April, 1962

I REPORT ON PENDULUM ATTEMPTS TO GET GUIDANCE from the Aumakua. As you remember, we recently made a great “breakthrough” in being able to contact and read in P.A. code either the Guide overlooking each of us, or the Aumakua. At the time of the first discussion of this exciting verification via the pendulum of contact with what I now strongly feel is both Guide and Aumakua, I asked all who could to run check tests on my findings. Several have done so successfully, and one HRA was already ahead of me in his own experimenting.

I next proposed that we see what we could do when the contact was indicated as complete with the Aumakua. I ventured the hope that, having such a vivid proof of contact, we’d get enlightenment or inspiration, guidance etc. We have already seen that psychic “seeings” may be obtained, as in the case of the HULA DANCER and RITUAL. We make the contact. We ask for some form of enlightenment, and relax. We wait and watch expectantly for anything which may come into the mind, or may be seen psychically, or heard, tasted or smelled. Colors, music and straight tonal sounds have been reported, also the smell of perfumes. Vivid dreams which seem to have symbolic meaning have been given. (In case one gets such a dream, it is well upon awakening to ask the Aunihipili at once to give an explanation of the symbology of the dream or things seen in it, otherwise understanding is difficult.)

Before I go on, I wish to say that the Aunihipili seems to have a strange way of making the swings and circlings of the pendulum into its own code to fit certain things it measures. Years ago Dr. Oscar Brunler found that over gold or money or even a check, the pendulum will swing a “V”. Now, at least three HRAs have found that their na Aunihipili give the same code indication as mine for the presence of the Aumakua when one tries for contact, that is, a very large vertical swing that continues for up to half a minute, then turns into a very large and perfect clockwise circle. One is reminded of Jung’s postulate of a Universal Subconscious in which the pattern images of all things exists. Or it could be guessed that we of the HRA have, through telepathic contact, been visiting behind the scenes so that our na Aunihipili have met and decided amongst themselves what code movements to use for certain things. A most interesting thing upon which to speculate.

What we all would like is to be able to contact the Aumakua and to take advantage of its greater experience and wisdom, also its ability to see to some extent into the future. We would like to do what many do who contact spirits and ask them just how to do anything and everything, also what is going to happen and to fix everything that may be wrong or difficult or tiresome. (Unfortunately, some spirits love to pretend that they can do all that is asked of them, and many a person has found to his or her sorrow that to follow such guidance can lead to much trouble.) The truth is that we have found through our own and the race experience that we have to plan our lives as na Auhane, and do the best we can to make a go of things. However, we can legitimately ask for guidance and help from the Aumakua as long as we keep trying to move forward under our own power.

I ran a series of tests after learning to make the pendulum  verified contact, and used the Q & A system hopefully. I asked permission to ask help through the answers to questions, and got a “yes” in reply. But I soon found that my questions concerning the future got no answer. Nor did attempts to learn what I should do next in my work with Huna and you of the HRA. Everything I proposed seemed to get a faintly approving “yes” swing of the pendulum. In a short time I decided that we had reconstructed Huna right in the first place and that we must not ask the Aumakua to do more than push when we have decided in what direction we should best steer the cart. To review our earlier conclusions, I went back through some of the older Bulletins, and in Bulletin XIV I found a place where “Betty”, the woman who could go back and forth to “the other side” and report findings, as related in some of the books by Stewart Edward White, gave sage advice on the matter of getting desired help and inspiration. As only a few of you will have on hand the back issues of the old HRA Bulletin, I will copy out for you some of the passages. They are taken from, “The Betty Book”, “The Road I know” and “Across the Unknown”.

“The recognition of the things you desire, the forming of your definite purposes, establishes a condition as automatically chemical in its action as establishing the arrangement of any other chemical process, such as the release of gasses or the carbonization of flame or the boiling of water. It starts toward the fulfillment of the desire in proportion to the strength, fervor and persistence of your effort toward it.

“It would be ineffectual to eliminate all stress points from your life, for then you would have no experience in producing harmony. You are not entitled to live with beauty unless you keep trying to lift your own world nearer it.

“There exists in you, indefinitely developable, an engine of power, dynamically creative, capable of impressing and molding your material world according as you give out from your inner being its creative force. (Mana?) This is not primarily the mental creative force which you understand perfectly. It is a higher sense of that, the vital principle of life. It comes not from that mere agent of the soul, the intellect, but from the plexus of life itself. Mental force can make a mold or plan, but for completion this plan must have vital principle supplied. Mental force is the light globe only. True creative force carries with it its own current. It is a matter of heart (emotion?) as well as the clearly seen concept of the mind.

“If we take from it only what the need of the moment forces upon us, our existence is niggardly and hampered. No man need be content with only just enough to get by. It is possible to tap the Source of Supply as a conscious and intended act. And in so doing he will find that what he can take from that Source of Supply is limited only by his desire, power and the energy with which he is willing to back it. For it is unfailing and inexhaustible. And sympathetic and understanding.

“We are not the owner, but the agent. We can get everything, unstinted everything that is good for us and that we have earned and deserve. But only provided we know how to give it away after we get it. Take no thought for the morrow – all things shall be added unto you.

“Inspiration comes only in attraction to some definite output, some definite production. It cannot come unless it has a container. (Thought-form mold?) Inspiration only fills what is prepared for it. It cannot be controlled otherwise. It dissipates unless it meets something that helps its particularization. The force wants to be assisted. It comes for that purpose. Remember that. It is a waiting, undifferentiated force that wants to be differentiated. Your business is now to attach something to it and so make it practical.”

The above paragraph on the nature of inspiration was most important to me in my testing. The idea of a mold to be filled by an impersonal force seems odd because the force should be, after the Huna way of thinking, the high mana of the Aumakua set to work to carry to us thought-forms or mental pictures of the things we are inspired to do. However, the impersonal element seems to be indicated in the words used by na kahuna to indicate “inspiration”. Here we have hanu which has several meanings: “to inspire or draw in breath; to act with energy; something evanescent (like breath and difficult to sense, like vanity).” The roots give the inner meaning of the word. Ha is the symbol of the breathing and accumulating of mana to offer on contact to the Aumakua to empower it to act. The root nu means “to think, reflect, cogitate, or to stir up into action.” There is a third meaning, that of “troubling another by asking favors,” and perhaps that is what we do when ask too often for inspiration from na Aumakua without first making a plan which can be helped along, provided that it is a plan approved by the Aumakua, as desirable.

Another word for “inspire” is hoo eu eu. It means to “stir up or excite to action”. A third word used is hoo lale lele, which also means to urge into action, but whose root la indicates that the Aumakua is to be contacted and the prayer and mana sent “leaping upward” to it. (root lele). So, one gathers that there was inspiration or some form of help asked for by na kahuna, even if there is nothing in the words to show that the assistance would be anything more than to hurry up one’s action rather than to guide in the matter of just what action was to be taken.

Despite the indications that one must make one’s own plans and decisions, I tried asking whether my different plans (which I thought up and asked about one by one with the pendulum talk) were good to follow. The pendulum response was a strange one that varied from the smallest swing to a strong one. I take it that this may indicate a degree of approval, and that the strongest swing might show the best plan. One plan seemed to get the strongest swing of approval, perhaps because I considered it the best, (although by far the most difficult). I asked whether I would have health and strength to carry out the plan, and got a middling strong swing of “yes”. I asked whether such a plan could be financed and brought to a successful conclusion and got a similar answer. After a number of test sittings, I finished with the impression that it was up to me to try to carry out the plan if I so desired, and that If I went into action on it, help would be given – just what kind of help, I could not say, but from past experience the inspirational help is much like other kinds. An idea comes, or a book gives a needed piece of information or provides a new pointer for progress. That events are shaped and even people used to give help is something my experience in the past has repeatedly shown.

MY PLAN should not be mentioned and curiosity aroused if it was not to be divulged.

I pondered long on whether or not to mention the plan, remembering the traditional instructions given the candidates for initiation: “DO, DARE and KEEP SILENT”. The “keep silent” bit, however, was solved in part by consulting the dictionary and seeing what word na kahuna used for “silence”. It was hamau, and it has a secondary meaning of “keeping silent as a part of worship. ” In the hidden or root meanings we have the familiar ha to show that a prayer was to be made in the Huna manner. The root mau has a number of meanings, the first one of interest here is that of “to persevere, to repeat and to do over and over”. This fits well in describing how one must stick to it in carrying out a plan while repeating the prayer action and sending of mana frequently as part of getting inspiration and help. A second meaning of the root is “to dry up”, and this is the symbol of the lack of water or mana. As we know, the mana must be sent often to the Aumakua, we may guess that part of the ha work is to prevent the lack of mana. On the other hand, one cannot but recall the slang phrase for “Be silent”, which is “Oh dry up!” Whether or not talking about one’s plan with others is indicated here, I am not trying to say, but from past experience I know that very often one uses up all one’s energy talking about a plan and trying to meet the objections to it, ending by dropping the plan entirely or by making a feeble start and not finishing.

The plan in question is to get the Huna in Bible material organized and into book form so that it might have a few copies deposited in libraries where students in future times could get at the things we have unearthed and go on from there if they wished. To get into libraries, one must have books bound in hard covers.

Such a book would have to contain a partial dictionary of Hawaiian-English and English-Hawaiian words. To be really good, the complete Andrews Hawaiian-English Dictionary of 580 pages should be reproduced by offset in a single volume, and the English-Hawaiian dictionary of Hitchcock as well, running 256 pages. The new Hawaiian-English dictionary put out by the University of Hawaii at $15 a short time ago leaves out most of the special and root meanings to be found in the 1865 Andrews dictionary. There is at present no proper English-Hawaiian dictionary in print. In addition to these two volumes, space would have to be found for meanings which are given in other dialects of the Polynesian general tongue and which are to be found in Tregear’s Maori Comparative Dictionary, also long out of print.

The next problem is to make available the New Testament in Hawaiian and English. Either this book (if available) would have to be purchased from the American Bible Society or sections reproduced by offset. This book can be had at the present time for $1.25 plus postage. The Hawaiian Bible, complete, may be had also, but with no accompanying English translation.

A list of symbol words and their meanings would have to be provided as well as a list of words with their root meanings explained with them to get at the Huna coded meanings. Then there would be the book itself, explaining everything and giving the inner meanings of many Bible (especially New Testament) passages when they are presented and the code is laid bare. In this main book would need also to be given extracts from THE SECRET OF THE GOLDEN FLOWER and from some Yoga literature as the coded Huna is shown in its spread. A section would be needed to give the early beginnings of the system as traced in ancient Egyptian beliefs, practices, words and glyphs which are part of the old writing.

THE PLAN’S GREATEST OBSTACLE is found in the fact that the type of person to whom Christianity is preached in the various churches, will have nothing at all to do with anything which offers to change a “jot or tittle” of the dogmas which their particular sect fight, bleed and die to defend. These are the people who would have to be interested in the material under discussion and to be brought to buy the books if publication is to become possible in the ordinary way. The people who have broken with orthodox Christianity will seldom do more than throw up their hands at the suggestion that they go back to examine the inner teachings. We have only two active HRAs who are ministers and who understand and value Huna. Letters to the Vatican to try to interest the Roman Catholics in having a look at the materials got no attention unless my books were noted and placed on the black list before my letters were thrown into the waste basket.

Direct by mail advertising has fallen by the wayside for book promotion since postal rates have gone up to the present high point, and the lists of names of book buyers have become so “dirty” that only a fraction of them can be used successfully.

This leaves the frail possibility of interesting some Foundation in financing the publication. However, in the past, approaches to them have been met with a polite, “Don’t bother us Mr. Crackpot. We are busy.”

