The Professional Huna Healer

by: Thomas (Kahuna Lani) Stucker

This is an account of my work as a professional Huna Healer. I have started this article several times. I had originally thought to outline the development of Huna Healing Practices under our founder, Max Freedom Long; to show the considerable differences between the Huna approach and the Metaphysical approach; describe the reason that Max rejected the Metaphysical practices of Channeling etc. describe some of the aspects of the five to ten years of training it takes to apply the Huna Healing Practices. Well, it might make an interesting book sometime. I’ve finally arrived at a simpler approach to start this article. I’m going to walk you through my standard six week healing program.

Please bear in mind that this is the system that I have arrived at, through experience and my study of Huna. If there are other professional Huna Healers, their system will no doubt be quite different.


Let’s take a hypothetical case; let’s say you have some disease. It isn’t addressable through Medical Science. If it were, you wouldn’t be thinking of anything as crazy as a healer. You and your Insurance Company have invested $10,000 or so confirming your suspicions. For the sake of a little less grimness concerning what is in fact a serious subject, let’s say that you have Arthritis. Not life-threatening, but from now on you will either be in pain, or verging on it. It will never be better, always worse. Your joints will become deformed, then locked, as the Calcium deposits weld them together.

So it occurs to you that if Medical Science, which was supposed to save you, can’t, then maybe something that everyone knows can’t save you, just might! You don’t think so, but it’s worth a try. The only word you know for it is Metaphysics.

You don’t know that there are competing systems.


Then, through your own research, or perhaps through a friend, you wind up at one of my lectures. There you first hear of something called who-na, and that it doesn’t have the same perspective as Metaphysics; and that some of the things you thought mighty queer in that quarter I also question. This puts you a little more at ease. At the lecture there are a few ex-transients. (Transient was the word coined by the Huna Kupuna or Elder of Huna, A. L. Kitselman, HRA. A transient is in transit from one state to another.) Some of these relate the facts concerning the diseases that I cured them of. People who had only a few weeks to live. People who were going to have their limbs amputated or organs removed. I don’t make a point of getting them there. They’re really there to hear my lecture – they just get excited and want to talk about what happened to them. During the break, you decide to make an appointment.


You run across one of my ads in a local magazine or newspaper and call to make an appointment.


The first thing that bothers you is the fact that I work out of my home. Your aunihipili is worried that I might really be one of those terrible people that sacrifice chickens, or something. Your auhane is wondering, If he’s so sharp, why doesn’t he have a proper office?

Actually, I don’t sacrifice chickens. I’d rather work out of a spiffy office, with a cute receptionist, than in my home. But since parts of Huna are Science rather than Religion, it comes under local Health Department regulations. Altering a nice office to comply with those regulations costs upward of $65,000. At this point I would rather work out of my home than an office I could not afford.

We sit down in a rather small room dominated by a waist high padded table. If you don’t drink coffee, I might be able to offer you some tea of unknown origin and quality. After we settle into the comfortable chairs, I light up my pipe and the sweet aroma of my tobacco, imported from Holland, fills the room.

I explain the program to you, as well as my training and status. We discuss the type and extent of the doom you have fallen under. Because you don’t have any background to relate to the -things I’m talking to you about, it will seem vague the next day… but today you feel informed. If your disease is one I’m doing research on, you may be required to submit copies of your medical records. If so, you will also be required to agree to a complete Medical Examination following the series of treatments and ministrations. In some cases I may require X-rays to be taken.

After the talk, you get up on the table and lie down. I have already explained that what I am going to do is the Mana Reflection Technique that I discovered. It allows me to find out if I can help you, and to what extent.

As you lie there, my hands move above your fully clothed body, a few inches in the air. Normally you can feel a definite sense of warmth wherever my hands happen to be.

I touch your shoulder and there is a burst of warmth. I touch your head. You turn over and the process is repeated.

You get off the table and once again take your chair. After a couple of minutes of contemplation, I will tell you whether I can help you, and the probable extent of that help.

I will tell you that it normally takes six weeks to effect permanent changes in the kino (physical body).

Then you either decide to call it a day and go home (in which case there will have been no charges), or you will write out a check and enter the Program.


Swedish Massage: If you are not used to your body being handled, you may experience a short period of embarrassment at being on the table with only a towel to cover you. This evaporates as soon as the great feeling of enhanced health sweeps over you. While the therapeutic aspects of Swedish Massage are so well documented and so well known that I won’t go into them here, the compelling reason that I use it is because it is the most powerful and certain process to reduce the transient’s Standing Charge of Mana, thus readying the tissues for the healing treatment which follows. If you are unclear as to the necessity of reducing the transient’s Standing Charge of Mana, a short discussion of it is found in Max Freedom Long’s Self Suggestion.

The Massage takes one hour.

Infusion of Mana: This is done as soon as the Massage is completed, and takes about a half hour. The Infusion consists mainly of Mana, with a following small charge of Mana Loa, into the affected tissues.

If your affliction includes glandular disturbances, I may extend the Swedish Massage into the supposed Reflex Points of Reflexology. While the Huna Kupuna, Dr. Oscar Brunler, discovered a system of Reflexology in the 1920’s and presented his findings to Max Freedom Long as well as his findings on Psychometric Analysis, it did not have the required experimentation and verification to become as yet a part of Huna. If several thousand studies are conducted by Huna researchers, then the process may be accepted. At this point, although I have had professional training in the area, I have no positive conclusions in the matter. I may use it from time to time so long as it is accompanied by the standard Huna Healing techniques worked out by Max.

This concludes one of the three separate appointments made for the first week.

Bach Flower Remedies: For an hour we simply explore your current attitudes toward yourself, and life in general. This results in my combining a number of indicated herbs into a one ounce dropper bottle. You will take four drops at a time, four times a day, sublingually. I have used the Remedies now for fifteen years, ever since Max suggested them to me. I wouldn’t think of starting a complex healing without them.

Psychometric Analysis: The third and final separate appointment the first week is for an oral evaluation of the Psychometric Analysis card you signed amongst the other papers during the Initialization Interview. The P.A. is Huna’s most valuable lab test. With sensitivity, it indicates the levels of Mana in the two lower selves. Mental and physical disturbances are likewise indicated as well as the presence of an invading outside entity, if such be the case.

In my opinion, no competent Huna Healer would approach a complex healing on a stranger without having a Psychometric Analysis done. There just isn’t any other way of knowing who or what you are dealing with. Not that every healer has to master the technique personally, any more than an M.D. has to do all the lab tests himself. But at the very least a Huna Healer or Practitioner should use the best Huna Lore for the good of his or her transients or clients, and simply send the client’s signature off to a competent Psychometric Analyst, along with a reasonable fee to insure the survival of that Huna Lore. And then evaluate the findings with the transient.

This completes the first week’s work. It has consumed five and a half hours of my time, four and a half of yours (the additional hour was spent in doing your P.A.).


Normally all your pain will have ceased within two minutes of the commencement of the Healing Treatment. Age makes a difference. Dealing with an older person sometimes requires as much as twenty minutes before the pain ceases (in rare cases even longer).

The next day or so the pain is back in all its glory.

As the weeks progress, it takes longer and longer for the pain to return. On the average, by the sixth week it has been several weeks since you have had any pain.

To date, I have never failed to effect a complete and permanent cure of Arthritis. However, in one case the transient spent a year abusing his body, which resulted in a new flare-up. I gave him one treatment and he has again been out of any pain. That was three years ago.

At the end of the six week series, there is an Evaluation Interview. Normally the person has completed his healing by that time; on rare occasions, some more treatments, or perhaps Bach Remedies, may be indicated.

Now let’s go into these things with a little more depth.


The burden of Dr. William Tufts Brigham’s time was the discovery of the verity of Ho’omana in Hawaii, as well as the formulation of a set of operational precepts upon which a new system would be founded – Huna.

The burden of Max Freedom Long’s time was analysis and experimentation, testing the fundamental theories upon which Huna stands, and the development of techniques following the theoretical structure.

The burden of our time is the synthesis of the previous generations’ findings.

The burden of the next generation is Application.

Discovery < – > Analysis & Experimentation < – > Synthesis < – > Application

Any shorter process leads to confusion and failure; if an organization stays together while skipping one of these steps, it does so as an act of Faith, not Knowledge.

