous forest of many kinds of trees, a vast, climbing coppice, in which all the riches of the Tahitian earth were mingled with growths from abroad. Oranges and lemons, which had sprung decades before from seeds strewn carelessly, had become giant trees of their kinds; and the lianas and parasites, guava, lantana, and a hundred species of ferns and orchids, with myriad mosses, covered every foot of soil, or stretched upon the trunks and limbs, so that exquisite tapestries garlanded the trees and hung like green and gold draperies between them. Mope-trees prevailed, immense, weirdly shaped, often appalling in their curious buttresses, their limbs writhing as if in torture, suggestive of the old fetishism that had endowed them with spirits which suffered and spoke. Utterly uninhabited or forsaken, there was a bare trail through this wood, which, led by Raiere, we followed, wading the Aataroa River twice, and I arriving with my mind deeply impressed by the esoteric suggestiveness of the scene.

On a level spot, under five ponderous mape-trees, eight or ten men of Tautira and of Pueu and Afaahiti were completing the oven. They had dug a firewalking pit twenty-five feet long, eighteen wide, and five deep, with straight sides. It had been done with exactitude at the direction of the tahua, who was staying alone in a hut near by. The earth from the pit formed a rampart about it, but was leveled to not more than a foot's height. At the bottom of the umu had been laid fagots of purau- and guava-wood, and on them huge trunks of the tropical chestnut, the mape. On the trunks were laid basaltic rocks, or lumps of lava, boulders, and the stones about, as big as a man's head. The firewalking pit was completed for the lighting.

To the north stood a giant phallus of stone, buried in the earth, but protruding six feet, and inclined toward the north. It was a foot in diameter, and was carved au naturel as the Maori lingam and yoni throughout Polynesia, and in India, where doubtless the cult originated. Before the break-down of their culture, this stone had been sprinkled with water, or anointed with coconut-oil, and covered with a black cloth, as in Hawaii. The Greeks called their similar god, Priapus, the Black Cloaked.

A trench had been made on the west side of the firewalking pit from which to ignite the fuel, a torch lit by fire struck from wood by friction. I did not see the lighting, which occurred Friday morning, thirty-six hours before the ceremony. The ordinance was set for eight o'clock. I swam in the river at five on Saturday, and lay down in my bird cage to be thoroughly rested for the night. It was not easy to fall asleep. There was a thicket of pandanus near my house, the many legs of the curious trees set in the sand of the upper beach, and these trees were favorite resort of the mina birds, which were as familiar with me as children of a family, and in many cases impudent beyond belief. They were the size of crows, and had bronzed wings, lined with white; but their most conspicuous color was a flaring yellow, which dyed their feet and their beaks and encircled their bold eyes like canary-colored rims of spectacles. Their usual voice was a hoarse croak that a raven might disavow, but they also emitted a disturbing rattle and a whistle, according to their moods. They were thieves, as I have said, but one was more audacious than the others. He would come into my open house at daybreak, and perch on my body, and awaken me pecking at imaginary ticks. He picked up a small compass by its chain and flew away with it.

This particular wretch had learned to speak a little, and would say, "Ia ora na oe!" sharply, but with a decided grackle accent. Despite the irritating cacophony of the mina, I must have slept more than an hour; for when I was suddenly awakened, the sun was almost lost behind the hills. The talking mina was dancing on my bare stomach and calling out his human vocabulary.

I sprang up, my tormentor uttering a raucous screech as I tossed him away. While I hastily cooked my supper, the colors of the hiding sun spread over the sky in entrancing variety. I could not see the west, but to the northeast were rifts of blood-red clouds edged with gold over a lake of pearly hue, and to the right of it a bank of smoke. Against this was a single cocoa on the edge of the promontory, a banner my eye always sought as the day ended. Rising a hundred feet or more, the curving staff upheld a dozen dark fronds, which nodded in the evening breeze.

There was the slightest chill in the air, unusual there, so that I put on shirt and trousers of thin silk and tennis shoes for my walk, and with a lantern set out for the tii. Along the road were my neighbors, the whole village streaming toward the goblin wood. Mahine and Maraa, two girls of my acquaintance, unmarried and the merriest in Tautira, joined me. They adorned me with a wreath of ferns and luminous, flower-shaped fungus from the trees, living plants, the taria lore, or rat's-ear, which shone like haloes above our faces. The girls wore pink gowns, which they pulled to their waists as we forded the streams. Mahine had a mouth-organ on which she played. We sang and danced, and the tossing torches stirred the shadows of the black wold, and brought out in shifting glimpses the ominous shapes of the monstrous trees. With all our gaiety, I had only to utter a loud "Aue!" and the natives rushed together for protection against the unseen; not of the physical, but of the dark abode of Po. In this lonely wilderness they thought that tupapaus, the ghosts of the departed, must have their assembly, and deep in their hearts was a deadly fear of these revenants.