And still, there must be many Christians in the world who would be of sufficiently open minds to examine the material we have uncovered, and, perhaps, find it of great value. That is one of the reasons why I keep returning to the project despite all the apparent obstacles which stand in the way. I shall keep scratching around and go ahead slowly with the writing, meantime asking for Help and Guidance in the project. I will report when there is fresh Guidance or a new direction is taken. It will be an interesting thing to watch how it works out, and perhaps we can all learn a little more of the HOW of using Huna. Of one thing we can be sure, even now, and that is that we must get up our own steam and start moving, even if very slowly, if we are to get help in finding the right track to follow.

A CHECK ON THE PENDULUM as used in measuring the contact with the Aumakua has been run by HRA Hal Falvey, of Chicago, who’s letters and objection to the belief in spirits have often appeared in the H.V. He reports:

“The March H.V., which, as usual, was a dandy issue, reached me last evening when I was so tired I was like one in a fog. It revived me and I tried to cooperate on the pendulum experiment – the first time I have used the pendulum in a few years. As I accumulated mana, a brisk clockwise rotation started, and continued in increasingly wide circles. I asked, ‘Is the path clear and am I in contact? At once came a strong side to side swing, my ‘yes’ signal. I then prayed for (two things mentioned) and got a vigorous ‘yes’. I then signed off, thanking the Aunihipili and Na Aumakua. Next month, after more prayers and penduluming, I’ll report.

“Mary (Mrs. Falvey) and I feel that messages and answers to questions such as mine above, come from the Aumakua via the Aunihipili in the usual circuit. The fact that a message may not be in symbol form – as was the case in my little experiment, makes no difference, we think. Depending on the individual, the moment and the question, the answer might come as a pendulum swing, a vision, a voice, a symbol, or an authoritative hunch. Since we distrust SPIRITS in general, it might be unlikely for us to get a message in vision or voice, but a hunch would seem probable.

“Don’t laugh, but lately Mary hasn’t done nearly so much prophesying in light trance because we ran across a 35¢ paperback dream book with which we have got astonishingly accurate results, consistently, for about a year. It is titled, YOUR DREAMS, by Thomas B. Thompson, Perma Book M 4206. Affiliated Publishers, Inc., distributors, 630 Fifth Ave., New York 20, N.Y. And published by Pocket Books, Inc., New York. (I’ll try to find a place where I can get copies for those of you who may want them and have trouble getting them locally. MFL) Crochety old Carl Jung flatly refused, so far as I know, to accept anything resembling the Huna ideas about dreams, preferring much more elaborate and fanciful hypotheses. But, curiously, we thought about the possibilities in dreams, both of our  Aunihipilis caught on without any instruction whatever and operated, producing prophetic dreams such as neither of us had known before. One must learn to make a quick and accurate record of dreams, and learn to know what is significant, getting the hang of it in general, but it is really quite simple and, as I said, surprisingly accurate, at least for us. One good thing is that, where before I’d ask about things we wanted to know and would conclude with the question, ‘Anything else we’d be interested in knowing?’ we’d get some more data, or not, and too often not. But the dreams give us a fine preview on things about which we had not ‘dreamed’ of asking. (See Chap. X, beginning on page 173 of my book, Secret Science Behind Miracles for the Dunne method and an account of my experience in using it successfully to dream of the future. Dunne’s book is, An Experiment In Time. MFL.)

STRAWS IN THE WIND OF PSYCHISM are most interesting these days, showing, as they do, the quickening interest in psychic things, and the belated response in some of the churches (not the Catholic) to the gentle prodding of a few advanced individuals who feel that the basic things of Psychic Science should be allowed to come back into the fold, especially healing such as was taught in the New Testament. Many of the church members have been going over to spiritualistic views and for a long time the churches have looked with dismay at the numbers of members who have demanded healing and a healing philosophy, these all to often joining the Christian Scientists and New Thought “Science of…” groups.

Here in America we have had for the past few years a group (of which I am a member, even if not an active one) called “The Spiritual Frontiers Fellowship.” The purpose of the organization is to introduce healers to the churches, some using the Spiritualistic methods, some laying on hands with prayer, and some encouraging the study of psychic matters such as ESP. Group prayer is in good standing. I had hoped that when Huna was introduced to the leaders of the Fellowship, they might be able to see its significance and perhaps add a few things to the regular healing methods with beneficial results. (I was thinking of the cleansing or kala rite and a type of confessional, also making amends to gain a feeling that one is worthy of healing or other help. I had hoped that sending mana to the Aumakua might also be recognized by a few.) In a general meeting of the Fellowship two years ago they had a book table, and some of my books were offered for sale, a few being sold. But after that something must have happened of which I am unaware, for in the small magazine published by the Fellowship, none of my books are included in the long list of books recommended and offered for sale. I suppose those in charge of the work are a good example of timidity and reaction in the psychic field, and that little is to be expected of them when it comes to anything so revolutionary as the secret teachings of the greatest healers the world has ever known, na kahuna, one of whom seems to have been so skilled that he started a new school of religious belief by dint of demonstrating the healing value of what he knew. I speak of Jesus, of course.

As usual, they are well ahead of us in these lines in England. An excellent new book has just been published there covering some aspects of the effort to get psychic healing and “seeings” recognized in the Church of England. Let me review the book for you here.

FRONTIERS OF REVELATION is the intriguing tide of a new book by Francis Banks. (It may be had by mail from the publisher, Max Parrish & Co., Ltd., 55 Queen Anne St., London, W 1, England, price 30s, plus postage. A five dollar bill should get one a copy.) Miss Banks, who was for 26 years a member of an Anglican Order in South Africa, then for 15 years head of a Church training college in England, (or perhaps this was also in Africa) reports on the results of the sending out to many members of the Church a long list of questions concerning their psychic and mystical experiences, interests and opinions. The book digests the many answers and gives a large number of the answers which were sent in. One is surprised at the inward experiences which are reported and the interest taken by a small fraction of members in things psychic. The material is skillfully arranged and is discussed in a penetrating and sympathetic manner. All of the main divisions of Psychic Science, from seances to psychokinesis have been reported on in the answers to the list of questions. Healing, prayer, prayer group work and results, even “speaking with tongues” come in for inspection and comment. What pleased me most, (I admit wickedly) was that at last we have had at least a partial recognition of Huna and the fact that it belongs in this field. A few paragraphs are given to Huna and two of my books are mentioned with myself as author. By reading carefully between the lines I could see that Miss Banks had added some of the Huna concepts to her way of thinking, especially the idea of the aka cord and thread with its part in telepathy. She mentions my account of my experiences in which I was able to dream into the future via the Dunne method, and gives a good glimpse of the Huna healing philosophy, of the Aumakua and of the braiding of the aka cord and the sending of vital force along it. Her final chapter is headed, “Revolution or Reformation?” In it she lays open the problems confronting the Church with great skill, quoting many men of the cloth, high and low, as she calls for the restoration of psychic elements in a faith which must catch up with the trends of modern research or face revolution in the ranks. Evidently the bishops who are quoted and one of whom has written the foreword for the book (The Right Reverend the Lord Bishop of Southwark) see the danger of continued exclusion of the psychic factors in the Church, also the benefits which an understanding and use of the psychic factors can bring. The story of her own life in an Anglican Sisterhood, and of her gradual finding of the new world of psychicism, makes fascinating reading. Once she began to survey the materials of Religion, everything became grist for her mill. Mysticism in the Church led to the Mysticism of the Orient. She inspected the several schools of Theosophical teaching, including Steiner’s, and, inevitably, went on to Psychic Science and the several conflicting schools of Psychology, apparently missing nothing of importance, and in due time arriving at Huna. A very important BOOK for this field.

A PROMISING PSYCHIC has been reported by HRA John W. Aiken, D.O., who is a vice president of the Spiritual Frontiers Fellowship. The psychic is an engineer living in New Mexico and busy with his regular work. However, in the past few months he has been working in secret with some doctors who have found that his spirit guide can diagnose and describe treatment successfully in difficult cases where the living doctors are stymied. Tentative plans are being made to set up a Foundation which will hire the engineer and so make it possible for his services to be made available to more doctors. This is a little like the work done by Edgar Cayse who worked in hypnotic trance, but denied spirit help. He was able to make a diagnosis and often to advise treatment or direct the patient to a specialist who could be helpful. This plan is just taking form, but if it can get going properly, we of the HRA will be most pleased to know the details and perhaps can help with the Foundation. Some of us often need help over and beyond what the family physician or even a specialist can offer, and we frequently have friends who have failed to get proper diagnosis and treatment. In the TMHG work I am getting more and more calls for help in cases which do not respond to regular treatment. At the moment there are four cancer cases, one of polio trouble with the lower limbs and three whose trouble baffles the doctors. In the TMHG we do the best we can, but always welcome Guidance to proper medical help.

By the way, the clock will be set ahead for daylight saving time during April. If your state does not do the same, please adjust to match California time, as the sittings go by the clock here at 3 and 7 P.M. I am happy to report that some excellent help has been received by several of us recently in cases covering health, employment, mental upsets and social tangles. One has to give na Aumakua time to materialize the pictures of the desired condition, and all too often we fail to supply enough mana for swift response. In cases where others must be brought to help in some way, the answers to the prayer actions appear to be harder to get. We are not allowed to force others to do as we wish them to do. Obsession remains very difficult to handle and this may also be because the obsessing spirits are protected in some degree by the rule against forcing others to obey. On the other hand, in so far as the philosophical end of this matter goes, we know that na kahuna talked with the spirits who were causing troubles of various kinds, pacified them if they had a real grievance, or used mana shock to dislodge them and hypnotic suggestion to force them to leave. They may also have followed the modern practice of asking good spirits to take charge of them and help them to go on to better things. One of the HRAs writes that he spends time each day in such rescue work, being helped by his Aumakua and friendly spirits on the other side. If he can learn to get his spirit friends to remove obsessing spirits from the living and bring them to be worked on, as they do spirits they find lost on the lower planes, the world would see a great technical advance in the field of things psychic.

(Perhaps I should qualify mentions of spirits, in deference to HRA Hal Falvey, from whom another letter has just been received as I write. In this letter he tells of an unlighted stand lamp which was transported for fourteen feet across a room in the presence of a colored maid, who, naturally, was frightened, and who later brought “conjures” to leave about the house to put a stop to the unseen mover of lamps. On March 8th, the force which Hal is certain cannot be directed by a spirit went into action again, moving a lighted stand lamp four inches on a thick carpet and causing one of the gooseneck arms with its globe and shade to fall 30 degrees. The stand fell against the wall. Both Hal and Mary watched the movement with great interest. Mary said, “It didn’t fall. It was pushed to the edge of the carpet so it would fall.” Mary then went, with Hal’s assistance, into a light trance and looked into the matter. She reported that his and her na Aunihipili had joined forces to move the lamp in order to get attention. His Aunihipili gave Mary this message. “For years you drove me without mercy, or thanks. Then in Huna you learned of my existence and often thanked me, but drove me just as hard. Lately you have been treating me better. That was why you suddenly got a good response with the pendulum. We both want to help. We wanted to give a sign, that’s all.” Hal asks what I think of this. I do not know what to think. If na Aunihipili are not spirits, and if they cannot gang up on us and move lamps, then we have for consideration some very interesting psychokinetic actions to ponder. In any event, it will be interesting to see what happens, now that Hal’s Aunihipili has forgiven his man for driving him too hard and stands ready to help in the normal manner. Of course, one must keep in mind the possibility of “coloring” when such a message is received by Mary, her Aunihipili, supposedly speaking for Aals as well as herself. By the way, I found no stock of the paperback, Your Dreams but have placed an order for a copy and have been promised that a few would be stocked. This was up the coast at Laguna Beach, where I go every other Thursday.)