Of course, even Dr. Brigham was forced by circumstances from time to time to apply whatever knowledge he had gained. The point is that Max was not forced to shoulder the burden of either the Synthesis of what he was analyzing, nor demonstrate its Application. If he had tried to be a Huna Healer, it would have seriously detracted from his real work. Once discovered, validated by experiment, and analyzed, he outlined – at least in principle – everything I studied the ten years it took me to master the healing through the Huna Lore. It is not surprising that I discovered an application of Mana he had not run across. That wasn’t his job. It is enough that he has left us our legacy. The rest is up to us.


As far as I have been able to find out, there is only one Psychic Healer in the entire country who is able to make a comfortable living from it. And she makes it by taking 50% of everything her student healers bring in. So long as a decent living cannot be made from healing as a profession, then there will be only amateur healers. As long as there are only amateur healers, there will never be a real College of Healing. It took me ten years to be able to apply Huna in a consistent manner, although I might be able to pass on what I have found out in three years or so. This would take a full time study, eight hours a day or so. Anyone who so studied would have to be independently wealthy. Huna as a hobby is the most exciting and stimulating thing I can imagine. Studied to achieve a professional degree, it is as dry as any other professional study. At the moment it would be more practical to take the same time and commitment and study something easier like internal Medicine or Chiropractic.

So long as there is no great number of professional healers, the tens of thousands of people who might be saved by the Lore must continue to writhe in pain and die.


Even so, people who channel and Metaphysical Healers are in a bind. They simply have no idea, going in, whether they will be able to help a person or not. In many cases, they are hamstrung by asserted, untested theories presented to them as facts which they have bought into, but that isn’t the whole story. Nor can I explain it. The Metaphysical Healing techniques are unreliable, in my opinion. They can and have cured diseases that I see no way to approach with Huna. The very next time they are confronted by the same disease structure, it simply doesn’t work. Needless to say, this is not a firm foundation on which to establish reasonable Professional Practice, without which the field is reserved to dedicated amateurs.

The boil-down process of Huna means that the healing techniques work better than 90% of the time. But they only work in specific ways on specific diseases. And since the research is less than complete, we don’t know whether we can cure a disease we haven’t encountered until we test that specific disease.

This is where my Mana Reflection Technique comes in. I have no specific recall of when I discovered it. Several months ago my mom and I tried to figure out when healing started to slip into my Huna work. I had started to write to Max while I was still in high school in 1962. I did the development experiments in The Secret Science At Work from then until 1968, when Max sent me a complete set of the past HRA Bulletins and Huna Vistas. It was at that point that my study started in earnest. My mom supported me through it all. She and Max had many phone conversations and they got along well. While I’m at it, one of the things that I want to mention is that Max had a splendid sense of humor. I have never met anyone who made you feel so good to be with. The only other who tends to have the same quality is Fred Kimball. In any case, whenever my mom remembered a healing I had done, I thought of one I had done earlier. Then she remembered another one that was earlier than that, until we finally gave up trying. So I don’t really know when I first started, but it is an important part of my healing practice.

I found that if you narrow a beam of Mana to about the diameter of a pencil, it will easily penetrate the Standing Charge of the body and enter the tissues of the kino.

Now, in normal, healthy tissue, this beam passes cleanly through unmolested. If, however, the tissue is diseased, the disturbance of the Force scatters the Mana beam, some of which is reflected back into the palm of the hand that is projecting the beam. This (for me) is perceived as the color Red, felt in my palm.

Experience has shown that if there is a series of infusions of Mana into this tissue, the sensation of Red color disappears. At that point the transient reports that the disease is gone.


Any tissue that reflects Mana will always be restored to health by infusions of Mana, with one exception, which I will touch on later.

During the experiments conducted by Max Freedom Long and Verne L. Cameron, Master Dowser and Huna Research Associate, using the Aurameter, which he invented, it was discovered that Mana Charges dissipate over a seven to ten day period. For that reason, appointments are set seven to ten days apart. It is only in life-threatening situations that I will give more than one treatment a week. In such cases, I am using the Mana to support the tissues, i.e., keep the person alive long enough for the healing to take place. It runs something like this: one treatment a week provides a healing speed of eighty percent, a second treatment during the week will enhance the healing by about ten percent, a third by five percent, a fourth by two and a half percent, etc.

Diseases which do not involve a destruction or inflammation of tissue will not register as a Mana Reflection, nor do I know how to cure them. These things include such diseases as hypertension, blood clots, diseases which cause a simple wasting away of tissue, glandular imbalances, tachycardia, congestive heart failure, etc.

By placing my hands on the person’s shoulders, I can scan the entire torso region. By touching the head, I can scan the brain case and jaw areas. This leaves only the limbs.

At that point, I know, with an accuracy of 90%, whether I can cure the disease. This is not a guarantee, of course. It took several cases to discover that scar tissue absolutely blocks the cell division increase effect of Mana infusions.

I seriously doubt that I can pass on this technique in an article or even a book. In Huna as well as elsewhere, some things depend on an unbroken line of Master to Apprentice, Teacher to Student relationship.


Until or unless it becomes financially feasible for someone to open a Huna College of Healing, about the only way for someone to pick up the technique is to do what another Huna Research member did last year – drive a thousand miles and assist me in treating transients.

I first met her at the Hawaii Convention, and we have been fast friends ever since. I found her very competent in her understanding of Huna, and advanced in her work. And since she approaches Huna from a completely different perspective than I do, her understandings and experiences have been fascinating to me.


At the time, I was working on two complex cases. The first involved a young man who had suffered a broken neck and had thus become a quadriplegic. He had been swimming at the beach, had taken a surface dive, and his head had hit a sand bar. The impact had shattered his fifth Cervical Vertebra. He was paralyzed from the chest down, and both of his hands were paralyzed also. His medical prognosis was that he would remain in that condition for the rest of his life.

I had restored nerve tissue before, but that was non-myelinated nerves, not spinal cord nerves.

The second case I was working on was that of the Master Psychic Fred Kimball, creator of Clairesthesia, friend of Max Freedom Long and A. L. Kitselman, and the last living researcher of E-Therapy. I consider him a Huna Kupuna (elder of Huna) and as such I refused to allow him to pay me. It turned out that the Huna Research member was also a long-time friend of Fred Kimball.

By the time the Huna member came to see me, Fred had already been convinced of the worth and efficacy of Huna Healing from his responses to my treatments. He had been to every Psychic Healer he knew, to no avail, as well as exhausting all medical help. He had even had three Filipino Psychic Surgeons work on him. I was the only one who had done him any good.

The Huna member would stand behind me and apply Mana, her hands on my shoulders. She is quite powerful, though unable to focus the Mana yet. Still, a great achievement for only six years of study in Huna. The Mana flow was so powerful that it actually felt like warm water running down my arms. It was surprising. She lost or gave up control at my mid-forearms; I could feel it start to fan out. It was there that I caught it in the Mana-Mana of my Ego and continued to direct it, adding it to my own Mana. As a prelude to each infusion of Mana, I usually give the person’s body a quick Mana Reflection scan, to see what advance has been made in the series of treatments, and also to see whether I can find anything that I might have missed before.

While she could not as yet duplicate it with the control I’ve trained myself to have, she was at that moment cognizant of the operation of the technique. She correctly identified each organ as I scanned it. Although Fred and the young man both could feel the difference in the force of the treatment, she was surprised to find that neither of them was aware of where I was sending the beam in their bodies. But the technique really uses very little Mana, and at best there might be a little sensation of heat on the skin where the Mana penetrates.

I feel that after a few scores of such experiences, her aunihipili will have picked up the technique from me. She’ll still have to do the boring, repetitive exercises in order to have the requisite control, as that is a forced development of the Auhane, not the aunihipili.

While Fred was much improved, the boy was not altered in any way. Prolonged and intensive investigation on my part suggests that he is trapped by a Kumu Hua in the Manawa (he has bad luck). His doctors at Cedars Sinai Hospital told him that there was no direct damage to his spinal cord. Every year 10,000 people have a spinal cord injury. Almost all are young men; half of them will recover, one half will not. Medicine has no way to predict which will recover and which will not. In the main, there is no known reason why they will never walk again; it is a Medical Mystery. Perhaps it is for that reason that I was able to openly treat him in the hospital. Doctors and nurses nodded and talked to me. Since he has no use of his hands, the nurses even gave him his Bach Remedies, four times a day. Needless to say, I felt a little on edge openly operating in a hospital.