When we approached the umu, I felt the heat fifty feet away. The fire walking pit was a mass of glowing stones, and half a dozen men whom I knew were spreading them as evenly as possible, turning them with long poles. Each, as it was moved, disclosed its lower surface crimson red and turning white. The flames leaped up from the wood between the stones.

About the oven, forty feet away, the people of the villages who had gathered, stood or squatted, and solemnly awaited the ritual. The tahua, Tufetufetu, was still in a tiny hut that had been erected for him, and at prayer. A deacon of the church went to him, and informed him that the firewalking pit was ready, and he came slowly toward us. He wore a white pareu of the ancient tapa, and a white tiputa, a poncho of the same beaten-bark fabrics. His head was crowned with ti-leaves, and in his hand he had a wand of the same. He was in the dim light a vision of the necromancer of medieval books.

He halted three steps from the fiery furnace, and chanted in Tahitian:

O spirits who put fire in the oven, slack the fire!
O worm of black earth,
O worm of bright earth, fresh water, sea water, heat of the oven, red of the oven, support the feet of the fire walkers, and fan away the fire!
O Cold Beings, let us pass over the middle of the oven!
O Great Woman, who puts the fire in the heavens, hold still the leaf that fans the fire!
Let thy children go on the oven for a little while!
Mother of the first footstep!
Mother of the second footstep!
Mother of the third footstep!
Mother of the fourth footstep!
Mother of the fifth footstep!
Mother of the sixth footstep!
Mother of the seventh footstep!
Mother of the eighth footstep!
Mother of the ninth footstep!
Mother of the tenth footstep!
0 Great Woman, who puts the fire in the heavens, all is hidden!

Then, his body erect, his eyes toward the stars, augustly, and without hesitation or choice of footprints, the tahu walked upon the firewalking pit. His body was naked except for the tapa, which extended from his shoulders to his knees. The heat radiated from the stones, and sitting on the ground I saw the quivering of the beams just above the fire walking pit.

Tufetufetu traversed the entire length of the umu with no single flinching of his muscles or flutter of his eyelids to betray pain or fear. He raised his wand when he reached the end, and, turning slowly, retraced his steps.

The spectators, who had held their breaths, heaved deep sighs, but no word was spoken as the tahua signed all to follow him in another journey over the white-hot rocks. All but a few, their number obscured in the darkness, ranged themselves in a line behind him, and with masses of ft'-leaves in their hands, and some with girdles hastily made, barefooted they marched over the path he took again. When the cortege had passed once, the priest said, "Fariu! Return!" and, their eyes fixed on vacancy, six times the throng were led by him forward and back over the firewalking pit. A woman who looked down and stumbled, left the ranks, and cried out that her leg was burned. She had an injury that was weeks in curing.

At a sign from Tufetufetu, the people left the proximity of the firewalking pit, and while he retired to his hut, several men threw split trunks of banana-trees on the stones.  A dense column of white smoke arose, and its acrid odor closed my eyes for a moment. When I opened them, my friends of our village were placing the prepared carcasses of pigs on the banana-trunks, with yams, ti-roots and taro. All these were covered with hibiscus and breadfruit leaves and the earth of the rampart, which was heaped on to retain the heat, and steam the meat and vegetables.

I examined the feet and legs of Raiere and the two girls I had come with, and even the delicate hairs of their calves had not been singed by their fiery promenade.

Meanwhile all disposed themselves at ease. The solemnity of the Umuti fell from them. Accordions, mouth-organs, and jews'-harps began to play, and fragments of chants and himenes to sound. Laughter and banter filled the forest as they squatted or lay down to wait for the feast. I did not stay. The Umuti had put me out of humor for fun and food. I lit my flambeau and plodded through the mope-wood in a brown study, in my ears the fading strains of the arearea, and in my brain a feeling of oneness with the eerie presences of the1 silent wilderness. I was with Meshack, Shadrach, and Abednego in their glorious trial in Nebuchadnezzar's barbaric court. I was among the tepees of the Red Indians of North America when they leaped unscathed through the roaring blaze of the sacred fire, and trod the burning stones and embers in their dances before the Great Spirit.

The Umuti was not all new to me. Long ago, when I lived in Hawaii, Papa Ita had come there from Tahiti. His umu was in the devastated area of Chinatown, a district of Honolulu destroyed by a conflagration purposely begun to erase two blocks of houses in which bubonic plague recurred, and which, unchecked, caused a loss of millions of dollars.

The pit was elliptical, nine feet deep, and about twenty-four feet long. Wood was piled in it, and rocks from the dismantled Kaumakapili church. The fire burned until the stones became red and then white, and they, too, were turned with long poles to make the heat even. I inspected the heating process several times. At the hour advertised in the American and native papers, in an enclosure built for the occasion, with seats about the fire walking pit, the mystery was enacted. The setting was superb, the flaming furnace of heathenism in the shadow of the lonely ruin of the Christian edifice.  Papa Ita appeared garbed in white tapa, with a wonderful head-dress of the sacred ti-leaves and a belt of the same. The spectators were of all nations, including many Hawaiians. The deposed queen, Liliuokalani, was a most interested witness.