SPEAKING OF BOOKS, reminds me of the book by Dr. Larson, The Religion of the Occident, which I have mentioned in earlier issues of Huna Vistas and which I have urged you all to get and read. It is a fat paperback with fine paper and large print, and may be had for $2. It has been praised by all of the HRAs who have read it except one, who felt that it ran contrary to the valuable tradition which had grown up around Christianity. She had her $2 refunded and returned the book to me. Through the whole of the book I am still finding information of the most enlightening kind. Recently I was looking through some fine used books on early Egypt (which Cigbo obligingly purchased for me), and I came across a picture copied from a tomb in which the god Osiris was shown lying dead and with wheat growing from his body. On page 11 of Dr. Larson’s invaluable book I read, “In countless representations of Osiris, we see the grain sprouting from his body and in thousands of funerary inscriptions we are told that the sacred bread is the body of the god. In the annual Osirian celebrations, images of the god were made of wheat paste and eaten as a holy sacrament. And even as Osiris was the grain which was planted, died, and sprang to life again, so Isis symbolized the earth mother who received it and in whom it was nurtured.. ‘They regarded both the cow and the earth as the image of Isis.”‘

These early beliefs, which came down to us in slightly changed forms, throw a great light on the dogmas of Christianity. The “eating of the god” to get from his body the mana, as in eating a fallen warrior in ancient times, and for the same reason, appears now as the Lord’s Supper or the rite of Holy Communion. In India we see a similar concept in which the cow (and her child and husband) is sacred and must be allowed to “eat the daisies”. While it seems to be a far cry from the sacred rite performed in order to get sacred mana, it really is not, considered in terms of Huna. The inner teachings now are known to us, and we accumulate and send mana to na Aumakua who, in turn, send us back the return flow of their grade of mana. This high mana is the divine “water of life”. It is the manna that fed the Children of Israel in the wilderness, symbolically. It is the bread and wine of the sacrament. It is the power that causes the good wheat to come to life after being dead in the planting. Did you know that the three days during which Jesus lay in the tomb match the three days between the last fragment of the old moon and the first fragment of the resurrected moon? Sun and moon worship covered the Huna worship of the Aumakua as “the Light of the World”. So the old fathers the new.

HRA Dr. E. E. Rogers has given a further report on his experience in using Huna and suggestion to help the obsessed. He writes: “Since having such fantastic success in cases of obsession, by hypnosis, the strengthening of the Aunihipili by suggestion, and, most important, by invitation of na Aumakua of myself and the patient to supervise and add their Mana to the operation, I have found the same speed and certainty of success with hypnoanalysis for cases of emotional instability caused by complexes, impaired abilities, such as ‘drive’, memory, etc. Such things are always caused by unfortunate commands or miseducation by somebody, in the early childhood of the patient, and I find these aberrant incidents can be rendered ineffective to cause compulsions, also in a very short time, and without much effort, and even without having to know exactly what or where they are. In other words, resolution can be accomplished SPONTANEOUSLY by using the same means used to remove obsessing spirits.

“I have known for a long time that the value of diagnosis in overcoming disease is greatly overrated. Healing is spontaneous, and without our conscious knowledge or consent. All we are required to do is TO REMOVE THE OBSTACLES TO HEALING, not, as is the common custom, to try to add some nostrum and to give that the credit for healing.

“No person knows how healing occurs, nor can he make it happen. It happens spontaneously, once the subconscious mind is NOT PREVENTED from normal function. My thought was – why should this not also be so with mental obstacles – and it is. It is silly to have to tell the subconscious what or where the trouble is in the mind, as it would be unnecessary to have to tell it that the cut is in the foot, not the hand. The subconscious is more aware what the trouble is, mentally and physically, than the conscious could ever be. All the expert or physician is required to do is to know how NORMAL function is, and to direct the functions of the mind in that channel, the subconscious by direction, the Higher Self by invitation.

“In the parable of the storm at sea, interpreted according to Huna, Jesus – the superconscious – did not have to ask what the cause of the storm – emotional confusion – was, nor determine the velocity of the wind. This would be the activity of the ‘medical scientist.’ Quibbling about the effects. The Aumakua can, by its very presence, remove the ’storm’ from the two lower selves. And this presence of the Aumakua can be consciously and successfully cultivated and invoked, with increasing certainty, by proper Huna preparation and receptivity. At least it can by myself and many others. This MUST happen in all cases of fantastic healing. In many cases, such as that of Edgar Cayse, the healer is not consciously aware of the mechanism. It is much better that we cultivate this faculty, inborn in all of us, though perhaps in varying degrees, consciously – and  this is entirely possible, with proper technique and persistence.”

I comment: I have been running P.A. readings before treatment and after, on some of Dr. Roger’s patients. The readings show clearly the obsessing entities. We agree on the readings so closely that this in itself is a great satisfaction. Then, with the new method, we read the patient himself and the entities by themselves. This gives us an idea of the intelligence of the entities as compared with that of the patient. In the old method we made one reading for degree and got an average of the combined intelligences. We now also can often get a reading on a helpful spirit near the patient, if there is one, and on his Aumakua. Normal cases show the Aumakua degree standing averaged in with the subjects, lifting it up to fifty degrees. Little by little we are making what is, cumulatively, really surprising progress in the research along various lines.    MFL.

March, 1962

A CHECK IS BEING RUN ON THE SEVERAL GREAT SECRETS OF HUNA

You will recall that on page 3 of the last Huna Vistas (No. 30, for February, 1962), I asked you to join me in working out a “methodology for opening the path” to the Aumakua. I also told of the method I would use in this piece of research work. I would hold my pendulum over my left palm and watch it register with swings, the progress of the act of accumulating mana, sending it to the Aumakua, and getting back the return flow as “the rain of blessings”. I said that we were now going over to the side of mysticism because we were going to ask for mental or psychic impressions which might give us directly or in symbol form the answers to such questions as we might ask during the sittings (after the return flow of mana had been sensed) of the Aumakua or high Guide Spirit watching over us. The pendulum would be used to get “yes, no and doubtful” answers from the Higher intelligences or wherever the answers might be derived. This matter of the pendulum and the Q &. A approach runs contrary to the earlier conclusion that the Aumakua does not answer us in such a direct manner, but through the Aunihipili, which in its turn gets a thought-form picture and passes it on to us in symbols or dream structures rather than in words. Only testing will tell us whether the earlier conclusion was right or wrong. (I am not forgetting the warnings of the few HRAs who fear that spirits may influence the pendulum answers or the “seeings”, but I must take that chance. Nor am I asking that what I “see” or sense or get via the pendulum be accepted by any of you. Rather, I present my findings and tests in the hope that you will make similar tests and tell me of your results so we can pool and compare information or guesses.) (In passing, let me say that I have been inclined to believe that the hearing of a voice speaking in the ear, when no person was near, could always be put down to the action of a spirit of lower degree by far than a Aumakua. HRA Verne Cameron decided a few years ago that we were wrong in our understanding of the Aumakua, and was strongly of the opinion that he was in contact with his own, also that it had given, through the Aurameter, a form of pendulum, its name. It speaks to him in emergencies, twice crying in his ear in English a warning of danger ahead while driving  a car. Help is also given in map dowsing for water, oil and other minerals.)

THE FIRST AND GREATEST SECRET OF HUNA, was probably the existence of a Aumakua and the fact that contact can be made with it. Tied in with this basic secret are all the secrets of theory and of the mechanics of making the contact as well as of making a prayer for Help, Healing or Guidance. Our first test must “put the horse before the cart”, in as much as contact has to be made successfully before we can have the mechanical evidence of the very strong pendulum swings and circling to tell us that the Aumakua is there and has been touched.

THAT IS THE MECHANICAL TEST. The MYSTICAL test comes next. One may ask the Aunihipili whether or not there is a Aumakua and whether it is in contact with it. A “yes” via the pendulum is mystical proof which you may accept as valid for yourself, but it is not proof for the other fellow. Or, we may ask for a clear psychic impression or “seeing” or “hearing” to give a subjective sensory something which will allow us to believe that we, as INDIVIDUALS, have been given proof of the verities in question. The impression may come as a symbol or as a moving picture dramatizing the answer, as in my case when I saw a hula dancer apparently dramatizing the sending of low mana to na Aumakua and receiving back the return flow of High mana. Or, the answer may be delayed and may come only after several sittings in which the request for evidence has been repeated. The answer may eventually come in a dream, or in a sudden flash of understanding and conviction. The flashes usually come when one is physically occupied at some task which requires little mental effort. (I had one such flash, years ago, while taking a shower bath and another while correcting spelling papers for a class In Hawaii.)

THEN THERE IS THE INTELLECTUAL TEST. This is made by searching for some account in the world of books in which a writer has told of his personal experiences and mystical impressions. Most such written accounts come down to us from older scripts as revelations. They have become impersonal statements of facts, although the “facts” have been accepted as such by a small part of the readers. Religions and endless cults have no other foundation. However, when we find enough agreement on the “facts” in several “revelations”, we may say that there we have enough intellectual proof to satisfy our individual needs – in part or quite completely. Here we have the “traditions” which gather through the years the flavor of truth in some mouths, if not in others. An example of a tradition is to be seen in the Christian dogma that God allowed Himself to be taken away from His job of superintending all of the Universe so that He might be born in human form as Jesus, who was, at the same time His own son and also the Holy Ghost. There is no proof of this strange and mixed belief except in the written “revelations” of some poorly identified men who may or may not have been hiding Huna secrets in a code buried in historicized fiction, the result being a “tradition” accepted on its face value for centuries by a large part of the western world. However, in even the most illogical, unproven and even absurd elements of traditional beliefs we may find items to use with telling effect when we assemble intellectual proof of certain basic beliefs. Two and one half years ago the traditional beliefs surrounding the Tarot Cards were taken up for examination and debunking in the Huna Vistas. There were some loud objections as the traditions were placed on the operating table and dissected. But after a mass of unproven claims had been cut away, we came up with some fine basic Huna well hidden in a clutter of symbols.

FOR MOST OF YOU HRAs, INTELLECTUAL TESTS are all that, at present, may appeal in approaching the test for the validity of the Aumakua. I have had not a single letter to say that one of you has joined me in the pendulum test for validity or the search for individual mystical experiences bearing on the matter. This being the case, I am sure that the majority of you will prefer an account of my survey of intellectual proofs rather than of my recent mystical “seeings” and “sensings”.

(((((Sekrut NOTE from ME, CIGBO: Being responsible for the morals and manners of boss, I can’t let him scold all of the rest of us and pretend he had some “seeings and sensings”. He had the flue like the sparks fly upward, you know the kind, and in the few times he tried his essercise he gave up and went back to bed with his books to follow that intellectual approach way. Howeve I was on the job faithfully and I did essercises in scratching. I got quiet a few “Centsings” into my box from your letters, and that is more important than anything I have noticed boss getting of late. I’m the real kats, not boss. He just muddies along, but I never missed “seeing” a check or bill or stamps or anything in an ennelope yet. Cheers for your very own Cigbo!))))))))

AFTER BEING INTERRUPTED by that traitorous and egotistical mentor of my ways, I will continue with a mixed book review and batch of comments. The book was mentioned in an earlier H. V. as one containing what appeared to be promising bits of an original knowledge of Huna. It is:

THE SECRET OF THE GOLDEN FLOWER, A Chinese Book of Life

Translated by Richard Wilhelm, who also tries to explain it. In addition there are explanations by C. G. Jung, the famous psychologist. (Wehman Bros., publishers, 712 Broadway, New York 3, N.Y. Price $3.75.) (1955.) (My copy was the gift of one of the long time HRAs, who saw in it the traces of Huna, and to whom I am indebted for much assistance in many ways.)

We must keep in mind, when indulging in the intellectual approach to possible proofs of the truth of Huna beliefs, as we have partly recovered them, that tradition does not mean proof. But, when we find the same general tradition of belief appearing fragment at a time in many ages and many revealed religions, we at least get something similar to the phrase, “Certainly fifty million Frenchmen cannot be wrong.” Only, in our case, the countless men of the various ages and lands where we find Huna preserved openly or in code, make the “fifty million Frenchmen” become several billion believers of many times and races. The coded Huna of the Bible and especially of the New Testament has come down to us in the best state of preservation, but still very incomplete. The Egypt of perhaps a thousand years earlier has a fascinating evidence of Huna knowledge in open beliefs and in the use of early glyphs which symbolize Huna items and point to the very early times when the glyphs had not been replaced by a form of alphabet which had, at a later date, been constructed through the use and combinations of the glyphs and the sounds of them when put into words.