The Remedies are a series of thirty-eight herbal tinctures, discovered in the 1930’s by Dr. Edward Bach, a Homeopathic Physician.

They cure disease by affecting the spiritual qualities of the individual taking them. The basic idea is this: each person is born with certain innate strengths and weaknesses and viewpoints. This essential quality is called Individuality (the same term and meaning used by Max’s first teacher of Power, the good Baron Ferson). Other than the Individuality, a second thing that exists is the real, objective world. In a living person, two bridges are constructed between the span of Individuality and the Real World. These are the Kino (or body) and a complex Aka/Mana structure, part of the aunihipili’s thought-form array, called the Personality. Both of these two objects are used to affect the Real World, and be affected by it, as well as both of them affecting each other.


Under the Bach Remedy system the Personality is seen to have thirty-eight facets. Under certain forms of mentation or stress, any one or more of the facets of the Personality, which interfaces to the Individuality, can be ripped and torn away. This distorts the Personality in that area. The result is that the Personality no longer reflects an accurate picture of the Individuality to Reality, and subsequently the Real World is no longer clearly presented to the Individuality. A direct result of this is that the person’s mental health diminishes, as the Universe prepares to withdraw a faulty organism from the World. This failure in mental clarity and vitality disturbs and reduces the level of life force in the body. Thus the kino is less able to fend off diseases. At some point, the kino encounters a disease, from which, because of its lowered vitality, it cannot protect itself.

If the mental vitality is not restored, the kino must become progressively diseased until it dies.

Each of the separate Remedies addresses a separate facet of the Personality-Individuality Interface. In practice, these are Psychological Indicators. The process of identification is a simple process. First you memorize the one hundred and fifty or so Psychological Indicators, then you become familiar with the one thousand or so published case histories. Then if possible you work for a time under a Bach Remedies Practitioner until you get a feel for what is required. Then you sit down with your transient and ask him to tell you how he feels about life. You might ask him a leading question or two; not too much, though. At the end of an hour or so, you will have discerned the areas of lesion in the interface, as well as the Constitutional Type, i.e., his particular Individuality’s major or leading Remedy. There will probably be three to seven areas. To a one ounce dropper bottle containing Spring water and some Brandy (as a natural preservative) are added drops of concentrated tinctures of the specific, indicated Remedies. He will take them every day until they have accomplished their purpose and altered his Personality into conformity with his Individuality.

If you have given him an incorrect Remedy, there will be no effect. There is no overdose level – he could drink the entire bottle without harmful effect. There are no side effects, none at all. They are not habit forming; the kino never becomes dependent on them. They do not react with any other drug.


Huna first became acquainted with the work of Dr. Bach and the Remedies when Max received a book in the mail from Dr. Aubrey Westlake called The Pattern of Health, having never heard from Dr. Westlake before. The book contains chapters on Huna. Dr. Westlake had done a good job of condensing the Huna knowledge contained in Max’s books. It also had information on the Bach Remedies and on the work of Mrs. Kingsley-Tarpey, who may be the only woman to become a Huna Kupuna.

A comment on inter-relatedness of the Huna Kupuna. I am still doing my work as a Huna sleuth. It is somewhat difficult to find everything out, but that is my intent. Because of the use of specific meanings of technical words used in Huna, it is clear that Dr. Edward Bach took the same course that Max took as a young man in Honolulu, i.e., Baron Ferson’s Science of Being. Dr. Bach died in 1936, before Max had started the HRA, but his heir, Miss Nora Weeks, became a member of the HRA and stayed until she died in 1982. Mrs. Kingsley-Tarpey gave us the extremely powerful, if complex, lore on the construction of healing icons, and how to structure Aka/Mana structures so that they remain powerful over very long periods of time. Before Dr. Westlake wrote about her in his book, she had not heard of either Max Freedom Long or Huna, but her lore depends to a great extent on the ability to do Psychometric Analysis, which had apparently been taught to her by Dr. Oscar Brunler many years before he moved to California and met Max.

Max became interested in the Remedies and contacted Miss Nora Weeks, who had been Dr. Bach’s secretary when he lived, and had taken over his work in order to preserve it, when he died.

While I was pursuing my study of Huna in 1968 by rampaging through the set of HRA Bulletins Max had sent me, I came across the results of the experiments concerning the Remedies that had been done by the HRA, and asked Max about them.

He told me that they had failed in their initial promise, but he thought that they might not have approached them in the correct way, and suggested that if I cared to, I might conduct experiments on them myself. He then connected me with Miss Nora Weeks, who supplied me with a set of the thirty-eight Remedies, and all the current literature available from the Bach Healing Centre in England.

I started my experiments fifteen years ago, and have been using them constantly ever since.

In comparing the texts from the Bach Healing Centre with the book by Dr. Westlake, and the experiments conducted by the HRA, I became aware of a discrepancy. Dr. Westlake’s interest was an attempt to discover the causes of unreliability in Medical Dowsing or Radiaesthesia. As such he was exploring the selection of the Bach Remedies using the pendulum. This was also the direction followed in the HRA experiments. Yet it was clear from the literature of the people who had created the Remedies in the first place that it was intended that the Psychological Indicators were to be understood and the Remedies selected by an observation of and conversation with the client.

Since the HRA did not use the approach established by the person who created the Remedies, it is no wonder that the tests proved a dismal failure. They are very effective when approached properly.

None of the HRA’s deemed it necessary to study the Remedies themselves. It seems to me that the HRA’s who were experimenting with the Remedies were not interested in the Remedies, per se, but were looking for yet another way to use their pendulums.

Really, the only thing wrong with the early experimental work was a mistake in what they thought they were testing. They thought they were testing the effectiveness of the Bach Remedies, while actually they were testing the effectiveness of pendulum selection of them. They proved that pendulums are not a reliable method of selection.

No aunihipili can judge the potential effect of some unknown chemical simply set before it. If one feels that he simply must use one’s pendulum, one should at least give the aunihipili a fighting chance. Whether at a professional level or at the level of the amateur, healing involves a serious commitment. Huna is not Metaphysics, in which you get to blame the continued sickness on the client. He just wasn’t ready to accept his healing, for example. Anyone who is sick or dying is willing to be healed, if he has come to you in the first place. It is a matter of the techniques you command and the skill you have at them, and whether they are appropriate for the disease. In Huna you are not just a pair of hands through which some other entity operates. It’s just you, your aunihipili and Aumakua.

I would expect that if a person wanted to train his aunihipili to use the pendulum to correctly select the proper Remedies, he might use the standard method of homeopathic proving. This would mean taking the first Remedy four drops at a time, four times a day for three or four days running, each time reminding the aunihipili which of the Remedies he is taking. Then let it run out of the system for a couple of days, then on to the next. At the end of thirty-eight weeks the aunihipili would at least have some idea of what Larch, or Aspen, or Mimulus accomplishes in the body.


The Hawaiians made extensive use of lomi-lomi, an elaborate and very effective art of massaging involving muscle kneading and rubbing.

The therapeutic effects of Swedish Massage are so well documented and so well known that I’ll skip over them here and just dwell on why I use it in my practice as a Huna Practitioner.

There are two reasons beyond the help it, by itself, gives to the transient. The first is Marketing and Credibility, the second involves the Huna theories concerning the healing of the physical body.

There are many clichés and old wives’ tales in the alternate healing arts. I hear them all the time. One of them is that the best advertising is by word-of-mouth. This is false. In the 100-200 cases I’ve handled, I have only failed to effect a complete cure (of those things we have purview over) twice. I have one or two transients a week.

Every one of my transients has extolled my virtues to everyone they knew. Over a ten year period this resulted in one additional client. Fred Kimball mentions me at every one of his lectures and passes out my card. If I come to his lectures, either to give him a hand or just to watch a master at his craft, he will have me stand up, even give a mini-talk from the podium. Over the space of one year this work on Fred’s part resulted in one additional client. There are over six million people in the United State with Arthritis.

My cases come from the lectures I do, spin-offs from the classes on Huna I run, some little advertising I do. In the main, they are life-threatening Medical Emergencies and Medical Failures.

Silva Mind Control, which has many happy student graduates, gets only 2.3 referrals for every ten students that graduate. So much for the word-of-mouth theory. The interviews I’ve conducted with successful operations indicate a minimum outlay of $2,000-2,500 in advertising to be able to remain in business.