Papa Ita looked neither to the right nor left, but striking the ground thrice with a wand of ti, he raised his voice in invocation and walked upon the stones.' He reached the other end, paused and returned. Several times he did this and when photographers rushed to make a picture, he posed calmly in the center of the firewalking pit and then, with all the air of a priest who has celebrated a rite of approved merit, he retired with dignity. As he departed from the inclosure, the natives crowded about him, fearfully, as viewed the Israelites the safety of Daniel emerging from the lions' den. Did I not see the former queen lift the hem of his tapa and bow over it? It was night, the lights sputtered, and I was awed by the success of the incantation. A minute after Papa Ita had gone, I threw a newspaper upon the path he had trod, and it withered into ashes. The heat seared my face. The doctors, five or six of them, Americans and English, resident in Honolulu, shrugged their shoulders. They had examined Papa Ita's feet before the ceremony and afterward. The flesh was not burned, but, well— What ? I confess I do not know. A thermometer held over the umu of Papa Ita at a height of six feet registered 282 degrees Fahrenheit.

There could be no negation of the extreme heat of the oven of Tufetufetu. I had tested it for myself. No precaution was taken by the walkers. I knew most of them intimately. There was no fraud, no ointment or oil or other application to the feet, and all had not the same thickness of sole. At Raratonga, near Tahiti, the British resident, Colonel Gudgeon, and three other Englishmen had followed the tahua as my neighbors had here. The official said that though his feet were tender, his own sensations were of light electric shocks at the moment and afterward. Dr. William Craig, who disobeyed the tahua and looked behind, was badly burned, and was an invalid for a long time, though Dr. George Craig and Mr. Goodwin met with no harm. The resident half an hour after his passage tossed a branch on the stones, and it caught fire. In Fiji, Lady Thurston with a long stick laid her handkerchief on the shoulder of one of the fire walkers, and when withdrawn in a few seconds it was scorched through. A cloth thrown on the stones was burned before the last man had gone by.

What was the secret of the miracle I had witnessed? How was it that in all the Orient, and formerly in America, this power over fire was known and practised, and that it was interwoven with the strongest and oldest emotions of the races? That from the Chaldea of millenniums ago to the Tautira of to-day, the ceremonial was virtually the same? Our own boys and girls who in the fall leaped over the bonfire of burning leaves were unpremeditatedly imitating in a playful manner and with risk what their forefathers had done religiously.

In Raiatea, the chief Tetuanui informed me, the membership of the Protestant church of Uturoa walked on the firewalking pit, and embarrassed the missionaries, who had taught them, as the Tautirans were taught, that the Umuti was a pagan sacrament.

In some islands it was called vilavilairevo, and in Fiji the oven was lovu. According to legend, the people of Sawau, Fiji, were drawn together to hear their history chanted by the orero, when he demanded presents from all. Each, in the brave way of Viti, tried to outdo the other in generosity, and Tui N'Kualita promised an eel that he had seen at Na Moliwai. Dredre, the orero, said he was satisfied, and began his tale. It was midnight when he finished. He looked for his present at an early hour next morning.

Tui N'Kualita had gone to Na Moliwai to hunt for the eel, and there, as he sank his arms in the eel's hole, he found it a piece of tapa that he knew to be the dress of a child. Tui N'Kualita shouted: "

Ah! Ah! this must be the cave of children. But that does not matter to me. Child, god, or new kind of man, I'll make you my gift."

He kept on angling with his hand in the hole, and caught hold of a man's hand. The man leaped back and broke his grasp, and cried:

"Tui N'Kualita, spare my life and I will be your war god. My name is Tui Namoliwai."
Tui N'Kualita answered him:
"I am of a valiant people, and I vanquish all my enemies. I have no need of you."
The man in the eel's hole called out to him again:
"Let me be your god of property."

No," said Tui N'Kualita; "the tapa I got from the god Kadavu is good enough."
"Well, then, let me be your god of navigation."
"I 'm a farmer. Breadfruit is enough for me."
"Let me be your god of love, and you will enjoy all the women of Bega."
"No, I've got enough women. I 'm not a big chief. I'll tell you: you be my gift to the orero."
"Very well; and let me have another word. When you have a lot of ti at Sawau, we will go to cook it, and will appear safe and sound."

Next morning Tui N'Kualita built a big oven. Tui Namoliwai appeared and signed to him to follow.
Maybe you are fooling me, and will kill me," said Tui N'Kualita.
"What? Am I going to give you death in exchange for my life? Come!"
Tui N'Kualita obeyed, and walked on the lovu. The stones were cool under his feet. He told Tui Namoliwai then that he was free to go, and the latter promised him that he and his descendants should always march upon the lovu with impunity.