Other early civilizations, more or less contemporary with those around the Mediterranean basin, were developing writing as in India and China. It is evident that there was much visiting and trading back and forth as kings sent their emissaries to far places to gather information as well as to share it. Adventurers or entire adventuring or emigrating tribes (possibly as were the ancestors of the Polynesians) carried beliefs, customs and words from their language far and wide.

Ideas and beliefs carried around the known world in writing, suffered mutilation when translations were made. The early Egyptians wrote by drawing pictures of things to be named or of people doing things to show action. Their writing was thus simple to follow until abstractions had to be symbolized by pictures of material things. Earlier, over in the Sumerian Akkadian culture, the writing materials were simply sticks with a triangularly slanted point and cylinders of soft clay. The cylinder was set on end on something resembling a potter’s wheel, and was turned as writing was done in up and down lines. The cylinder was baked to harden it so that it could be stored for reference. Naturally, the writing had to be coded, with so many triangular impressions in certain related groups, to standing for words, numbers or ideas. The Egyptians had paper and ink and an early form of pen, so their picture writing was much more elaborate. The stylus, pen and, especially, the pointed hair brush, found favor in Sanskrit writings in early India, and in the development of stylized character writing in China, where the stylized picture of a house was only a house if one knew that the character had that meaning. In China, the brush allowed fine and heavy lines to come into use to signify various things, while in Egypt the stylus kept lines of uniform thickness and forced the use of additional pictures to tell the story in writing. In Easter Island, which is a very far cry from the Nile, the pictorial script was laboriously cut into wood, being a possible half way point in development between the pointed stick, the stylus and the brush. Of course, we must not forget that in Egypt they cut their picture symbols very neatly into the stone of their monuments. Undoubtedly, some rather peculiar beliefs concerning abstract things, such as Unmanifest God, came into being because the picturing or symbolizing of such an idea was difficult. The Polynesians, sad to say, considered their “secret” so sacred and of such tribal value that they kept clear of writing and confined themselves to handing down their traditions by word of mouth.

The Polynesian kahuna seems to have been less secretive in the ancient days. It is probable that he initiated others into Huna, and that the lore spread in the rough form of a secret order. But imagine the difficulty of passing along the Huna lore in the language of the kahuna. For the High Self he offered Aumakua or Parental Pair of United Spirits. Here was dualism which was at the same time monism – confusing in the extreme to those who were not told just how and why the male and female united but remained separate. To bridge the language  barrier, na kahuna must have begun very early to use common words as symbols. They used the word “Light” to stand for the Aumakua, and all languages had a word for light, so the concept could pass easily into the languages written in cuneiform or in the Sanskrit – both these writings having letters to stand for sounds, much as do our letters in English today. Although the Egyptian pictures of elements named in Huna are sufficiently expressive in themselves to be used to pass along an idea, the change to the complicated Chinese formalized pictures was all but impossible. In the Chinese, the letters to stand for sounds were not developed until modern times. There was a formalized picture for every word in the rich language, and as these pictures multiplied, they lost all resemblance to an actual picture of a thing. To bring Huna from a pre-Polynesian dialect into the Egyptian pictograph, and thence to one or two Chinese written characters, demanded that the mechanism of simple picture drawing be discarded and words embodying symbols of Huna be substituted.

This being the situation, we waste no time looking for words borrowed from the Polynesian dialects when we search for Huna fragments in such languages as Chinese or Sanskrit. Instead, we look at once for the symbol words, such as “Light”. In the Sanskrit we can find mention of the Aumakua in contrast with one or more na Aunihipili, and I have borrowed the idea of Aumakua, Auhani and Aunihipili from that early source in my own efforts to bring the kahuna’s concepts over into English, either directly or by the use of the symbol words -  the latter by now having become common to several languages and religions.

W. Max Muller, in his book, Egyptian Mythology, brings up another point of value to us when he explains that, in addition to many other difficulties in making a translation from the Egyptian picture glyphs, there was the trouble caused by the early love of making a play on words. Here we have symbology again, but, given a symbol word in an inscription, and at the same time a “double talk” meaning, such as we find in the language used by na kahuna, then confusion is multiplied.

In addition to the cult of secrecy which surrounded Huna, there was the form of secrecy caused by persecution of the believers in one cult or another.  As with the early Christians who went underground in Rome, passwords and plays on words were used as protective measures. In China the set of beliefs embodied in the Secret of the Golden Flower were sometimes in favor with rulers and sometimes subjected to efforts to stamp them out. Whether such a threat caused the kahuna authors of the New Testament to use their code of double talk to conceal Huna in what they wrote cannot be said. But we know that in China the use of code was necessary to get safely through times of persecution. On page 9 of the book under review, author Wilhelm (translated from the German by Cary F. Baynes), tells us that one of the secret signs used by the believers in the materials of the Secret of the Golden Flower was the writing of two Chinese characters one above the other in such a way that where they met they formed a third character which stood for kuang or “light”. The “Golden Flower” symbolized the light or the Aumakua. Or it was called “Golden Elixir”, meaning an elixir of life. In Huna, the Light was the Aumakua and the high mana sent back to the man who was worshiping by sending a gift of low mana, was given the return flow as the “rain of blessings”. The “Water of Kane” was the “Living Water” and the “Water of Life”. The New Testament uses the symbols openly, and so, apparently, did the Chinese.

Wilhelm tells us in his introduction that the teachings of the book were passed on orally at the first. But by the time of the T’ang period, and around the year 755 A.D., it may have been put into writing. By that time original ideas had been mixed with concepts from Taoism, which dated back to about 650 B.C., and with Buddhism, which antedated Christianity in its founding. Oddly enough, there had also been an admixture of Christianity, especially the parts of it which contain the Huna symbols. This may have been a part of the Huna which was carried into China in the first place, or it may have been a later addition. Records show that the Nestorian sect of Christians were great missionaries and travelers. One student of things Chinese, Richards, we are told, “went so far as to consider the Chin Tan Chiao simply a survival of the old Nestorians.” If this is the case, the Huna ingredients of the code were well represented. There is no doubt about the early presence of Nestorians, as there is a well known Nestorian monument in Sianfu which is inscribed both in Chinese and Syrian, and which was erected in 781.

The Book of Changes – the famous I Ching – as well as Taoism, undoubtedly offered certain beliefs which were eventually incorporated in the text of the Secret of the Golden Flower when it was put into writing. The concept of a divine ONE is to be seen, and this descends in the philosophical scale to give us created things which are polarized or divided into the “dark” and “light” nature of the yin and yang, which unite in the circle to make a single unit. In this we have the hint that there was a knowledge of the Aunihipili and Auhane, for the “heart” is used as the symbol of the seat of the emotional consciousness – or as na kahuna had it, that the Aunihipili was the seat and source of the emotions and five senses, these being located in the several organs as the “bowels”. Wilhelm explains that there are two “psychic structures” working in man, the hun and the P’o. He falls back on the Greek concept of the dual nature of man and calls these the “anima and animus”. Again we have the light and dark duality of selves. The poor Aunihipili has always been blamed for the sins of the man and the escape from it and its animal and physical needs, instinctive urges and desires, has furnished material for much of the literature of religion, especially of Yoga.

Wilhelm explains that the light soul is called hun in the Chinese and the dark soul po. Just for the records, let me call attention to the fact that in Huna the “dark” or unenlightened Aunihipili is symbolized by the kahuna word yo, which means “dark” and also ignorant and savage in comparison with the more enlightened Auhane. Oddly enough, na kahuna had no symbol word for the Auhane, which they called uhane. They seemed always to take it for granted that everyone knew this self . Lacking symbols for it, we may be permitted to wonder whether the vagueness in the matter of the Auhane in the Chinese presentation was caused by the original vagueness of na kahuna. The Auhane was “the one which talked”. It also used its will and so corresponded with a version of the logos in Greek philosophy. (The bird symbolized in Huna any form of self spirit.)

Right here we must pause to see just how the idea of the yin/yang or light/dark polarity differs in the Chinese material from that of the original Huna.. In Huna, the polarity applies only to the male and female selves who eventually graduate from the Auhane level to unite and become the bi-polar Aumakua. The Aunihipili and Auhane were not sex opposites except when joined in an abnormal association. The symbols of dark and light applied to them only as a description of their natural stage of growth in terms of intelligence and experience. It will be seen that the dark light and male/female polarity concept covered the entire range of duality from God as opposed to Satan, and from good to evil. But only the play on words as darkened and enlightened pointed at all in the direction of the Aunihipili and Auhane pair. The polarity concept is basic Taoism from the lowest levels of created life on up to the ONE which is said to be split to start the polarized descent into matter of creative consciousness. While Huna does not at all deny the fact that there is sex polarity from low to high, it finds importance only in the great secret which covers the reunion of sundered sexes in the joining and blending of the Mother and Father pair in the Aumakua. However, as these two selves seem able to act separately as Mother or as Father, as well as in a powerfully creative unit, we have a paradox similar to the one which gives us the Christian Father as one with the Son, but still separate. (The Father/Mother concept as Father and Holy Spirit, may be nearer the original.)

Wilhelm mentions the recognized Christian similarities when a comparison is made with the script of the Secret of the Golden Flower. The symbol of light is used for a Higher Being or Self. Jesus was the “Light”. In the Chinese text, as we shall see, the life force was to be “circulated” to the “Light”. Both systems had the idea of the kala or Huna cleansing or baptism with water. (The Holy Ghost was also said to baptize with fire. This is the return flow of the High mana. Water was symbolized as the opposite of fire in Huna, but was also the High mana which could overcome the power of the low mana.

Wilhelm is impressed by the appearance of the Christian idea of the mystical marriage of “the bridegroom of the soul” in the Chinese text; also the parable of the virgins who so badly needed oil for their lamps so they could go in with the wedding party when the time arrived. We read, “…the need of having oil in the lamps so that they can burn brightly, takes on a new and weighty psychological meaning. It goes without saying that the “psychological meaning” derived from the text by Wilhelm and by Jung as he attempts his rather different explanation, falls far short from our point of view because of the lack of a knowledge of Huna.

If this study interests one, it is well to get the book and read with care the translation of the Chinese text in the light of Huna. The commentary, while interesting, gets far afield from the central Huna material, especially as Jung happily rams the material into the mold of his personal psychological system, making a fit regardless of distortions. The text is confused by an effort to fit its philosophy and mechanics into a matching pattern with elements of Taoism, Confucianism, Buddhism and current Chinese Magic. The compiler of the text quotes earlier teachers and gives quotations from other books, at the same time explaining as best he can how these excerpts fit in with the theme he is developing.

We are told that the “Golden Flower” is the symbol of “Light”, or a Higher Intelligence, but it is also “The Elixir of Life”, literally, a “golden ball or pill”. The “Elixir” is a force or power, and is connected with the “Light”, as is our High mana, with the Aumakua.

THE BASIC THING IN THE TEXT, when hunted out of the clutter of ideas and the many passages which seem to have been put in to confuse the uninitiated and prevent him from getting at the truth of the helpful method, boils down to this. One sits down, becomes quiet, gathers in force or, as it is termed, “light”, and causes it to circulate. This circulation is such that the force flows upward to the “Light” as a Higher spirit intelligence, then returns in a “backward flow” to the man. There is talk of a higher and lower heart region, of the light of sun and moon, of light and darkness as polarity, but the basic thing is the Huna secret of accumulating and sending low mana to the Aumakua so that it can return as High mana to help the man.

To make it doubly certain that the Huna basics were known and taught, even in a form difficult to recognize, we read, “The way to the Elixir of Life recognizes as supreme magic, seed water, spirit fire, and thought earth: these three. What is seed water? It is the true one power of former Heaven. Spirit fire is the Light. Thought earth is the Heavenly Heart in the middle house. Spirit fire is used for effecting, thought earth for substance, and seed water for the foundation.