I used to lose some clients every now and then before the healing was complete. In final evaluations with my happy-to-be-living, completed cases, they had a vague feeling that they had been cheated.

The first reason for this is that there is no sense of relief after I apply an infusion of Mana – there just isn’t any pain any more. They don’t feel relieved, they just feel normal. Instead of breathing a sigh of relief, they always, always start punching, twisting, pulling and pinching the damaged areas of their body. I’ve considered rubbing a topical anaesthetic over the areas I work on. This would not have any effect on the healing at all, but would numb the skin, and provide that longed-for sense of relief. However, at this point, I consider that to be a little on the dishonest side (is that a Johnson & Johnson/Duncan Hines Ad Man on my doorstep?).

The second reason they seemed to feel cheated is because it really takes me only thirty seconds to two minutes for a complete healing treatment (not including Mana Reflection), for which I would charge $30.00. Even though the result was that I dragged them out from some great doom, and provided a cure for something they had every reason to believe could not be cured, and even though I might have a one hour drive to and from them, and spend a hour in discussion with them, they felt cheated.

Today it takes me an hour and a half to perform a healing treatment. The Swedish Massage makes them feel wonderful, the Mana relieves them of pain. I charge $50.00 for the treatment. I assign separate appointments for the Psychometric Analysis Evaluation and the Bach Flower Remedies Counseling. I charge $30.00 for the P.A., $10.00 for the oral evaluation, and $30.00 an hour for the Remedies Counseling, which still includes the preparation of the Remedies. And, you know what? Everyone is much happier now. They really feel that they are getting their money’s worth. It is important for the transients to feel that they are really being worked on. And they are. Swedish Massage is very strenuous for me and very healthy for them.

I am not the first to notice this. When Johnson & Johnson first came out with their First Aid Cream, it was the best product of its kind on the market. It didn’t sell at all. A Marketing Survey was done and the problem was discovered. The application of their Cream caused no pain. The public had come to expect that if it was really effective, it would sting. Today if you put the Cream on a cut, it will sting. They added a little alcohol to it. The alcohol has no medicinal value, just marketing value. It would not be available today were it not for that sting.

When Duncan Hines first came out with their pre-packaged cake mixes, all you had to add was water. Nobody bought any. A Marketing Survey was done. The problem was discovered and corrected. The price remained the same, but they took out the powdered eggs and the powdered milk. Housewives didn’t feel comfortable making a cake without adding something to the mix.

It is easy to do what is exactly right, but not always smart. It isn’t my job to pass judgment on human nature, but to work with it. It takes more than just being able to do a good job. You have to get the clients in the first place.

The very least my transients receive is a series of fine and competent Swedish Massages. They are given access to Huna literature, but it isn’t forced on them. They receive professional services, for which they pay professional fees.

And it makes them feel a little better to see a College Diploma on my wall that covers some of the services they are receiving.

The second reason to use the Swedish Massage involves the question of reducing the Standing Charge of Mana.

For the purpose of this discussion we will consider the person to be composed of just two parts – the Kino (physical body) and the Aka Kino (the shadow body, containing as well the uhane and the aunihipili).

At this point, what we have is a static image; in reality, a corpse and its ghost. Within the uhane and aunihipili are infra-structures which directly connect separate functions of the shadow bodies to the body. In Huna terminology, these infra-structures are called vehicles.

When one’s aka kino is in proper alignment with one’s kino, the aunihipili maintains a charge of Mana between the vehicles and the specific tissues controlled by that vehicle. This is not the normal Mana of either of the two selves, but a coarser kind, which Max never identified, but is probably the World Mana that Max’s teacher, Baron Ferson, identified as The Force.

The largest and most extensive of these vehicles-to-tissues Mana charges are the ones that allow for mobility of the voluntary muscles. The reason I call them the Standing Charge is because this charge is always there to some degree, i.e., stand-by charge. The overall strength of these charges fluctuates in degree with the aunihipili’s opinion as to what muscles will be needed at any moment, and to what degree. Without this standing charge, no muscle in the body can be moved. Remove it entirely and aka kino floats away from the kino.

As you know from The Secret Science Behind Miracles and The Secret Science At Work, neither Ho’omana (the ancient Hawaiian religious practices) nor Huna (the composite system developed by our founder, Max Freedom Long) partake in the modern philosophies of Holistic Healing. Huna Healing techniques by direct use of Mana are invasive and, on the spiritual level, dominating.

Mana is infused into a diseased area. It is capped by Mana-Mana, compelling the tissue to be healed. This is backed by a large charge of Mana designed first to stun, then knock out, the resident part of the aunihipili in that area, then bathe the tissues in Life Force. This is followed by a tail of Mana Loa designed to seal off the wound caused by the treatment in the person’s aka kino. With the old-time Ho’omana treatments, this was so violent as to cause unconsciousness in the individual, leaving him shaking and jerking on the floor. The healing techniques of both Ho’omana and Huna are designed to leave no option for the person except to be healed. As one of my students pointed out (he dropped the study of Huna Healing when he realized that he could make more money as a computer programmer, which speaks well of his intelligence). How many Kahunas does it take to change a light bulb? One, and the light bulb doesn’t have to be willing.

Overcoming the Standing Charge of Mana is the problem here. The greater the Standing Charge, the more overall Mana is consumed in trying to make an impression. Either you must resign yourself to a larger charge of Mana (perhaps larger than you can provide), or a longer and more frequent series of treatments than would otherwise be the case, or the Standing Charge of the transient must be reduced. Reducing the Standing Charge makes the tissue more susceptible to the suggestions carried in the Mana Charge of the treatment.

The more relaxed the kino, the less the Standing Charge. The normal level of Standing Charge is sufficient to completely block off suggestive impacts. There are two basic means of reducing the Standing Charge. One method is Progressive Relaxation, and also Hypnosis. The second is to physically stimulate the Parasympathetic Nervous System.

In Huna it is not adequate simply to have what seems to be a good idea and never check it out in reality I have taken a course in hypnosis at the Institute of Hypnotherapy in Monrovia, Calif. I have also taken the Pat Collins Course in Self-Hypnosis. I have a Galvanic Skin Response (GSR) Meter, which measures the level of relaxation or stress in the body by measuring the electrical resistance of the skin, which I use for Biofeedback and Progressive Relaxation.

And I have been able to consistently lower the Standing Charge to a workable level. However, the inadequacy of this overly intellectual approach was made clear the first time I received a treatment from a Patterner from the Ida P. Rolf Institute of Structural Integration, which I took after I was Rolfed. He was able, by palpation, observation of my movements, and himself moving me, to detect tensions in my musculature of which I was not even aware. The depth of the work was far beyond anything I had experienced before.

You will remember that the Sympathetic Nervous System is responsible for increasing the irritability of the voluntary muscles (as well as other functions). The Parasympathetic Nervous System is responsible for relaxing the body, i.e., reducing the nervous force. Swedish Massage directly stimulates the Parasympathetic Nervous System. This induces a state of relaxation of the Standing Charge of Mana much deeper than any other system I have yet experienced.

It is hard to believe the intensity of this reaction unless you experience it as a Massage Technician. You can be doing a vigorous Massage on someone, actually be performing an aggressive manipulation of the body tissue (in a highly structured way), and your client will start to snore! Indeed the President of the College I attended (he is also a Psychologist and Hypnotherapist) demonstrated that proper stimulation of the Parasympathetic Nervous System induces a state of hypnotic suggestibility.

From the Practitioner’s point of view, Swedish Massage before a healing treatment increases the effect of the treatment. The amount of Mana necessary to produce the expected effect is lessened, leaving the healer less exhausted at the end of the day. Or he can choose to stretch himself further and handle more transients per day than would otherwise be possible.


In a careful observation over the last twenty-one years of the effects on tissues of a massive infusion of Mana, as I currently understand it, there are only two effects. The first effect is that any tissue that is lacking in vitality becomes vital, i.e., healthy. The second effect is that Mana infusions seem to me, at this time, to treble the cell division rate, and, to a limited extent, will seem to cause whole organs to regenerate, at least in effect.

That’s it, that’s all it does.

Every healing accomplished has to take into account that fact.

It doesn’t seem as if you could do too much with that, does it? But then, computers can only count from zero to one. It’s not so much what you have, but how you use it, that makes the difference.