When I returned to my bird cage at Tautira, I sat down and considered at length all these facts and fancies. I believed in an all inclusive nature; that the Will or Rule of God which made a star hundreds of millions of times larger than the planet I had my body on, that took care of billions of suns, worlds, planets, comets, and the beings upon them, was not concerned in tricks of spiritism or materializations at the whim of mediums or tahuas. But I had in my travels in many countries seen inscrutable facts, and to me this was one. Nobody knew what was the cause of the inaction of the fire in the lovu or umu. It was not a secret held by anybody, or a deception.

One might believe that the stones arrive at a condition of heat which the experienced sorcerers know to be harmless. One might conceive that the emotion of the walkers produces a perspiration sufficient to prevent injury during the brief time of exposure; or that the sweat and oily secretions of the skin aided by dust picked up during the journey on the oven was a shield; or that the walkers were hypnotized by the tahua, or exalted by their daring experiment, so that they did not feel the heat. Even this theory might not account for the failure to find the faintest burn or scorch upon those who fulfilled the injunction of the sorcerers.

The people of Tautira, from Ori-a-Ori to Matatini, had the fullest confidence that Tufetufetu had shown them a miracle, and that it was not evil; but to the American and European missionaries the Umuti was deviltry, the magic of Simon Magus and his successors. This was shown clearly in the statement of Deacon Taumihau of Raiatea, which I give in English:

This is the word of the oven of Tupua.
This is the way he did that thing. He cut three fathoms of wood. The oven was three fathoms long and three wide. Heap up the wood the first day, and carry by sea the stones for the oven.
Do not take the stones of the marae, for the marae receives the evil spirits, the spirit of the god of the night.
The first night of the ceremony, the sorcerers of Raiatea, Tupua and his kind, march around the oven. They seek the spirits of the men of the night, and they go about the oven, but they do not light the fire.
That same night one goes to find the sacred leaves of the ti. He takes the leaves that float in the wind; those called raoere ti, and which are used as medicine. He gathers the leaves and carries them to the oven.
The fire is lighted at four of the morning. When the fire is burning brightly, and the oven is very hot, the sorcerer gives his assistants charge of the fire, and instructs them as to their duties.
When the flames are down, Tupua approached the oven, and before walking upon it, he pronounced the following prayer.
"0 men about the oven! Piraeuri and Piraetea! Let us join the army of the gods in the furnace!"
Then, said Tupua:
"0 water, go in the fire! 0 sea water, go in the fire!" Waving the ti leaves on the border of the oven, Tupua said:
"0 Woman who puts the fire in the heaven and in the clouds, permit us to go on foot over fire walking pit!"

Then those who wish to, pass onto the oven, one after another. If but one falls all will be burned. The last must watch the sorcerer, to return when he makes the sign.

 That is the way this deed, the deed of the devil, is done by Tupua.
The woman called Vahine tahura'i is an evil spirit
Concerning Piraeuri and Piritea, Tupua would better not have spoken, as it was a useless prayer.
Do not introduce the sorcery in the land of the whites!
Do not carry there this custom of lighting the oven! It is the work of an evil spirit of the night; this act of Tupua.
For that reason I have said little of him in my story. I have spoken.

—Taumihau, The Man.

Firewalking: The Psychology of Physical Immunity

By Jonathan Sternfield

Taking a Stand In the Fire

I had the feeling that I had pushed to the brink of the world; what was of burning interest to me was null and void for others, and even a cause for dread. . . . After all, there was nothing preposterous or world-shaking in the idea that there might be events which overstepped the limited categories of space, time, and causality.
Carl Jung

To assess further the phenomenon of firewalking, we should carefully examine any evidence that brings into question conventional physical explanations. Without resorting to a whole battery of new experiments, we might scrutinize the claims of scientists that short contact with the coals is the reason why most of us can safely walk across a glowing firebed. Besides the low thermal capacity and conductivity of wood coals — a fact which is not open to question but whose effects seem in some dispute — the short contact theory is the most popular scientific explanation of how the firewalk is possible. Yet repeatedly, both my own experience and that of others strongly suggests there is something else going on.

If there were any reliable reports of long contact, they might at once dispel both the short contact and the low thermal capacity and conductivity theories. For few would deny that if a firewalker simply stood on glowing, red-hot coals, he or she should normally suffer serious burns within a matter of seconds at most.