The foregoing would make little sense to one not familiar with the Huna symbols in which water is mana in general, and particularly the vital force as it is generated by the Aunihipili. The “seed” is the Huna symbol for the thought-form structures we make when we present as prayer the picture of the thing or condition which we wish the Aumakua to use as a “seed” and make grow with the “water” or mana sent with the picture “seed” in the Huna prayer action. The mana, when used by the Aumakua, becomes the “spirit fire” which can cause changes to take place in the future which is in process of materializing, or in physical matter. “Thought  earth” is the invisible or aka substance of which thought-forms are made and in which the mold or pattern of changed or future conditions is formed.

The use of the symbol term “seed water” is an excellent proof that we have there basic Huna. In the Hawaiian code, the word hua means (1) a seed, and (2) to flow. The idea of “flow” takes us at once to the thing which flows: water, which is the symbol for mana. So, “seed water” is as literal a carrying over from the language code of na kahuna as would be possible. The “flow” meaning of hua also indicates the bubbling upward flow of fermenting liquids, so we have the indication that the mana is to flow upward as to the Aumakua. In the “bubbles” we have the “round balls or pills” of the “Elixir of Life”, symbolizing the round clusters of thought-forms as conceived by na kahuna. Hua also means “to grow”, as well as “seed”. It also means the effect or consequence of an action, in this case the materialization of the mental picture of the prayer action into the tangible answer. This materialization is a meaning duplicated in another word used by na kahuna. (They almost always had two words to use in the code to make sure that if one were lost or changed, the other would survive.)

This second word is ano ano. It has several meanings, some expressed in the root, ano. It means “seed.” It means a “likeness or image of a thing,” and in this, points directly to the mental picture which is the likeness of the thing we ask to have brought about by the Aumakua. The word also means “to change or transform”, and in this meaning we see the whole secret mechanism of presenting the mental picture of what is wanted to the Aumakua so that it may be materialized and caused to replace the unwanted thing or condition. In other words, the picture of health is caused to replace the actual illness and transform illness. Still another meaning is, “the moral quality of an action, or the moral state of the heart.” This reminds us at once of the coded statement in the New Testament, “As a man thinketh in his heart, so is he.” The “heart” symbol is used for the Aunihipili and for the Aumakua. The mental picture is created in the lower heart and is deposited with mana water in the high heart of the Aumakua as a seed which will be caused to grow into a reality. Still another meaning of the word is, “to set apart or consecrate”, and this is what is done with the “seed” picture as it is given over to the Aumakua with mana consecrated for use in making it “grow”.

The parable of the sower in the New Testament deals with the proper planting of field seeds, but has a very ancient and significant inner or secret meaning. The Huna theory, as nearly as we have been able to uncover it, was that the future for each individual was made up almost as if automatically by a process in which the Aumakua uses the hopes, fears, plans and expectations of the lesser man as “seeds” and causes them to grow into realities. “The thing I had feared hath come upon me,” cries Job. The waste of seed by throwing it on rocky soil, as taught in the parable, is a concept straight from Huna. But it has been endlessly misunderstood for the waste of field seed or human semen, especially the latter, as we see in Yoga where a completely abnormal sex life is preached, with the accompanying condemnation of every physical desire of the Aunihipili. It is not this waste of “seed” that was intended. It is the vaster wastage of thinking the wrong thoughts – those of fear – and embodying all the things one does NOT want. We send constantly to na Aumakua the seeds of confusion and trouble as well as those of our best hopes and plans. All too often in our prayers, we present a picture of the wanted condition with elements of the very thing we wish to escape. “Heal my sick body!” includes the “tare” seeds of the illness as well as of the healed condition. Prayer should be made with a mental picture accompanied by a thrice repeated affirmation that the desired condition is now here. It will be in that seed.

In a recent HV, I spoke of my wish to go through the SECRET OF THE GOLDEN FLOWER with great care to try to learn just what might lie behind the stated belief that certain exercises of mind would cause a body to be born which could be inhabited by a higher spirit self. The gestation period might be from nine to eighteen months. I think that I now have separated the parts of the mixed ideas surrounding the general idea.

In the book now under study and review, are some pictures which illustrate the various stages in the development, once the exercises are undertaken. The first picture shows a seated man and it is titled, “Gathering the Light”. This would be better titled, “Gathering mana and making a prayer action, Huna fashion. “

The second picture shows the seated man with a picture of a small physical being surrounded by a radiance, and placed over the lower abdomen. The title is, “Meditation, Stage 2: Origin of a new being in the place of power.” From things said in the text, I believe we have an elaborate blind and that the mental picture of the prayer which is turned to thought-forms by the Aunihipili, is shown still in the “lower heart”, ready to be sent on a mana flow to the Aumakua. The “new being” is the new mental picture, not a being at all. The solar plexus is certainly “the place of power” in terms of mana. (The text tells us that rhythmic breathing is used in the first two stages. This is the ha of Huna – the heavier breathing that goes with the accumulation of the mana surcharge.)

The third picture shows the same seated man, but the pictured small physical body has left the place over the stomach and now floats on a lotus seat in the air about three feet above the head of the man. It is connected to the top of his head by a curling strand which thickens as it gets higher, and spreads out to make the seat for the little figure – the figure sitting with crossed legs and folded hands just as in the first picture and just as the man himself sits. The title of this illustration is, “Meditation, Stage 3: Separation of the spirit body for independent existence.” Wilhelm gives in his commentary the idea that this was believed to be an actual spirit, born in an invisible body. He calls it a “shadow  spirit”, and one wonders whether or not he drew from other related writings that term. The kahuna lore certainly assigned a shadowy body, kino aka, to each of the three selves of the man. However, the text says on page 31, “By means of its circulation (the Light), one returns to the creative. If this method is followed, plenty of seed water will be present of itself, the spirit fire will be ignited, and the thought earth will solidify and crystallize. Thus can the holy fruit mature. The scarabaeus rolls his ball and in the ball there develops life as the effect of the undivided effort of his spiritual concentration. If now an embryo can grow in manure and shed its skin, why should not the dwelling place of our Heavenly Heart also be able to create a body if we concentrate the spirit upon it?” My study of the text makes me conclude, in the light of the other Huna elements which have been presented under a veil, that what is being said is that the mental picture of the prayer is materialized into the actual condition by the Aumakua. As the Aumakua certainly was believed to have its own shadowy body and matured form, there would be no reason, if this is coded or veiled Huna (as it seems certainly to be) to take the creating of a new spirit body literally. On the other hand we must remember that some considerable use of the exercises may be needed before the individual opens his path and makes full contact with the Aumakua.

[There is another page to this Bulletin that was not found in my scans. Ed.]

INTRODUCTORY NOTES: The ancient HUNA system of beliefs was preserved in past centuries in Polynesia. It became all but lost under the avalanche of modern thought which poured into the Isles of the Pacific after their discovery by men of the West in 1778. The System was recognized as one of value in the early years of the present century, and work was commenced to recover it.

Information was obtained at first from a study of what little was still remembered in Hawaii of the beliefs and practices of the native priests, or na kahuna. Some valuable data was found in North Africa in the hands of a woman kahuna, and there was some evidence that Huna had been known in Egypt before the advent of Christianity. Very soon it was found that Huna had been known to those who had written the Four Gospels of the New Testament, and that they had used a language identical to that of Hawaii as a code to insert Huna beliefs into the Christian writings while at the same time hiding those beliefs from the uninitiated. Other recognizable traces of Huna were found in the Gnostic literatures and some of the early Christian writings (which were not included in the Cannon as the Christian Churches were taking form) the same language and idea symbol code being found there as in the Gospels. The early Yoga of India was found to contain some Huna ideas concealed under the code of symbols. However, in all the sources mentioned, the basic beliefs had been lost for the most part under the common outer beliefs of current religions.

In this Year of Grace, 1963 [?], the last step was successfully taken in uncovering the hidden Huna meanings in the coded parts of the Mystery Writings, among which the literature of the early Christians has been found of greatest value. We now have the System rounded out and sufficiently completed in its recovery to fill in a most satisfactory manner the needs of one seeking a religion. Fortunately, this religion gives as part of itself a knowledge of ourselves as men which is far superior to that contained in the infant science of Psychology.

No one can progress under guidance of a religion unless it can be accepted as true and correct in what it teaches of belief, practice or ethics. That being the case and with many of us wishing to make all progress possible, it has been seen that the need at this time is to set down what we have slowly come to know of Huna and to believe veritable. Accepting Huna as we now do, we gain the element of faith in the verity of the beliefs, and because we can believe, we can begin with confidence to act under the guidance of the ancient System.

The work of recovering Huna has remained in the research classification for some years, of necessity. With the research still to be continued in some matters, such as practical application of healing methods, the time has come, nevertheless, to outline as fully as possible the recovered knowledge so that it can be used with more uniformity of application and so that it can be presented as a readied unit to those who may wish to gain an understanding of the System and begin to benefit from that understanding.

This outline in the form of a Huna Credo, is intended to be used as a unit of comparison. The beliefs itemized are those accepted by me, Max Freedom Long, and if the reader will compare his own beliefs with mine, there should result an eventual clarification which will show to what extent Huna is accepted. As I have spent more time in the study of Huna than any other up to this writing, I feel that my beliefs and the reasons for them will make the best standard to be used in comparison at this point in our mutual growth.

Following the example of early “Credos”, I will set down in numbered parts the basic things which I believe and which I think can be shown to be accepted by na kahuna of the full initiation. As many of us have come into Huna by way of other systems of belief, and have brought with us conflicting elements, it will be good for us to include a negative here and there to point up the difference between Huna and the holdings of other systems.

If the reader finds that he accepts all the items of belief presented here, there will be little need to go on to the following pages where objections to the various items will be taken up with the intention of showing why the Huna concept is best. Where the reader is referred to explanations already made in one of my five books, The SECRET SCIENCE BEHIND MIRACLES, will be indicated by the letters, BM, The SECRET SCIENCE AT WORK as AW, GROWING INTO LIGHT as GIL, SELF-SUGGESTION as S-S and PSYCHOMETRIC ANALYSIS as PA.