Huna is not a path for those who do not wish to question what they study, or make the effort to develop the requisite skills for the aspects of the study which they personally find intriguing. It isn’t necessary to do everything, just look with a critical and somewhat skeptical eye. In order to accomplish any healing more complex than a stubbed toe, the Huna Healer must have a competent understanding of anatomy, physiology, and some acquaintance with medical pathology.

Here follow two examples of what is meant. The first is our approach to Arthritis; the second is an actual case history from my files of a very complex case.


At this point I have used the Mana Reflection on over fifty Arthritis sufferers. The first thing I found (adding Clairesthesia to the technique) was that the resident aunihipili hadn’t the slightest idea how to cure itself of the disease, nor how it had come about. Some validity is added to this from the fact that the same statement was made at the training Seminar I recently attended. It was the unanimous experience of the Counselors of the National Association of Certified Bach Remedies Counselors (NACBRC) that the Remedies alone did not cure Arthritis.

When I was studying hypnosis at the Institute of Hypnotherapy, Dr. Mangum, the Institute’s founder, had an interesting story to tell us. At his opening he gave a lecture on how hypnosis related to the Huna of Max Freedom Long; all at once I felt at home.

It seems that for years there was a principle in hypnotherapy that you couldn’t remove one problem or habit without replacing it with another, or else another habit, possibly just as bad, would automatically replace it. This sounded like a very good principle, and Dr. Mangum used it for some years in his private practice. Then he began to wonder about it. He discovered to his surprise that there had never been published a single experiment in any professional journal along these lines. Someone had simply thought up the idea, it sounded good, so he passed it along. Pretty soon every hypnotherapist had heard the idea, and accepted it without question, it sounded so sensible. But it turned out to be just another myth. He never used the idea again and it never resulted in a single problem.

There are probably the same kinds of myths in Huna, too. Aunihipilis can cause the appearance of almost any disease, but it is pretty easy to separate these cases. (As this is an article on Physical Healing, we are not dealing with the work I do on curing Mental Illness.) Eighty percent or so of the cases that approach me have no aunihipili intent concerning the disease. Virtually every one of the cases that fell under the purview of Huna were cured without resorting to manipulation of the mental structure. There has never been a resurgence of the same disease, nor any major disease in any of the cases I have cured, and some of these cases extend back as far as twelve years. In the main, people never create themselves the diseases they have. They are not responsible for them at all. So what is?

The first of the causes is Psychosomatic Illnesses. I have found that there is some general confusion as to what Psychosomatic Illnesses really are, and what causes them. This seems to be because people rely on Pop Psychology books for their understanding. These books are not meant for the professional and normally would not be acceptable to a professional, except to stimulate, but never to teach. I suspect that the rather rare form of Psychosomatic structure presented to the public (which, as I have said, plays little or no part in the type of diseases that I work on) tends to confirm what the public already believes by faith, a fault we all partake in from time to time. But since the very life of your client may rest on your competency, you would do well to go back to the original founders of Psychology and see what they have to say.

Abraham Maslow was the founder of Humanistic Psychology, the first Psychologist to study psychologically healthy people. He invented the word self-actualization. I strongly suggest that you read his books for a terse and lucid definition of the two forms of Psychosomatics, which is summarized thus:

Freud made the mistake of identifying ‘determined’ with ‘unconsciously motivated’ as if there were no other determinants of behavior, e.g., considering all forgetting, all slips of the tongue, all slips of the pen, to be determined by unconscious motivations alone… To this day many psychoanalysts can conceive of no explanation other than unconscious motivation…

In the psychosomatic field this point of view has created a great deal of confusion, for a good many relatively somatic reactions have no goals or functions and are not motivated either consciously or unconsciously. Such reactions as high blood pressure, constipation, gastric ulcers, etc., are apt to be by-products or epiphenomena of complex chains of psychic and somatic processes. No one has ever, in the beginning, at any rate, wished for ulcers, hypertension, or coronary attacks… What a person may wish for – hiding passive tendencies from the world, repressing aggressive tendencies, or living up to a certain ego ideal – may be obtainable only at a somatic price, but this price is always, of course, unanticipated and certainly not wished for.

Maslow shows that such somatic conditions as broken bones may result from haste 
or carelessness and the fractures are their fate, not their goal. Citing a case of acne coinciding with severe emotional and sexual problems, he suggests that the skin problems might be unconsciously elaborated out of a wish to avoid the sexual problem, or they could have been a series of coincidences. Then again it may have been one expression of a generalized organismic disturbance involving conflict, stress, anxiety.

In short, there are alternative possibilities of explaining such somatic disturbances. Urging caution in attributing purposiveness to what may be coincidence he cites the case of a man who developed a severe skin rash which was supposedly caused by guilt over an extramarital affair. It turned out that the bed of the patient’s mistress was infested with bedbugs!

If you will examine Dr. Maslow’s writings closely (they are strongly suggested if you wish to deal with people in any professional capacity), you will see that what the word ‘psychosomatic’ means to the average person is just a part of the actual definition. It is clear that one source of psychosomatic disorders stems not from the person’s aunihipili, but as the accidental and unexpected result of the decisions made by this auhane.

This brings up with clarity one of the major differences between Huna and Metaphysics. For most of us these differences remain academic in nature, and may even be seen as divisive. However, for us who work in the field, frequently in life-threatening situations – upon strangers – for a fee – the importance of the differences takes on a more dour and serious tone.

I was not the only healer who was working on the young man who had broken his neck. Once it became apparent that I was not going to effect a miraculous cure, his parents brought in a world-famous healer. It was interesting for me to note that she was able to relieve the agonizing pain in his arm for periods of from thirty seconds to a minute and a half, while I was able to give him relief for one to four hours.

As she was also a Psychic, which I do not claim to be, and has a large following, and has even been the technical advisor for some famous movies, he asked her why this doom had fallen upon him. She told him that it was his Karma, and that he had brought it upon himself by actions committed in his last life. And that he needed the experience right now, but that he would be healed in a year. He was not.

It wasn’t enough that he will never walk again or play the guitar, or dance; not enough that he has no control over his body functions; that he will have to have a companion for the rest of his shortened life. That he cannot even go to the bathroom himself. (The situation is a little better for Paraplegics who still have the use of their hands.) But she told him that God himself had laid this doom, with specific intent, upon him, for past sins for which he had no memory nor felt any responsibility.

The doctors had drilled one-eighth inch holes into his skull and bolted his head into a harness strapped onto his chest. His body was racked with pain for months, which no drug relieved. This had gone on for four months. He would spend another six months in the hospital.

This revelation from the world-famous healer had its inevitable result – he became suicidal. Fortunately for her, I was not present when this happened! Since it was impossible for him to commit suicide, I had to deal with his depressions with counseling and Bach Flower Remedies for two weeks until I found out what was causing them.

He asked me the same question. I told him what the reason was from the Huna standpoint. We believe that the aunihipili and the body live in the physical world, where there is peril and accident. That the reason that he broke his neck was that he took a surface dive in the water and his head hit a sand bar. The question became one of which was physically stronger, the sand bar or his fifth cervical vertebra. C5 lost.

Another cause of disease concerns the question of how much knowledge or instinct the aunihipili is born with, and how much is on-the-job training. When a baby is born, how much knowledge of its bodily functions does the aunihipili have? For example, it cannot focus its eyes. Why not? Is it trying to be coy and fool you? Is it just too bored to be bothered focusing its eyes? Are the neural connections incomplete (as far as we know, they are complete)? Or is it that the aunihipili must learn how to focus its eyes? It is my speculation that the answer is the latter.

Does the aunihipili invent and design its body from scratch? I think not. There simply aren’t enough differences in human bodies to account for two and a half billion different tastes. Then, too, the science of genetics is pretty well documented. I would find myself strained to believe that all Oriental aunihipilis simply chose to have black hair. It is compelled on them by their genes. In dogs, even certain personality characteristics are bred in. What then does the aunihipili do? It controls the body, but it doesn’t run it. It runs by itself. Human cells can live indefinitely in a nutrient fluid. Heart cells placed on a microscope slide continue to beat as long as they live; when they touch one another, they become coordinated in their beating.

In the interest of brevity, skip further evidence and simply present my final conclusions. I present them as facts. However, further experience may alter my opinions as time goes by. I am convinced that in the main they for the most part are valid.