Zusne and Warren emphasize this in their exploration of anomalistic psychophysiology: “One of the factors not stressed in reports on fire walking is that fire walking is walking, not standing still on embers or stones. There is no recorded instance of anyone’s ever having attempted to just stand on red hot stones or glowing embers for any length of time.”1


Herewith, let us record several such instances. We already have my own account of standing on a bed of glowing hot coals for several seconds, though I did receive a small blister. We also have Michael Sky’s report about his standing in the fire — and his witnessing others not only standing in fire but lying down on the coals without singeing skin, hair or clothes. Equally impressive is the experience of Joe Nuzum, a former foundry worker from western Pennsylvania who spent years working around incredibly hot fires and molten metals. Now he spends his time giving demonstrations of what he calls “Ninja Magick” and teaching martial arts. Among the rituals he teaches his students is the firewalk.

Nuzum says he first firewalked in 1975, when he was 16. Before he firewalked, though, he experimented extensively. Having heard about firewalking Tibetan monks, he began by holding his hand over a candle flame. “Once I realized the different states of mind I could enter into,,, he told me, “I found a way where I wouldn’t get burned. I went from getting burned almost instantly to being able to hold my hand in the flame for close to 45 seconds.”2

Nuzum says he also practiced holding his hands in the flames of burning papers, then eventually progressed to firewalking and from there to standing on red hot coals. “And that I’ve done for maybe 45 seconds,” he said.3

I have not witnessed this, but I have seen videotapes of Nuzum holding flaming coals in his hands for a period of 40 seconds. I have also read reports about him and discussed him with a psychiatrist who has both examined him and written about him. 4  In conventional physical terms, Nuzum’s performances are amazing and inexplicable. Nuzum attributes his fire immunity to “the protective qualities of the chi,” the field of bioenergy around the body that Eastern mystics tell us can be controlled by the mind. “There’s been a lot of fascinating things done with the chi,” says Nuzum. “It’s mind blowing.”5


Perhaps it is also time science confronted the activities of another amazing firewalker, a Washington state resident named Steve Bisyak. Bisyak is a Tolly Burkan-trained firewalking instructor who runs his own human potential seminars, Challenges Unlimited. And he is undoubtedly one of the most experienced firewalkers in the world. “I’ve firewalked over a thousand times now,” he said when I spoke with him in early 1991. “I’ve walked on a red-hot metal plate, red-hot coals and red-hot briquettes.

In Kansas City, in front of 300 people, I pretty much gave my whole lecture from the center of the fire. I was on a red-hot fire for minutes“6

Bisyak first saw firewalking on the “You Asked For It” TV show when he was nine. Fifteen years later, in 1984, he learned firewalking from Tolly Burkan. Even since then, he says, he has continued to “push the limits.” Today he holds the record for the world’s longest firewalk (120 feet) and is listed in the Guinness Book of World Records for the hottest firebed ever walked on.

For the longest walk, he used 10 cords of wood with the highest BTU factors he could find (cherry, madrono and oak) stacked in a pile 126 feet long. For the hottest fire, he and 10 other walkers braved a coalbed 15 feet long, 12 inches deep, with three inches of flame on top. Its average temperature was measured at 1,546 degrees F. After his walk, not even the hairs on Bisyak’s toes were singed.

Bisyak has also done some tests with the firewalk — tests that lead him to conclude that the ability to walk safely over hot coals is all a state of mind. For example, in August 1990, he and three other volunteers were fitted with EEGs, blindfolded and, one by one, paraded around a grassy area. Then, unannounced, each was led onto a bed of red-hot coals. All four were badly burned.

“If you take the mind away from the situation, it’s guaranteed burn,” Bisyak said. “If you step on fire by accident, you get cooked. Other people who were there and in the right state of mind walked across that fire with no problem.”7

Moreover, the EEG, said Bisyak, indicated a common brain wave pattern for those who burned and another pattern for those who did not burn. “Alpha and beta [brain waves] are extremely wide; theta is fairly narrow; the very bottom of delta is pegged out wide. And without delta being pegged out wide, it was hot — meaning that if you were very peaceful and calm and relaxed, you got burned!8

After all his semi-scientific investigation, Bisyak has come up with a folksy formula for figuring a person’s burn possibilities prior to any firewalk. “One hundred, minus the percentage of attention,” he says, “equals the number of blisters — meaning if you’re 98 percent, you probably got two blisters; if you’re 75 percent, you got 25 blisters; if you’re 50 percent, you got cooked!”

Bisyak has also done what he calls the “nylon stocking test,” walking on hot coals wearing nylon stockings. “They don’t bum,” he says. “You can put the nylon on the coal bed, and it doesn’t last; it disintegrates — you can’t put it out! That’s what brings me to the conclusion that it’s a bioelectric field that protects us, something like the human aura.”9

Bisyak says he’s convinced that this field is activated by a combination of fear and faith. He’s also convinced that if it could be isolated, the same energy or chemical that prevents burns could also be used to treat serious burn victims. “Two out the three serious burns that I’ve had — and I mean where the whole bottom of the foot comes off — healed almost spontaneously. I was able to go out and play tennis the next day after walking on hot coals. There was no sign of damage at all.” 10

Bisyak’s testimony is also revealing in regard to the skeptics’ argument that a firewalker’s immunity can be attributed to the way in which the feet are placed on the coals. If we examine Bisyak’s experience and that of many other firewalkers, we must admit that hot coals are not only underfoot but also to the sides of the foot and on top of it as well. Bisyak at one point described his feet as “submerged” in glowing hot coals. Similarly, when I stood in the fire myself, my feet were buried in orange coals, and the surface coals covering the tops of my feet were in no way less radiant than when I entered the fire.