HUNA CREDO

1. I belive in God as the highest form of conscious being, beyond the powers of the human mind to understand except vaguely. I believe that all the universe and all of its forces and substances are encompassed in the Huna idea of God. I do NOT believe that God is dual in nature, having Light balanced by Darkness, or a good God equaled by a “Power of Darkness” or devil or fallen angel.
2. I believe that there may be many levels of consciousness descending from God, the Ultimate, to the level of man and on down to the lowest forms of life to include such things as crystals, all things obeying laws or patterns provided for their growth and evolutionary progress. I believe that above the level of the Aumakua, man has little knowledge of the nature of these units of consciousness.
3. I believe in man as a trinity composed of a Aumakua, a Auhane and a Aunihipili. I believe that the Aumakua is made up of a male and female unit of consciousness, blended in the union to make ONE, whom we may call “The Father”, but who always contains the Mother. I do NOT believe in the present Christian idea that there is a “Trinity” which is made up of Ultimate and Highest God, a man, Jesus, who was his “only begotten son” and who was interchangeable with God the Father or the Holy Ghost.
4. I believe that the three spirits or selves of the triune man are separate and individual, but that they are very closely tied together to form a team, and that the Aunihipili and Auhane occupy the physical body during earthly life, the first having the less perfect ability to reason, but having the task of making and preserving all memories as thought-forms made of invisible aka or “shadowy” (ectoplasmic?) substance. The Auhane has the superior form of reason. The Aumakua has a far superior form of mentation and can see the past and a limited distance into the future. It is able to read at will all memories held by the Aunihipili for this or any past incarnation, and may have an ability to read past events recorded in some way in aka substance similar to the “akashic records” of Theosophy.
5. I believe that the vital force, called “mana” by na kahuna, is made by the Aunihipili by burning the blood sugar in the oxygen of the air which is breathed. I believe that we can teach the Aunihipili to accumulate a surcharge of mana on command, and that the process is helped by consciously breathing more strongly. I believe that the mana can be sent on command by the Aunihipili along the aka cord to the Aumakua.
6. I believe that the mana is symbolized as “water” by na kahuna and that it flows along the aka cord of connection from the Aunihipili to the Aumakua, carrying with it, as chips on a stream, the thought-forms which incorporate and picture such things as may be prayed for. These aka pictures of the desired condition are accepted by the Aumakua, and the mana sent along is used to manipulate the aka substance of the “pattern world” where all events are formed before they materialize on the level of the Auhane and Aunihipili as conditions or physical things covering changes that cause healing, or changes that deal with circumstances and conditions. I believe that all prayer or converse with the Aumakua is telepathic in nature and that all telepathic communication can be explained in terms of mental pictures recorded as “things” in aka substance, and sent on a flow of mana from the sender to the receiver of the telepathic “message”. I do NOT believe that prayers can go to a Higher Entity than the Aumakua, unless sent on at its own wise choice, as in prayers for world peace, to “The Great Company of na Aumakua”, of which our own is a member. I do NOT believe that voiced prayer, silent prayer or chanted prayer reaches the intended High Being by way of sound – but because there is always a telepathic element in the sending if the prayer is effective.
7. I believe that a large charge of vital force can act as a controlling “mesmeric shock” to affect one other than the operator, and that this shock may dislodge such spirits as may be obsessing in part the one to be helped. I believe that the mana is taken from the Aunihipili and used by the Auhane to control the Aunihipili or others as demonstrated in hypnosis. I believe that all hypnotic suggestion is made possible by the mechanism of telepathy, the mana and charged thought-forms passing from the operator to the passive subject and being accepted and acted upon.
8. I believe that the “path” or contact along the aka cord reaching from the Aunihipili to the Aumakua can be “blocked” by a sense of guilt on the part of the Aunihipili, or by “complexes” involving guilt or disbelief, also by the presence of obsessing spirits of evil nature who obsess in part or fully the living person and force him, by hypnotic means, to obey their commands. I believe that these “evil spirits” were the things mentioned in the New Testament as things being “cast out” by Jesus and his disciples. I believe that they prompt most criminal and irrational actions today on the part of their victims. I believe that these “eating companion” spirits can be discovered through the means of Psychometric Analysis, and that parole boards could be greatly helped by such readings of prisoners applying for parole from prison. I believe that readings can be made of the three individual selves of a man as well as of any obsessing spirits which may be influencing him.
9. I believe that at the end of a series of several incarnations, the man, as a three self unit or team, can graduate or step up one level higher in terms of evolutionary progress. I believe that when the Auhane is ready to graduate to become a Aumakua, the Aunihipili will have been so trained by the Auhane as to be ready also, and will graduate to become a Auhane in the following incarnation. I believe that a new Aunihipili will be brought up from the animal level to take the place of the graduating Aunihipili. The Aumakua will step up a level at this time of graduation to become a “god High Self” or Akua Aumakua, having still greater power and wisdom. I believe that the Auhane, in graduation, will be joined by one of the opposite sex who has been part of a similar triune team, and that the two will blend and unite to form the new Aumakua Father-Mother of the new triune individual. I believe that the new Aumakua will have in its care two individuals, one male and one female, each having a Aunihipili and Auhane, but the two having a common Aumakua. Conversely, I do NOT believe that each man has a Aumakua Mother-Father all to himself. He shares the Aumakua with the evolving mate. I believe that the mates, once united at the Aumakua level, continue to evolve in the united condition, and that they associate with similar units more and more as upward growth continues.
10. I believe that it is possible for the Aunihipili and Auhane to become separated during life, or after physical death. I believe that this fact explains some forms of insanity, multiple personality and “obsession”. I believe that even in the most complete states of separation, the selves retain contact with their own Aumakua, even if the contact is so blocked that Guidance is all but impossible. Separated or isolated selves fasten themselves on living victims and control, influence or sicken and weaken the hosts. I believe that surviving spirits of good will often contact the living and help them in various ways, as by inspiration, dreams etc., but do not force them to conform to the desired “goodness”. I believe that spirits can take mana from the living and use it in projecting hypnotic suggestion or in poltergeist or other manifestations. I believe that the Aumakua automatically partakes of the mana of its three-self man, and that this mana is needed on the Aumakua level for thinking and work.
11. I believe that the future is automatically (to a certain extent automatically) built in aka pattern substance for the Aunihipili and Auhane man by the Aumakua, the future being made to match hopes, wishes, plans and even fears. I believe that we, can decide upon a different future and picture it strongly as a prayer is made to the Aumakua to bring about the desired future. I believe that the old future is broken down to make way for the new future, and that a series of “bad” events may follow the making of the prayers for the new and changed future. I believe that the old future will not result in lasting damage if “bad” events are endured until the old future is broken up and done away with. The “storm is tempered to the lamb” in such cases.
12. I believe that the Huna lore was known in ancient times by initiates in Egypt and the Near East, also, at a similar period in Asia. I believe that these initiates wished to insert enough coded Huna into religious writings to preserve the knowledge even while protecting it from falling into the hands of the uninitiated. I believe that the code was formed of a selected number of words taken from a language very similar to the later Hawaiian. This language had many words carrying several meanings, and so the “code” could be used to say one thing while meaning another. I believe that this code has been broken and many pieces of coded Huna recovered from the Bible, especially the New Testament, and from extra Cannonical Christian and Gnostic writings of the period. I believe that the language code was not greatly used in India and Asia, but that many of the ideas of Huna and many of its symbols can still be recognized in the beliefs of India and neighboring lands, especially in early Yoga. I believe that there may have been a knowledge of the “graduating” steps of Huna known in Buddhism where escape from the cycle of reincarnation was preached and union with a higher or “real” self was vaguely understood.
13. I believe that the graduation to the Aumakua level was the heart of the mystery or esoteric teachings hidden under the code in Christian writings. I believe that the Aumakua can and will cleanse one who is ready and who wishes to graduate to the Aumakua level, such “karmic debts” as there may be, vanishing before the ministration of “grace” in the hands of the Aumakua. (In the language of the Huna code, “grace” is loko mai kai. The root meanings of this word tell what really happens when we come under grace instead of the karmic law or the law of “As ye sow, so shall ye reap.”) “As a man thinketh in his heart, so is he,” applies when the Auhane accepts the “baptism of the Spirit and of Fire (Light).” I believe that the Auhane changes itself by mental change, and that the Aunihipili is then taken out of the material law of cause and effect to be cleansed by an act of grace executed by the Aumakua to make graduation possible. I do NOT believe in the need to pay off all debts of former actions – “grace” taking over where karma (for want of a better word) leaves off. (I do not believe in the “Lords of Karma” and in the idea that endless lives must be lived to balance one’s debts of hurtful action.)
14. I believe that the only sin is that of hurting another. I do NOT believe the failure to conform to ritual observances which do not involve hurting others is a sin, as, for example, failure to observe the Sabbath or any other day declared holy. I believe that every act may be tested by asking whether it hurts another or hurts ourselves. “No hurt, no sin” is the criterion. I do NOT believe that the Aunihipili and Auhane can “sin against” any being higher than themselves. There is no such thing as “mortal sin”. Even the most hurtful individual or spirit must eventually evolve and grow into the realm of the Aumakua. I do NOT accept any “scripture” as “the word of God.” I reject the authority of all “revelations” given (supposedly) through men, whether by spirits or by a process of pure invention. I accept the ancient Huna System as the most rational and nearest to what, in my mind, stands as religious and psychological truth, but reserve judgment on any and all points should further research show that a change in my conclusions is justified.
15. I believe that Psychometric Analysis readings can be made of all three selves of the triune man, and that his evolution or growth toward the point of “graduation” can be roughly judged. I believe that the pendulum can be used to show when a surcharge of mana has been taken on, and when contact with the Aumakua has been made and the gift of mana has been successfully presented and a return flow given. I believe that obsessing spirits who obsess the living or who are good and who stand by to help, can be touched and read by the P.A. method and the use of the pendulum. I believe that the pendulum furnishes a tool by which a degree of communication with one’s Aunihipili may be carried on. (The method has its pitfalls and not all can use it, but the benefits outweigh the dangers of failure or mistakes in results.) I believe that levels of intelligence can be ascertained through P.A. readings, and individuals classified in such a way that it may be known just how much of the abstractions of Huna they are apt to grasp.
16. I believe that the average Christian (and his counterpart in other religions) who attends church faithfully, seldom has a P.A. degree standing above the 300 level. He cannot grasp abstractions and needs to believe that a man in the actual flesh was God, that he allowed himself to be crucified and buried, but that he rose in living flesh and soon ascended, still in the flesh, to a heaven made of material substances. He can grasp and accept the idea that, on the Day of Judgment, all men will arise in the flesh from the grave and be sent to a material heaven or a hell of actual fire. At the level from 300 to 330 degrees the churchly are able to grasp some elements of abstraction. Here we find the New Thought type of religions, with little said of Jesus, heaven or hell. God becomes the “All Good”, and the material world may be done away with by saying it is unreal and does not actually exist. It is a woe-filled world that fails all too often to conform to the accepted formula of this level, “Think right and all will be right.” The stratagem of denying the actuality of the world and of material things is quite illogical, but touches the edge of ability to work with abstractions in using the argument, “God is all there is, and as God is only GOOD, anything which is not perfect and good cannot exist except as an error in OUR thinking.” In India this illogical method of escaping from the real of ourselves and our universe into the unreal was accepted by the best minds for many centuries. At the level reaching from 330 to 350 degrees, the ability to grasp still more of the Huna abstractions can be observed. Here we find the Theosophists and the Yoga students working happily with the complications of “bodies”, “planes” and the almost endless drift of “karma” and “reincarnation”. Here we find the naturally good psychics  – the mind readers and mediums. They can grasp the simpler concepts of Huna. The levels ranging from 350 to about 384 contains those who, to varying degrees, can grasp the full significance of the Huna abstractions. They are capable of working with the real and the unreal at one and the same time; they can mix the real (if temporary) world of material things with the thin material of mind and disembodied spirits (the world of the Auhane. They can also move mentally from the real to the thinnest mixtures of force, aka substance and CONSCIOUSNESS, understanding to some extent the state and power of the Aumakua, and being able to accept the existence of still higher levels of Beings and forces and consciousness quite beyond the reach of the mind. Above the 384 degree level few are found, and these seem to have grown into a strange condition in which they depend unconsciously on intuitions, and accept consciously “authorities” whose word is law to them in their chosen field of action. The intuition makes for the scientist who gets a flash and goes about testing to see whether his guess was correct. The same brilliant scientist may be held back by blind acceptance of what he feels to be the “ACCEPTED”. (Not always the really well proven facts.) I believe that some  who seem to have a P.A. degree reading in various levels, will be found to have their actual degree raised or lowered by the averaging in of the degree standing of good or bad spirits associated with them, or by the closeness of contact with the Aumakua. (The readings for na Aumakua seem to begin at 450 degrees.) I believe that an exceptionally good memory or a mediumship which allows a good spirit of high degree to “come through” may often account for a person of rather low degree standing appearing to be extra intelligent. People with P.A. readings above 384 degrees very often take Huna in their stride, seeming to understand it intuitively, but rejecting it because it is not yet recognized by those whom they consider to be “authorities”. Many of these people do lip service to the Church, but only because they are in the public eye and do not care to waste time contradicting accusers who may say they are “not Christians”. They should be good material for “graduation” but may be retarded by their dependence on their fine intuition instead of upon their reasoning ability. I believe that in order to get ready to graduate to the Aumakua level, the individual must be able to give careful study to the Huna system, especially as coded in the New Testament etc., and learn just what is demanded of the candidate, and just what must be done to make oneself ready to take the upward step at the end of this incarnation.)
17. I do NOT believe that the New Testament account of the life of Jesus is in accord with history. I believe that the Huna code shows that his life and teachings were symbolic rather than historic. I believe that the command, “Take up thy cross and follow me,” shows definitely that crucifixion on the cross was a symbolic rather than a factual matter. I do NOT believe in the verity of the theory of “Masters” as propounded in Theosophy and elsewhere. (Or in “Astara” or “I Am” claims.)