The aunihipili does not design the body; that is done by the genes. The aunihipili does not run the body; it stays alive and somewhat coordinated by its chemical and nervous inter-connections. The aunihipili controls the body, e.g., everything that can be controlled and that it understands. It is as if the aunihipili is born into a huge control room, filled with switches and dials, and levers, none of which have any indication of what they report or accomplish. The aunihipili learns to control the body by pushing buttons at random and seeing what happens. Some things bring relief, some bring pain, some don’t seem to do anything at all. By doing this twenty-four hours a day, seven days a week, for one and a half years or so, it learns to make its body walk, etc. It learns to fight diseases in the same way. When it encounters a disease that is a new experience to it, it tries analogs; if those fail, it tries the controls that never seemed to do anything before. It continues analogs and other things until the disease is gone, the person dies, or it gives up in exhaustion and defeat.

It is my belief that Arthritis starts with a bump, or fall, or some other stress, which causes an inflammation of the tissue. For some unknown reason, perhaps a lack of some vitamin or hormone or some such thing, calcium is deposited in the joint. There are also forms of Arthritis which involve the wasting away of calcium. The calcium itself acts as a further irritation on the tissue, causing more swelling and inflammation of the tissue, more calcium is deposited, causing more inflammation in the tissue, causing more calcium to be deposited, etc., etc., until the joint grows together, and no longer moves at all. At that point the pain usually ceases.

During all the time this process continues, the hapless aunihipili hasn’t the slightest idea of what is going on, or why.

An infusion of Mana into the joint will not alter the blood balance, nor place something in it that doesn’t already exist. Nor will Mana by itself dissolve calcium. But a tissue can be neither in a state of inflammation nor in pain if it has an abundance of Mana. An infusion of Mana instantly stops the inflammation. With the continued presence of Mana, the swelling subsides, new circulation develops, calcium ceases to be deposited. The disease will not return.

There were over six million people with Arthritis in the United States this morning when you got up for breakfast. There is no cure for the disease they have – except Huna. If each of them had been touched by a Huna Healer, once a week from the time I wrote this article, until the time you started reading it, there might not have been any this morning.


Here follows a case history of a life threatening nature, which takes us from the simple process of curing Arthritis to a much more complex treatment.

N.L. came to me because, on a trip to the Orient, she had been bitten by a poisonous spider. Along with the poison, it had injected her with a virulent strain of E-coli bacteria, normally found in the human colon. She had had to take an emergency flight back to the States because of the sickness this had caused. After a year she was still sick and perhaps near death. The spider bite still was visible on her thigh. The amazing thing was that the E-coli was eating up her body. She was under the care of an M.D., a blood specialist, a nutritionist and an acupuncturist. There had been no change in her condition, except that she had continued to weaken.

A couple of weeks before she came to me, the lymph nodes under her arms had swelled up to the size of golf balls. She had a biopsy performed and it was discovered that the E-coli were eating her lymph nodes. Her blood stream was filled with the bacteria. With the complete failure of her immune system, she did not have long to live. The bacteria were immune to every antibiotic that had been tried, and in the space of a year, many were used.

Originally I had turned down the case, seeing no way for Huna intervention in the disease structure. Neither Mana nor the Remedies could be used to kill the bacteria – they only make things more healthy or increase cell division rates.

I mulled it over for a week or so. Then it struck me that I might be able to rebuild her lymph nodes faster than the E-coli could destroy them; then with the use of the Remedies restore the function of her immune system.

Since she required the absolute maximum effect of the Mana, I gave her a treatment every other day.

Her attitude towards the Remedies was suspicious and resistive. I discovered that she had been on the Remedies for several months with no noticeable effect. This had been from a person who sent her a questionnaire, and sent some Remedies on the basis of that. I checked the Remedies which she had been given. Not one was correct. She had even been given Rescue Remedy, a composite Remedy which is only effective in acute situations, never chronic ones.

I combined a proper set of Remedies and had her put four drops under her tongue. She reported a noticeable surge of strength and well-being within five minutes.

Because her immune system had simply given up under the onslaught of the bacteria, I gave her Wild Rose to move them out of their apathy; Centaury to shield them from the deletion of their will (and stop them from serving the demands of the E-coli); Star of Bethlehem, which removes the ability of the body to be in shock, and Crab Apple, which is a de-toxifier.

In addition, I reasoned, what is the purpose of the lymph system? It is to dominate. And here it was rolling over and playing dead. Vine is the Remedy for dominance. During experiments with germinating seeds, it was found that a triad of Vine, Olive and Hornbeam caused an increase in the capacity of seeds to germinate. This triad was added to the Remedies.

On the twelfth day following my first treatment, she had a complete physical exam, including a blood study. She was free of all the E-coli bacteria, all her lymph nodes had returned to normal, her health and vitality were completely restored.

That was December, 1981. Since that time, she has never had a relapse, nor any other disease.


High Magic vs. Low Magic

Max defines High Magic as involving the Aumakua, usually through the use of Prayer Forms. And Low Magic as the use of the non-material resources of the two lower selves, primarily Mana and Mana-Mana.

I use Prayer Forms from time to time in my personal life, and I have a good relationship with my Aumakua. But High Magic has little or no place in Professional Huna Healing. If people were moving out of a program at six week intervals and I was working eight or ten hours a day, six days a week, I would have forty-eight transients at any one time. At that point I might have another Massage Therapist to do the Swedish Massage. That’s three hundred eighty-four hopeless people a year dragged from underneath their personal doom.

The most powerful prayer for healing in Huna is the TMHG Ritual Prayer. I would not consider any other for healing purposes. Max specifies that two or more prayers of the same nature cannot be effectively combined, that they must be separated into separate Prayer Forms. It takes eight to twelve minutes to complete a Prayer Form. Given a couple of minutes for such things as going to the bathroom, etc., you might average fifteen minutes per effective prayer. Forty-eight transients equals twelve hours a day of prayer, seven days a week. Or else you have to drop your client load. Which means that fewer people will be helped – just because you use High Magic rather than Low Magic.

You would have no time to live yourself.

In addition a person may pay a reasonable fee if he feels he is getting something concrete in return, but how many people are going to pay $30.00 or $50.00 a week to be prayed for, regardless of the fact that they may recover from their diseases?

Absent Treatment vs. Direct Treatment

Huna has a form of absent treatment discovered by Max Freedom Long by accident. This involves the repair of the person’s aka kino that has been destroyed by disease. In testing it, I have found it to have about one tenth the effect of a direct infusion of Mana into the tissues. However, to be frank, I have not taken the time to develop enough skill at the technique to give it a fair chance. No one will pay you a reasonable fee to repair their aka kino of the effects of disease. And the aka kino repairs itself when the disease is gone.

I have used it in my personal life when treating loved ones whom I could not get to at once. In order to do a competent job, you should add to it the TMHG Ritual Prayer. At that point you are taking one half hour per day per client.

Effects of Cooperative (Positive) and Uncooperative (Skeptical/Negative) Attitudes on the Part of the Transient

So long as the transient meets his appointments and takes his Remedies four times a day, his beliefs and attitudes and convictions make no difference at all. He will be healed. He cannot avoid it.

The only trouble I have with attitudes is trying to heal Psychics, or in putting on a public demonstration where a Psychic is present. They throw energy at your client in weird and strange ways, in an effort to help you do your healing. All they accomplish is to disturb the precise control that Huna healing practices rest on, and that they know nothing about.

If your transient is a Psychic, then he or she will try to capture your Mana from you and control it. The only chance you have is either to have someone distract them by tickling them or telling them jokes, while you do your treatment, or to alienate them so that they are less inclined to try to help you. Something like, “Anyone who believes in karma is either stupid or incompetent” usually does the trick.

Normally you should not alienate your transient to the point where he stops treatment, fails to be healed, refuses to pay your fee.

You will also find people from time to time that you cannot work with at all. This runs on one of the laws of Dowsing, clearly established by our Huna Kupuna, Verne Cameron. Basically, you cannot get your aunihipili to do anything it doesn’t know how to do (hence the need for training), and you cannot get your aunihipili to do anything it does not feel a need to do (hence the frequent failure of professional Dowsers to locate objects in Parlor Games). Since Huna rejects unconditional Love for a less corrupting and earth-practical form, it is necessary to develop a love that calls forth in you a need to help the person who comes to you. Or you simply won’t be effective. If you can’t find anything to love in your transient, you will not be able to help him.