It seems equally clear that short contact with the fire cannot explain many firewalking in which the participants stand, dance or linger on the coals. “You have to be committed,” says Bisyak. “That’s the difference between what the physicists are saying and what the firewalkers are saying. If you’re not committed, you get burned.”11


Another committed man who is equally adept with fire is Dutch-born American Jack Schwarz. In his early teens in Holland, Schwarz began increasingly to realize voluntary controls over many of his normally automatic physiological functions. He concentrated on the control of pain. frequently pushing an unsterilized knitting needle through his arm to test himself, but soon he could also control bleeding and burning. By the time he arrived for testing at the laboratory of Drs. Elmer and Alyce Green of the Menninger Institute in Topeka, Kansas in 1971, Schwarz was regularly sleeping only two or three hours a night, eating only several small meals a week and had demonstrated fire immunity to himself and to his friends. 12

In the late 1970s, Schwarz got an opportunity to demonstrate his controlled fire immunity to a convocation of 55 doctors. At a meeting of the Los Angeles County Medical Association, psychiatrist Kurt Fantl introduced Schwarz, announcing that he would demonstrate a variety of astonishing, self-regulatory controls. The most startling among these was immunity to fire. First, Schwarz allowed the physicians to examine his hands, which they found to be normal and untreated in any way. Next, two medical students wearing asbestos gloves carried a burning brazier into the conference, and from the container Schwarz scooped out a double handful of red-hot coals. Walking calmly among the doctors, Schwarz showed them the fire in his hands, allowing them to feel the heat and observe his immunity to burning. Finally, he laid the coals to rest on a newspaper, which immediately burst into flames. When his hands were examined once more, they again appeared to be perfectly normal, with no signs of their lengthy contact with red-hot coals.13

When tested in the Green’s laboratory at Menninger in 1971, Schwarz again demonstrated his immunity to fire, as well as his control of bleeding and pain. Fire immunity, Schwarz found, was not automatic; in certain states, he could still be burned, in other states, his immunity seemed complete and absolute. To him, the critical factors appeared to be intention and need. And when intention and need are strong enough, he says, they activate “the power of the radiance of our body,” which he says can protect us not only from fire but also from other noxious stimuli. Schwarz also maintains that this body radiance creates “a living Faraday cage — a high voltage, low amperage energy field” that can even prevent one’s hair and clothes from burning.14

Jack Schwarz believes that his remarkable abilities are not so remarkable, and he repeats over and over again that his performances are potentials we all have. “At a laboratory once,” he said, “they told me, ‘Now we are going to test some normal people.’ I said: ‘I beg your pardon; I am the only one whom you have ever tested who was normal. I follow the principles which are normal principles for firewalking; the other ones have not bothered to, so they are still operating in a subnormal way.” Schwarz seemed especially adamant about this last point. “I make that statement not just to you,” he said, “but in every lecture I give: ‘Now, look, people, don’t sit there in admiration, and don’t tell me, “Yeah, but you were born that way.” You forgot: you were born that way, too.”15

FOOTNOTES- Chapter 7

1. Leonard Zusne and Warren Jones, Anomalistic Psychology. A Study of Extraordinary Phenomena of Behavior and Experience (Hillsdale, NJ: Lawrence Eribaum, 1982), 64.

2. Joe Nuzum, personal communication.

3. Ibid.

4. Joe Nuzum, “Joe Nuzum – Ninja Magick,” a videotape; Dr. Berthold Schwarz, “K: A Presumed Case of Telekinesis,” International journal of Psychosomatics, 32:1, 1985, 3-21; Dr. Berthold Schwarz, personal communication.

5. Joe Nuzum, personal communication.

6. Steve Bisyak, personal communication.

7. Ibid.

8. Ibid.

9. Ibid.

10. Ibid.

11. Ibid.

12. Elmer and Alyce Green, Beyond Biofeedback, (New York: Delacorte Press, 1977), 235-6; Jack Schwarz, personal communication.

13. Ibid.

14. Ibid.

15. Jack Schwarz, personal communication.

Firewalking From the Inside




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

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 firewalking, 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.

Firewalking From the Inside




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.

Kahuna Preparations and Chants


Tu-nui Arii-peu supervised the preparation of the fire walking pit, the gathering of the stones, the cutting of the wood, and the securing of the coconut leaves. Each step was preceded with a prayer asking Tu and Hina for permission to take the materials. 