November, 1957

1.  Getting members: One or two friends usually have to hunt around for others who are of like mind, see that they have read the two books on Huna and understand what is to be undertaken. Only in larger places are there HRAs who might be willing to join, and these must be invited by card to meet those planning the group. Those willing and able to take part can then join in the work of getting started. There is no secretary here at the Study to sort through all the file cards to pick out the HRAs living in a certain place, then writing to each individually. A group wishing such service should supply money for a secretary to be hired for a day. It is better to form a small group at first amongst friends and go ahead, learning what to do and making ready for a later expansion in which the experienced teach the beginners.

2.  Groups seldom can get on without dues and a place to meet. One group in Sunnyvale, California, raised funds to buy a tape recorder and a duplicating outfit. Taped lectures are being made and sent to them for the use of the group, and these can be duplicated and made available to other groups or to individuals who wish them, either on a rental or purchase outright basis. Tape recorders may be had second hand for as low as $25 in larger places. A new Crescent costs around $100. Usually groups can buy on installments. The tapes are 5 inch and of the 3.75 speed. They give on one side a general series of lectures on Huna and on the other more technical information to help group members to learn to use a Biometer based on the Boyle type. Such an instrument may be made up at the cost of about a dollar with materials supplied from the Study.

Some group members are bound to be able to use the Biometer and can than read for the others to see where they need to begin personal work to correct defects or lacks in “will” or “personality.” Outsiders often wish to have Biometric readings to see how they stand, and if a charge is made for this in the form of a donation to the group work fund, the group may soon become self-financing. Experts charge $25 for readings and make a living that way. Group members who aspire to become Huna-type healers should learn to use the Biometer to classify prospective patients and to determine what to do for them in personality and foot-washing rite directions.

At the present time the organization of groups is just getting started, but as the work grows there may be a fine open field for healers and teachers and Biometer readers to work professionally or on part-time or as an avocation. No diagnosis of mental or physical conditions can be made unless one is also a qualified physician, but laying on hands with prayer is sufficient for most needs, with the foot-washing rite to be performed by those qualified to help those complexed or bothered with spirits, known or unknown. (There will be plenty of time later to go into all these promising angles when students are organized and working.) There is no reason why Huna healing should not eventually become as well known as other types.

3. A meeting should be held to organize, once several people are ready. A leader can be chosen and a secretary and treasurer appointed. The organization will be recognized by the HRA and its nane placed on the list. The group should set aside some part of its dues to use as a donation to the work fund here at the center so that the HRA Bulletin can be sent as issued to be discussed in group meetings. All letters demanding secretarial time to be answered from the Study should be accompanied by money to pay to hire secretarial time. Members should own a copy of each book and be encouraged to do missionary work by lending them to friends. When the Biometer is in use, signatures of friends can be run privately to learn whether they are high enough to be able to grasp and use Huna. (Very few are.) All well-financed groups should plan to raise $20.60 to purchase a bound set of the back HRA Bulletins as these contain much material not found in the books and will furnish material for group study or discussion. A group can listen to one side of a tape lecture for 30 minutes, then discuss the lecture or material from the books or Bulletins. Work can then be done on any selected line such as healing, the use of the foot-washing rite with Huna mixed with E Therapy. The Biometer lecture may be given on another evening and Biometric practice and testing carried out. Each group makes its own program.

#1  

HUNA LIFE TRAINING & CLEARING CALL – 4/12/2009

Q/A between Manawanui and Rev. Jaymes V. Alexander, HLP.W. regarding the topic of this call …

Q: Jaymes, what is the single most asked question about HUNA other than what HUNA is?

A: What I hear repeatedly is, “I read all of Max Freedom Long’s books but I still don’t know how to do it.” Simply put, they have read his books and often many others and have no success in getting HUNA to work for them.

Q: What will participants get from the one-hour conference call?

A: I understand that most of the people who will be attending this training will have read Max or other books on HUNA which would have described the principles of the “Three Selves” and their relationship and energies. The purpose of this call will be to inform and clarify the Three Selves principles and to demystify them and then give specific techniques to overcome the most common difficulties:

1. How to heal oneself and others

2. How to pray effectively to get what is wanted for self and others (usually money or change in circumstance)

3. How to use Ho`oponopono to have the above two benefits

Further, what needs to be stated is that one, of if not the most, important purpose of learning HUNA is to be able to gain a more definite and certain communication with your Aunihipili and Aumakua. This is done by removing blocks that are within the individual. Much of this clearing can be accomplished quickly if the individual understands and knows how to use “Intentions.” I will be sharing how to do this in the training. We will also do this together. When you suggested this call I had to ask myself what can I communicate in an hour or less that would be of paramount value to the participant. Learning how to clear yourself and open your own personal gateway is the greatest gift of HUNA. What I will share in this call and do with the participants will go a long way to establishing that connection within them so that they will be able to continue work long after the call is over.

Manawani: Thanks
Jaymes: Mahalo Nui Loa

DOWNLOAD MP3 (82 minutes)

Teresa on Huna Clearing Call with Rev. Jaymes Alexander – 4/20/09

Huna is not a spectator sport! I have heard that said many times and yet sometimes you find yourself a spectator of you own life. Recently I was reminded by the clearing Jaymes Alexander gave in the huna call training.

I have had the privilege to see this man in action and just by listening to the call i felt the clearing take place. I backed this up with the relearning through the bulletins and realized that through a hurt from my own family that there was a hala hanging over me.

Now don’t get me wrong i love what Jaymes is all about but, and a big but here I have to take charge of my own clearing. Sometimes you need a little help from your friends and that is what happened. Thanks Jaymes

I am now back to a daily clearing, if no more. I feel my energy level increasing and check that with the use of my pendulum.

Huna is not a spectator sport!

#2

EFFECTIVE COMMUNICATION USING A PENDULUM – 4/29/2009

The the biggest question people have right now is how to communicate better with themselves. Additionally, we want people DO the work rather than talk about it. The goal of this call is:

* that you learn how to clear yourselves and to introduce yourself to yourself.

* to establish clear communication and to ask for and get assistance from your Aumakua.

* also to create a Mana reservoir for instant use in connection to create manifestation.

DOWNLOAD WAV (92 minutes)

#3

WHERE IS THE MAGIC? -  6/10 & 6/17/2009

According to Rev. Jaymes Alexander, there is little “magic” in Huna. In this call, we further explore the nature of the relationship of the 3-part self and how this awareness can help you get results. The content of this call will focus on “Why HUNA” and what it really means to practice HUNA, along with our sacred relationship of the three selves and ours to the Ke Akua or the Divine Force. How, by understanding these relationship, you can clear your communication paths which, as Manawanui says, creates “Get’er Done!”

6/10/2009

MP3 Part 1 & Part 2

WAV Part 1 & Part 2

6/17/2009

MP3 or WAV

There was a comment on this page that may have been helpful to some of you:

“Hey, if the above download links didn’t work for you either, try copying these in a new browser window and wait for the download to appear, worked for me:

www.maxfreedomlong.com/media/huna3-1.mp3

www.maxfreedomlong.com/media/huna3-2.mp3

cheers, Evert”

CALLING INTO EXISTENCE THAT WHICH DID NOT EXIST BEFORE!- 9/27/2009

By Rev. Jaymes Alexander

I don’t know about you, but there is a lack of understanding about how to tie all the parts of HUNA together into a workable way of life. There is NO unity and here is where we, as HUNA people, need to learn how to embrace the HUNA way by learning how to call into existence that which did not exists before! This technique will not only assist you greatly in your practice but will reshape your life, assuming that is what you want, to not only be able to use your HUNA techniques but to also merge them into a way of living your life the HUNA WAY.

MP3 (Skip to 4:00 minutes for the start of the call.)

We all know about the time Max Freedom Long spent in Hawaii. It’s described very well in SSBM. The years spent in Los Angeles and Vista are also fairly well documented and, if you’ve read the Bulletins, you’ve followed the tracks of Huna over those years as well.

Max managed the Bulletins from February 1948 through December 1970. They were pretty consistent, and he didn’t miss an issue very often. They discuss many things, some ending up to be very productive and others being dead ends after further research. Max left no stone unturned if it could shed some light on Huna as he knew it.

Max died in September of 1971. He committed suicide. He had spent the bulk of his lifetime researching Huna and publishing what he had learned. His was a life of writing, mostly, and shedding light on this body of knowledge that he had named Huna, this knowledge in which he truly believed. He recognized the power and ‘magic’ that it held within itself … a wonderful gift for the people of the world if they could see it, learn it and embrace it. Max spent his life developing Huna and by 1970, he’d realized that he would not see its completion in his lifetime. His attempt to alter the HRA research organization into a normal, “community based” church caused a revolt in the membership. Huna was changing and there was nothing Max could do to keep it under control.

In November of 1970, his library had been moved to the library-museum in Fort Worth and he no longer had access to all of his books. He missed them in the last few Bulletins, but he was happy to know that his collection would remain intact. “I am very much pleased with the arrangement as I had feared some of my most treasured books would wind up … with the second hand man or be taken to the dump.” (Bull. #98, pg. 2)

By this time, he had been working with the heir of the HRA for a couple of years. This man would oversee the Huna organization of the HRAs and keep the research going after Max was no longer able to do it. In 1970, Max couldn’t possibly know that this wouldn’t happen, so he probably had no expectations that the HRA would eventually fade away after his passing.

There were others involved who ended up with other components of the existing Huna community structure. Some of it has come to fruition over the years, yet Huna hasn’t made huge progress in becoming more widely spread as a spiritual approach to life and our relationship with the planet.

Max stopped issuing the Bulletins at the end of 1970 because he was in poor health. He had cancer in his left leg bone and in his ribs. He was in constant pain and it was more and more difficult for him to get around. He tried many methods for a cure, but nothing took away the pain. And his companion (and other wife), Ethel Doherty, had fallen and broken both her hips. She was convalescing, but it was obvious that things would never be the same. Max was 80. The years had passed and he was aware that his life’s term was drawing to a close.

In Max’s final Bulletin, there is a short article about the death of a long-time HRA and friend. She had cancer. She’d had the “usual surgery and burning” and it hadn’t worked. She knew what lay ahead for her, so she took a lethal dose of sleeping pills and passed over. Max didn’t have a problem with that. “Some day, when we become civilized and can fight back the Church and its objections, we will have a better way of handling these things. … When one sees that there is no hope … this is an honorable and reasonable way.”

In March of 1971, Max first attempted suicide. Like the woman mentioned above, he tried to ingest a lethal dose of sleeping pills. Unlike hers, his attempt failed. Because of this, however, it became obvious that the Huna material had to be finalized and all the loose ends needed to be tied.

He’d been working on a book, What Jesus Taught in Secret, on which he focused his attention, getting it ready for publication. He culled through his notes; he took care of the loose ends. He didn’t want to leave anything undone that might be confusing or misinterpreted after he was gone.

Once everything was in order, he tried again and was successful. On September 23, 1971, at 11:00pm, Max Freedom Long put a shotgun to his head and pulled the trigger. It was time for him to move on and he knew it. At the time, the Huna group called it ‘graduation,’ moving on to a higher plane, and his spirit was ready to do that. He had done all he could do in this lifetime.

He also left the message, via Clairesthesia, that he would be returning, bringing all the ‘true believers’ with him. According to the Mo`i of the Huna Heiau, in April of 2001, “He should have been born along with them about a year ago. Then [he should] be ready to set his effort with Huna once again in about 2020.” Max hoped that Huna would survive during the time he was gone and that he would be able to find it again once he came of age. Huna is still alive and, should he be here, it is here for him to re-discover. It has been changed and adulterated a bit, but the core is pure and the potential still exists.