Experimentation by the Huna Kupuna A. L. Kitselman conclusively demonstrated that Aumakuas will not assist a professional practitioner unless the practitioner is paid a reasonable fee. I even charge a token fee to my mother and sister and nephews when I work on them professionally, even though I would give them anything I have, if they needed it. Aumakuas simply will not assist you in your self-destruction. Healing is costly to you. Max Freedom Long points this out.

It is very surprising to me that the Metaphysical people have so much trouble with the concept of honorable work for a fee. I suppose it is because of their penchant for claiming no personal responsibility for their effort, e.g. talent, gift, etc., and also blaming any failure on the client’s hapless head.

But no good has ever come of it. I remember going to a lecture given by a Magnetic Healer. I can understand why he claimed no personal responsibility for developing his talent for healing, since he merely had to fall off a ladder, hit his head and go into a coma. When he recovered, he could heal. Fortunately, Huna techniques do not require such drastic training. He currently had a waiting list eighteen months long. People died while waiting. He said that he didn’t heal animals anymore, because of that fact. He has a little bowl beside his door for donations. He averages one and a half dollars per hour in donations. His wife supports him.

He takes all people on a first come first served basis. He treats people with uncomfortable diseases while people who would pay him so that they do not die, die. Clearly he would be better off charging a fee set high enough to reduce his waiting list to a month or so. He would be happier, his wife would definitely be happier, his clients would be happier, knowing what the ministrations would cost then, and automatically he would be dealing with the most serious cases first.

While I’m on the tangent of things that surprise me, I might add the way people blow things way out of proportion, and then pass them on as fact. For example, Dr. Simonton’s work on meditation in conjunction with terminal cancer cases. To listen to the people that bring it up in my lectures, when I point out that the aunihipili doesn’t create all diseases, you’d think he’d had remarkable success with his program. It is remarkable only in the strict scientific sense – 88% of his clients die! And they continued all the forms of medical treatments available to them. Dr. Simonton added specific forms of meditation to the treatments they were already getting.

Now if I were dying of cancer, I’d do it. But as far as proving that the mind has a significant role in the production of cancer, forge t it. Would you buy a car with an 88% chance that it wouldn’t work? If Dr. Simonton were not an M.D., he’d be out of business.

Do you suppose that any Polynesian kahuna would have stepped into the fire pit if the Fire-walking Prayer only worked 12% of the time?

This is what I’m currently charging for the six week program:

  • Initial Interview, including scanning by Mana Reflection (after the entire Program is explained in detail, the potential transient may withdraw with charge for the time used), one hour,    $20.00
  • Combined Swedish Massage and Huna Healing Treatment ($50.00 for each 1.5 hour session), six treatments    $300.00
  • Bach Flower Remedies (Counseling and the Preparations), two hours at $30.00 each
  • Psychometric Analysis    $30.00
  • Oral Evaluation of P.A.    $10.00
  • Final Evaluation Interview    $20.00
  • Total Cost    $440.00

Some cases do not respond as fast as others and require more treatments.

There is a 10% discount for complete payment in advance. In scheduling my time, kith and kin come first, people who study and support Huna come second, and the general public comes third.


It never occurred to me that there was a class of healings that I do that are instant healings until someone at one of my lectures pointed it out to me. Max always hoped that someday someone would learn how to replicate the legendary healings of the ancient Hawaiian Kahunas. Alas! I don’t know how to do that.

Looking back at it, I suppose they are a little impressive, if you’ve never encountered them before. But for me they are just an amusing kind of magical Parlor Game.

I had been training a young man in healing (who studied for six months before realizing that he could make more money, designing electro-mechanical systems). Well into his study he became concerned that I might be deluded in my devotion to Huna and wanted a demonstration of power to convince him that it was real. Well, I don’t know about you, but I was hard pressed to come up with a demonstration of power, on a moment’s notice, that would be strong enough to convince a skeptical Rationalist/Agnostic.

Have you ever smashed your thumbnail? Unlike most wounds, a smashed fingernail starts to throb immediately. It keeps you from sleeping. The pain – a deep, throbbing pain – can go on for a week or more. Yet the pain is all out of proportion to the actual damage to the tissue. He had heard me tell many stories of my healings and other experiences; even knew people he trusted that I had healed, yet he persisted in his doubts.

After some consideration, I told him to have the courage to find out for himself if what I was teaching him was so, and simply put his thumb in his car door and slam it shut (HRA’s are so earthy, don’t you think?). He said that he’d think about it, and I proceeded with the class.

The next week he showed up for class. After I had made him some coffee, sat down and lit my pipe, he explained that before coming to class he had smashed his thumb with a hammer. To be doubly certain, he had hit it with a metal bar he had in his car, just before he came in. (I find very few people willing to go to any extreme at all to discover the truth.) He suggested that I might find it convenient to attempt the healing before continuing with the class, as the intense pain made it difficult for him to pay attention.

Two minutes of treatment stopped all pain. Internal bleeding had ceased. Swelling was gone. All that was left was a little pink Y-shaped line running up his thumbnail. If he pressed directly on the nail (which he repeatedly did, not quite believing his senses), it was a little sensitive, but there was no pain. The following morning all that was left was the memory.

When I arrived at the travel agency to pick up my tickets for the Huna Conference in Hawaii, I noticed that the secretary was having trouble typing. I asked her what was wrong and she told me that she had dropped a log on her finger that morning. She had gone to her doctor, and he had confirmed that it was broken. He told her that since it was the distal phalanx that was broken, no splint or cast would be necessary.

With much trepidation on her part, she let me hold it. In two minutes, there was no pain. The black blood under her nail was mostly gone. All swelling was gone. The throbbing was gone. In five minutes from the time I had started, she was using that finger to type with. She told me when I got back that the following morning, all the blood was gone. Once I had touched her, there wasn’t even a complaint from the broken bone.

Once I had started to develop a small reputation in the Los Angeles area, I was contacted by the Director of the Holmes Center for Research in Holistic Healing, the major funding organization in the country for research projects in Alternative Healing. The Director wanted to interview me. I wanted to be a guinea pig for some researcher. I could use a little publicity. Alas, it seemed that by the time I was approached, the researcher already had a guinea pig to study, so that didn’t work out.

When I got there, I noticed that their secretary was wearing only one shoe (I’m fond of secretaries, always wanted one for my own), and I made a joke about it (a regrettable Sagittarian trait, but there it is). She told me that it wasn’t funny, that she had broken her big toe that morning against the bricks in front of her fireplace. Her foot had swollen to the point that she had to remove her shoe, and it had continued to swell, so that she could not put her shoe on again. She was obviously in a lot of pain.

Five minutes later I was talking to another executive of the Center. She told me that she was a healer, too. At that point the secretary ran into the office, both shoes on, all pain and swelling gone, of course.

The executive asked me if all my healings were so swift; she was astonished. I explained that it takes about six weeks to cure Arthritis, etc.

She then showed me her arthritic hands and explained that her Teacher had explained that all Healers get Arthritic Hands. I laughed and told her that she was studying under the wrong teacher, and with the wrong system, but that I’d be happy to remove her Arthritis if she would call me and set up an appointment.

She never called.

I went to visit my mom. After fifteen minutes or so, I noticed that during the whole time she hadn’t moved her hand, which she held at a strange angle. I asked her what was wrong.

She told me that the day before, she had been out with my sister and infant niece. When she got home she had tried to open the car door, still holding the baby. The inside handle was broken, so she had to reach out and behind her to the outside handle, then push in the button while at the same time pulling on the handle. She had felt a sudden surge of pain as she dislocated her thumb.

When I examined her, I saw that her wrist was swollen up to twice its normal size, and the ulna seemed out of place. Thirty seconds later she was out of pain; two minutes later all swelling was gone. The bones had returned to their natural place.

I got a call from a young lady I know. Her husband, who owns his own business, was apparently undergoing a heart attack and refused to go to the hospital. She wanted me to try to convince him to go, or to do what I could.

When I got there, he had managed to drag himself up off the floor, where he had been staying while the pain was too bad to allow him to stand. He had an intense agony in his chest and going down his left arm. He was unable to catch his breath, and was nauseous.

I tried to convince him to go to the hospital, but he continued to refuse – he didn’t trust doctors, and he had had to let his insurance go, as the business was too slow to support it.