In seeking the proper ti-leaf wand, the Chief went alone into a grove, muttering an invocation as he did so. He stopped in front of the first two headed stalk that he saw, and while praying, deliberately broke off the stalk; then he stood perfectly still with the stalk over his right shoulder, and said another prayer. After this, he returned to his home, wrapped the ti-leaf stalk in cloth (originally this was done in bark cloth, made from hau fibers), and stood it up in his room. Originally, the ti-leaf stalk was taken to the marae (temple) of the firewalkers, and left on the altar overnight.

The men chosen as assistants saw to it that the selected materials were conveyed to the proper place. The pit was dug and the wood and stones placed in the prescribed way. This work was completed by the next afternoon, and plans were made to fire the firewalking pit in the morning following.

The Chief then settled down (to remain the night if necessary) beside the waiting firewalking pit and assumed a prayerful attitude. He had not been there long until he announced that he had seen what he had waited to see, the spirit forms of the deities “dancing upon the stones.” This was a good sign, for surely “his deities would be with him on the morrow” and crown his efforts with success.

Here are the invocations used during the selection and handling of the special materials used in the ritual. The cult of secrecy is still such that I am not allowed to give the prayers or chants which have been taught me by my mentor. But, as the material already long in print is almost a duplication in every respect, and as it covers exactly the same ground, I am giving that.



(Upon approaching Ti-plant)

1. Te hii tapua’e tahi !
2. Te hii tapua’e rua !
3. Te liii tapua’e teru !
4. Te hii tapua’e ha !
5. Te hii tapua’e rima !
6. Te hii tapua’e ono !
7. Te hii tapua’e hitu !
8. Te hii tapua’e varu !
9. Te hii tapua’e iva !
10. Te hii tapua’e tini !
11. Te Vahine-nui-tahu-ra’i e !
12. Poia !



1. Holder of the first footstep !
2. Holder of the second footstep !
3. Holder of the third footstep
4. Holder of the fourth footstep !
5. Holder of the fifth footstep !
6. Holder of the sixth footstep !
7. Holder of the seventh footstep
8. Holder of the eighth footstep
9. Holder of the ninth footstep !
l0. Holder of the tenth footstep !
11. Oh-great-woman-who-set-fire-to-the-skies !
12. All is covered !




(Before breaking Ti-plant)

1. E to Nu’u-atua! a ra, a tia i nia !
2. Te haere nei taua i te Umu-Ti ananahi !
3. E te Nu’u-atua e ! E haere oe i teie nei po !
4. E ananahi tatou atea ia !



1. O hosts of gods ! Awake, arise !
2. You and I are going to the ti-oven tomorrow !
3. O hosts of gods ! Go tonight !
4. And tomorrow you and I shall go.




(While placing Ti-plant in Marae )

(Before leaving the Ti-plant area)

1. Ae! e ara, e te Nu’u atua e !
2. To avae e haere i te Umu-Ti.
3. Te Pape e te miti, e haere atea.
4. Te to’e, ma to to’e tea,
5. E haere i te Umu ;
6. Te ura o te auahi, e haere ana’e ;
7. Na oe e haere, e haere oe
8. I teia nei po e ananahi o oe ia e o vau ;
9. E haere taua i te Umu-Ti.



1. Arise ! Awake, O hosts of gods !
2. Let your feet take you to the ti-oven.
3. Fresh water and salt water come also.
4. Let the cool darkness and the cool light
5. Go to the oven;
6. Let the redness and the shades of the fire all go;
7. You will go, you will go
8. Tonight, and tomorrow it will be you and I;
9. We shall go to the Umu-Ti.


The next day, after supervising the lighting o the fire in the pit, the Chief kept to a temporary shelter on the grounds, meditating until time for the firewalking to begin.

When the time came, he walked several paces from the fire-pit toward the sea, and facing the sea (which was some distance away), he uttered the third Invocation. (As just given.)

After this he turned around and walked slowly and deliberately toward the pit, reciting the first Invocation. 
Upon reaching the pit, he repeated the following Invocation, at the end stepping down to stand on the first (and cooler marginal) stone in the pit while slapping or brushing the stones quickly with theti-leaf wand which he had all this time carried over his shoulder. (He had more ti-leaves draped about him. See photographs.)


(Before Firewalking. *)

1. E na taata e tahutahu i te umu e !
2. A tapohe na
3. E to’e uri ! E to’e tea !
4. Te Pape ! Te Miti
5. Te a’ama o te umu !
6. Te ruirui o te umu !
7. A hi’i atu i te tapuae avae o te feia e haere nei,
8. A tahiri na i te ahu o te ra’i !
9. E te feia to’eto’e na,
10. E taoto anae tatou i roto i teie nei umu.
11. A mau na, e te Vahine-nui-tahu-ra’i, i te tahiri.
12. E haere na taua i te repu o te umu !