I gave him four drops of Rescue Remedy under his tongue, to remove his shock, and four drops of Agrimony, the specific remedy for physical torture. I then gave him a large infusion of Mana directly into his heart. By Mana Reflection I could detect a segment of heart tissue dying. I assumed that this was caused by coronary occlusion of some sort.

I repeated this ten minutes later. At that point, except for some exhaustion, he was completely recovered, and we all went out for a Chinese dinner. That night I returned and gave him another treatment, and a bottle of Remedies to take. There was never any other problem.

I’ll give one more example of a slightly different nature. I was approached by a gentleman who didn’t have anything wrong with him. He wanted me to provide preventive healings. I assured him that such a thing was not possible. He is a Stock Broker and could afford my fee easily. He was middle aged, and in order to maintain himself he had to be in constant competition with younger men. This involved not just his work, but he was expected to play tennis with his younger peers. Lately he had begun to lose. He was also under a lot of stress.

I considered the ethical problem of taking money when I didn’t believe I could do anything for him, but he was insistent. At least I could teach him some simple relaxation techniques. So I agreed.

Just so that I could feel that I was earning my money, I gave him an infusion of Mana into his heart. I didn’t think it would do any good, but it couldn’t hurt.

Mana infused into a healthy organ should have no effect, yet after four weeks he reported that his cardio-vascular endurance had increased to the point that he was no longer winded after his daily tennis rounds. After six weeks, he reported that he was winning at tennis, and that he had won new respect from his peers.

I still don’t know what happened there. One case is not enough to build a theory. Yet it is interesting to speculate on. I’m waiting for another person to come along who just wants to hob-nob with a healer. It should be interesting.


Using the methods above, I have cured with regularity the following: arthritis, renal failure (unless it requires dialysis), certain types of heart failure (excluding tachycardia and congestive heart failure, much to my regret), and of course, severed nerves, torn muscles, etc.


Currently I am exploring the possibilities of curing diabetes. Whether or not Huna, as I understand it, can reliably cure diabetes rests on the theoretical pathology of Dr. Atkins (of Diet Revolution fame). Medical Science hasn’t a clue as to what initiates diabetes; it remains a mystery. Dr. Atkins believes that sugar attacks the pancreas, causing what amounts to a bruise. This leaves the pancreas more sensitive to sugar. Continuing ingestion of sugar causes it to release too much insulin (hypoglycemia). His cycle continues until the pancreas is utterly exhausted, at which point it gives up and no longer produces insulin at all.

Of course, it may be that Dr. Atkins’ theory is incorrect, or that, in any case, the pancreas does not respond to Huna Modalities. Nevertheless, the experiment may prove interesting.


I was asked an interesting question by one of the members of the Fellowship of Universal Guidance, which hosted the Los Angeles Huna Seminar last year. I had been talking with Wayne Guthrie, while the member was listening to our conversation. He asked me why I restricted my healing practice. I asked him if he ever watered his lawn. He said that he did. I asked him if he was careful to water his driveway and his roof. He admitted that he only watered where it would do the most good. That explains why I restrict my practice to the diseases that I know Huna will cure.

Unlike Psychic Healers, we know the mechanisms behind the power to heal. This puts us one step ahead of the people who channel, and lets us put our efforts where they will do the most good.


Being a Professional Healer isn’t the easiest thing in the world. There are several things to bear in mind if you want to approach Huna in a professional way. Many times I have blood caked under my fingernails from working on fresh wounds. Because of the general reluctance of the general public to avail themselves of Healers, most of your early cases will be medical emergencies and medical failures. These cases are not the easiest to cure. Many of your peers are either very weird, frauds, self-deluded, or outright cons. The majority of the good-hearted and magnificently gifted Healers depend for their support on the work of people who are not their clients, e.g., husbands, Social Security, etc. Thus your attempt to put your skill at professional fees will meet additional resistance. You will get to care for, even love, the people who come to you in their need. Some of them will die. Even if it was something that you knew all along would not respond to Huna, it will tear you apart. The Huna Healer’s success rests solely on his skill, understanding, and adaptability with Huna. Sometimes you will fail to heal someone because you didn’t understand Huna well enough, or some new application may be discovered just a little too late to help. Perhaps a year or two from now I could have saved my mother’s life. If some of your experiences don’t leave you hating what you do, then you don’t care enough. A certain amount of stress and emotional pain is one of the prices one must learn to pay.

Then there are the Christians who will tell you that your power is of the Devil. And there are those of the East Indian influence who will accuse you of interfering with the person’s Karma.

Still, for me the results have been very gratifying. You will have to learn to be a fighter, or the fighters of the competing system will tear you up – which is just. Your foes, the ones who will try to keep you from helping the people who want your help are reborn Christians, people who really understand the false concept of Karma, the IRS, the AMA, and most non-Huna Psychic Healers.

In order for Huna Healing to take its proper place in the world, some considerations are necessary. Ideally we should concentrate on diseases which

  • Have a large number of victims
  • Are incurable through medical science
  • Have professional journals for communication about results on specific diseases
  • And finally we need to be able to cure it 90-100% of the time.


There are so far no effective Huna Techniques for self-healing, of the kind and intensity we have been discussing here. During the more than two decades of research by the HRA, there are about ten cases of individuals who applied their understanding of Huna in some way or other to effect themselves a cure. These were never codified into a technique as such. Of the thousands of HRA’s over twenty years, this is not an encouraging statistic.

There was a technique experimented with by Max, involving massive infusions of Mana. The Mana Surcharge technique, which is our legacy, does not provide that huge, but coarse type of Mana. To use the technique requires mastery of the Baron Ferson Technique. I have sought out and been in contact with the remnants of the organization founded by Baron Ferson. They assure me that no one that they know of has mastered the Technique either. As far as I can find out, no one left in the world has mastered the Ferson Technique – no one left to pass it on to us.

You can do yourself some good by building up a charge of Mana and concentrating through an act of Will into the diseased area, but the results are uncertain.

Having said that much, I should also add that A. L. Kitselman, with some help from Fred Kimball, conducted a number of experiments with the conscious manipulation of Mana Loa in the body. He also makes a single reference in one of his taped lectures to a gentleman who had refined this into a system which could be taught.

I am continuing to research and experiment along this line.


Until a College of Huna Healing opens up (I’m not holding my breath), the first thing to do is to study Max Freedom Long’s “How to Become a Magician”.

Huna Healing Practices start with the necessity of mastering Single Point Concentration, as described in Max’s course. You will have to practice the techniques therein for five to fifteen years before it is mastered. (You may be able to shorten the time somewhat by wearing a rubber band on your wrist and snapping it each time the technique fails. It is not necessary to have a big rubber band. After the first couple of days, you will be able to feel your aunihipili cringe when you slip it on. And it will feel like fire when you snap it.) During this time, you also must do things to make yourself feel good.

There are parts of Huna that are easy and fast. Some parts are deep and difficult. I think the best thing to do is to have fun and splash in the Huna shallows for a time, then take a deep plunge into the depths, then back to the shallows. Maybe take a break every once in a while.


Thomas Kahuna Lani Stucker was born December 1, 1944 in California. He read The Secret Science Behind Miracles in 1962, while he was a senior in High School. It was at this time that he started into correspondence with Max Freedom Long. By 1968 he had finished the Huna work laid out in the books and MFL sent him a complete set of HRA Bulletins and Huna Vistas.

Mr. Stucker’s training under Max Freedom Long consisted primarily of the Huna Lores of Psychometric Analysis and Tarot. In addition, he worked steadily on the Huna healing practices from 1968 until 1978 (seven years after Mr. Long’s death). At that time he began to use the Huna system on a part-time basis, i.e., healing, exorcism, client protection from the agencies of cults of darkness, etc.

He was ordained as a minister by Fred Kimball, an old friend of Max Freedom Long, and the founder of Clairesthesia. He is a graduate of Mueller College of Massage and of the National Association of Certified Bach Flower Remedies Counselors (NACBRC) training program, and has used the Bach Flower Remedies for fifteen years.

From 1980 until his death in 2007, Kahuna Lani had derived the greater part of his living through Huna Healing, and other related Huna activities as a professional Huna Practitioner.

He founded the Huna Heiau and the Heiau Institute of Huna Studies, which continues to provide training for Huna Healers and Kahunas. Visit for additional information.


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