*From Miss Teuira Henry’s article in J.P.S., val. 12, p. 105, checked

by J. L. Young’s article in J. P. S., vol 34, p. 214-222.


At the end of the Invocation, and again shouldering his ti-leaf wand, the Chief walked slowly across the hot stones to the far end of the pit and stepped off to the ground. He continued to walk straight ahead for twenty paces, all the while not looking back. He paused and stood facing East while he recited the third Invocation again. Meanwhile the people had been following him across. 

Returning to the pit he repeated the first part of the performance in exactly the same way, again approached the fire, again brushed the stones, and again made the crossing. This he did four times over, followed by the people. After the fourth time he left the field.

It was announced that all were forbidden to try the firewalk after the Chief had retired. One young man tried the firewalk later, despite the warning, and was severely burned.

All four of the performances were given with the same preparations and the same steps, care being taken to perform the ritual in that exact way. During every performance a number of people walked the firewalking pit safely while a few were burned to some degree. No explanation was offered for the fact that these few were burned except that they probably had some lack of faith or some mental condition that prevented the protection from being given.

“O ka pule ka mea nui,” say the Hawaiians. “Prayer is the most essential thing.” The meaning is that prayer conditions a person to receive the blessings he seeks, and faith and understanding are the essential qualifications.

Thus, from the native’s point of view, the materials used, and the invocations uttered, impress his mind that every precaution has been taken care of and everything is in his favor.

He knows that his deities will come to his aid because he has taken care of them, for the life of thekahuna is the aumakua, and the life of the aumakua is the kahuna. Each needs the other to survive.

Leadership Firewalk June 27th, 2009

To San Diego's Small Business Owners in the
Wellness, Empowerment and Eco-Friendly Industries

Are you in the start-up to early stages of business growth?

Would you like to be an effective leader who causes a paradigm shift in your Industry and be well compensated at the same time?

Emerge from this 4 hour training a leader in your niche capable of causing word of mouth buzz and attracting joint venture partnerships ideally suited for what you do


This 4 hours of hands on training will cut through the fluff and confusion and get right to the essence of what it takes to quickly capture the attention of other leaders and your customer and take them where they want and need to go.


From May 23rd, 2009:

Julian has been great!!  This was my second firewalk but by far the most transformational.  I have been able to take action on the very things I have struggled to accomplish for years as a direct result of Julian's coaching, the firewalk experience, and the connections I have found because of him.  Thank you Julian for everything you do.  Scott and I both felt such a profound connection with you that we see ourselves knowing you, working with you, and co-creating with you for many, many years to come. — Tracy

Chances are remote that I will not accomplish my task. If I was willing to walking on hot coals for my book, surely I’ll walk through whatever comes in my path to accomplishing my goal. Julian’s coaching was also extremely helpful in that it widened my vision to clearly see new possibilities for bringing forth Core Mastery. Thank you , Julian! – Jitendra

I first saw people walking on fire at “Survivor” (TV program) and thought “wow! how do they do that?”   Now, after having done that myself, people are asking me, “wow!  how did you do that?”  The experience gave me a sense of confidence that if I put my mind to it, I can work through my fears and do it anyway.  It started a pattern inside of me to take risks on a daily basis.  And to me, this is huge.  I am grateful to Julian for his courage and passion to help others transform their lives in such a unique and powerful way. -Yoshiko


Event Details

Live Event

Date: June 27th, 2009 (Saturday)
Time: 6-10pm
Location: San Diego Area

Conference Call

Post-event Followup Call: Wed 7/1 & 7/8 @ 7-8pm


Tuition: $100

This include:

4 hours of hands on marketing mentoring on June 27th

2 hours of group coaching by phone after the event




Note: A portion of the proceeds will go to the GP2 Project, a progressive initiative to cleanup the swirling mass of waste and toxic plastic in the ocean that is harming sealife and putting toxic chemicals into our food chain.


This firewalk Event is Now Past


Marketing Buzz Firewalk Experience by Salvatore

I always think of fire as a type of cleansing, with automatic cauterization, if you will. In that regard it is very much a medium of purification. The firewalk did a lot of that for me. It cleared my mind and helped me see the challenges I have to face with my business.

In placing my journey to the success on the hot coals, I was able to identify the weaknesses that my journey would bring out in me. The main one was losing focus. I went over the hot coals twice because the first time I firewalk, I completely lost sight of my goal and all intentions as soon as the heat became too much to bear. My energy scattered. Now I know exactly what my challenge is in my journey and I am well-prepared to deal with it.

Thanks, Julian!

Salvatore Pacilio Numerologist

Salvatore Pacilio Numerologist

Salvatore Pacilio

Karma Numerologist
NeuroVision Academy
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