Max wanted to heal the world with Huna. Unfortunately, one lifetime isn’t enough, especially when one is suffering with the pain of cancer and the heartache of watching a life’s work go unfinished. But unfinished as it was, it has been a boon to many, many people throughout the world and will continue to be so. He gave us a gift that is very precious and we must be thankful for his dedication and tenacity.

“I offer only the tentative fruits of my research. If something is said that you feel is correct, then accept it, but if not, then do not. Of course, there are different ways to look at things.” (Bull. #96, pg. 2)

“I look upon the ‘final union’ as a thing of ultimate beauty, dearness and fulfillment. To me, it is the Second Salvation, the First Salvation being the discovery that there is an Aumakua and making the first full contact with it. Once we have been through this and have felt the flood of love and wonder from the Aumakua, how can we draw back from the attempt to become one?” (Bull. #97, p. 3)

[Editor: This Final Huna Bulletin was sent by Dolly Ware,
inheritor of Max Freedom Long's personal library, after his death in 1971.]

HUNA RESEARCH CENTER
The Max Freedom Long Library and Museum
Dolly Ware, F.H.F. Editor
1501 Thomas Place, Fort Worth, Texas 76107
Phone (817) 737-5943

Huna Vistas Newsletter

Vol. 1 / No. 2

REMEMBERING MAX FREEDOM LONG ~ October 26, 1890 – September 23, 1971

Our beloved Max has Graduated. Thursday at 11 P.M., September 23rd at his hilltop home in Vista, California. I shall tell the story as simply and factually as possible.

Considered by many to be the world’s greatest authority in the Polynesian religion, we HRAs will grieve because we knew him to be the greatest Kahuna of our era. He was always available, our teacher, guide, ‘secret friend’ and confidante. As a great philosopher, author and writer, he was never too busy to pray for us or to answer our long questions with a personal letter. We rejoice with him as he wings his way ever onward and upward.

He was ready and wanting to go. In a letter to me he said, “My face is clean. I have spent my life trying to introduce others to their High Selves. Don’t worry about me. You could worry if I were young and fighting to stay here, but now that I am old and so nicely finished up with my work and you have done such a wonderful job of making a home for my books and other treasures, I feel happy and contented. My thoughts have begun to turn to the Great Adventure and going across where I will have a new and good body of sorts. Tired and bothered by the leg as I am, it is going to be such a relief and deep pleasure.”

He actually lived his beliefs and teachings unlike so many who talk one way and live another. His gentleness, great patience and understanding tolerance made him a noble and unique man. These are the qualities needed to conquer the tedious challenges hurled each day at the basic researcher. He also applied, coordinated and printed his own research. Max is not gone. He is still here and always will be because the results of his great work is with us. The Talmud tells us that no monuments are erected for the righteous; their deeds perpetuate their memory. Our teacher was a “one of a kind” research scientist, information which helped man in a living way

Now, as a real schoolmaster to “the people,” his books are written as text books complete with exercises, questions and answers. He was always appealing to the greater majority rather than the small intellectual segment.

Someone has said that only one mind is needed to make a discovery … a skeptical, inquisitive mind … which sees the point which has been missed and brings Truth into the clear light of day. His was such a mind.

Our planet owes a great debt to him as he literally lived like a monk in a cell researching, writing and even sleeping in his study day after day and year after year. He called his work “digging” and unnoticed by the orthodox ‘great hierarchy,’ quietly and with dignity befitting wisdom, searched, researched and read comment upon comment as he unraveled the Huna code in all religions. How proud we should be for we are his chosen people, his faithful HRAs.

The late medium, Arthur Ford, once made this wise statement, “People live as if they lived to die, and not as if they lived to live again.”

Max lived to Graduate. This was his greatest and fondest desire. We can paraphrase his name and say, “He Longed for Maximum Freedom.” He considered so called death a triumphant surrender, surrendering the worn out body to triumphantly Graduate. Let us visualize him in a Circle of White Light protected and surrounded by the High Selves, the Great Company of Aumakuas who were so very real to him. He leaves a legacy of faith, strength, dedication, selflessness and inspiration for generations to come who will know him through his enduring works. Each life leaves an afterglow — Max’s leaves a Beacon Light.

His very stature and appearance commanded respect He was tall, six feet three. “Oversize” as he called himself and very handsome, quite British looking with his well trimmed mustache, dark head of hair and lively brown eyes. But always surrounded by an aura of gentle humor, great dignity and utter compassion — a gentleman and a scholar in every sense of the word. I never called him Max, for he was the same age as my father who passed away while I was in college, but always “Dr. Max,” doctor of my soul.

His modern views on many subjects are nothing new to us. You will remember he mentioned his beliefs concerning Euthanasia in the last bulletin which he wrote, and agreed wholeheartedly with Dr. Leslie Weatherhead on voluntary Euthanasia who said, “I have come to regard even suicide as justifiable in certain cases, and am glad that at last it is no longer a crime in England to take one’s own life. To do so might be selfish and cowardly. It might be committed in a temporary mood of depression and this would be wrong. But it might also be an act of courage and self-sacrifice.”

Max emphatically endorsed this philosophy and wrote, “Some fine day, people will come to their senses about forcing the very sick and old and sufferers to hang on and suffer it out when they could be so easily helped across into the bright world of Spirit. Our concept of a vindictive Jehovah is so bad and untrue with the judgment and Karmas and all those utterly useless things. If we have our faces clean well beforehand we can cross safely ahead of time.”

The greatly swollen left leg along with bladder complications left him miserable and suffering constantly. On March 13th, he took an overdose of sleeping pills, was found in time by his neighbor and taken to the hospital. Great thanks are due Dr. John Country who worked a miracle, treating the leg until it was back to normal size and operating on the prostate. The May 1st newsletter tells of his happy and interesting time in the hospital and Convalescent Center. Max said it was like a rebirth, having the many fine cards, calls and letters from his HRAs and with his sense of humor, said it was like reading his own obituary.

In between my numerous visits, Tom Langan took care of him for awhile. Heartfelt thanks goes to Alice Madden Dashiell, HRA and friend of many years. It was Alice whom Max had picked to come and care for him and tend to his business and books. With her already full business life and own home to run she still went every day taking the mail, keeping the books, even cooking many delicious meals. Thanks to Helen Bangs too, HRA from San Diego, who drove up several times each week even bringing a chiropractor to give him treatments.

He spent happy days in his home. Many of you heard from him. He was never free from pain but able to be out in the car even visiting Miss Doherty in the rest home. On July 31st he felt well enough to make the hour’s drive to Laguna Beach and give the closing prayer at the wedding of Alice and George Dashiell. The prayer was given in the Polynesian language with translations. The wedding guests felt the power of it as he paused, building the thought-form and giving it power ,seeing their happy life together and closing with the words, Light – Light – Light.

I have been an HRA for eighteen years, writing often to Max concerning my various projects in ESP but had never met him personally until the last of October in 1968. At that time I spent a busy ten days with a schedule arranged for me by Mr. & Mrs. Riley Crabb, director of Borderland Research Foundation, studying radionics with Dr. Leonard Chapman and visiting other notables in California and Mexico. Most of my time however was spent with Max and Ethel. Since then I have been many times staying in the nearby motel, helping with the meals, but dedicated to the task of getting all his work together and loose ends tied up.

We accomplished much together which I believe gave him great satisfaction.

1. Instead of writing letters to me,I asked that he do the story of his colorful life complete with pictures of family, relatives and friends.

2. He finished the children’s book, How Everything Was Made, complete with cunning illustrations.

3. He completed the Long Lecture Tapes and printed them.

4. He completed the Short Lecture Tapes and printed them.

5. He finished a new, unpublished paperback book, What Jesus Taught in Secret with illustrations

And last but not least,

6. He saw the new paperback by Award Books by the famous Brad Steiger, Secrets of Kahuna Magic selling on the news stands.

How delighted he was to see it in print. The new book arrived on the very day he went home from the Convalescent Center, June 26th. He had a double celebration happily sitting in his own big chair by the picture window in the living room reading Brad’s well done book. Here is his delighted letter to him.

June 28, 1971

Dear Brad:

The book came Saturday shortly after Dolly arrived, and we had come home from the Golden Age to my house, and as the head nurse phoned that a package from Iowa had come, we ran down delightedly to pick it up.

We got into it eagerly and I was so very pleased with the masterful job you had done in condensing and simplifying the very complicated subject of HUNA to make it easy to grasp and readable at the same time.

It seems to me that this little paperback will reach more people who are ready for Huna and arouse more interest than the subject has known in all these years. I am ordering a hundred copies from Award and will send them to select HRAs and local friends.

Dolly joins me in her best delighted praise and our congratulations to a job remarkably well done and most satisfactory in every way.

I am getting settled, thanks to Dolly, and she is restocking the larder, cooking me fabulous meals and helping me entertain the friends and HRAs who have already started to come to see me, now that I am out of the nursing home. Yesterday, being a Sunday, we had invited two good friends, and another 12 assorted friends and strangers dropped in. It was like “Old home week” and we enjoyed it all while I sat in my easy chair and pontificated in so far as Huna is concerned.

Thanks no end for the big help with the spreading of the good word of Huna, and for the inscribed copy for my own library. I value the book.

Our aloha,

Max and Dolly

Trio by a Titan

In the new December 1971 issue of Fate magazine, page 107 is the review of the book by David Techter which I quote:

I have remarked in the past on the volume of material produced by various popular writers in the psychic field. (In all seriousness, of course, this is an economic necessity if one hopes to make one’s living through writing.) Perhaps the most prolific of them all is Brad Steiger who also is my choice as the best of the popular authors. Happily, he is kind enough to keep me supplied with copies of his latest publications. This month there are three paperbacks, rather a lot even for Brad. Two of them display the boast (adopted from one of my columns) that he is “one of the titans of the psychic field.” While in general I find cover blurbs inversely related to the book’s true quality, the three volumes discussed here fully measure up to the billing.

The first, Minds Through Space and Time. The second, Haunted Lovers and the third titled, Long, Shortened.

The third paperback, Secrets of Kahuna Magic (Award Books, New York, N.Y., 1 971, 157 pages, 75c), is quite unlike the first two. For the unenlightened, a kahuna is an adept in Huna, the ancient religious system of the Hawaiian Islands, now almost forced into extinction by Christianity. Those who have heard of Huna will immediately associate it with Max Freedom Long and wonder where Steiger got his information. The answer is obvious: Brad has abridged the material from Long’s six books into a popular account.

One is kept in the dark as to who initiated this effort. Did Steiger feel Huna was being neglected and wish to present Long’s findings to a wider public? Or did Max Freedom Long himself, now elderly and in poor health, ask Steiger to do the popularization? Long’s books have been sporadically available and never aggressively publicized. None has appeared in paperback to my knowledge. Thus about 90 percent of the readers of this volume will be hearing of Huna for the first time from Steiger.

Brad stresses the do-it-yourself aspect and suggests that Huna magic can be employed by anyone. Whoever perpetrated the jacket blurbs has outdistanced my credulity with the claim that “the ancient rites of kahuna magic” will enable the reader to heal the sick, control the weather, raise the dead and develop a superior intellect. Steiger’s material makes no such extravagant claims and some copywriter at Award should have his knuckles rapped.

Actually, Brad presents a fairly straightforward account of Long’s findings. The most intriguing part of Huna is the theoretical material on the three spirits which make up a human being and how they operate. Huna’s high, middle and low selves will remind many of Freud’s superego, ego and id. But the analogy is inexact, for Huna seems to combine both id and super-ego in the lower self, while the Huna higher self seems more akin to Jung’s collective unconscious. There are similarities too, to the occult theories involving the various bodies of’ man and I only wish Brad had discussed this problem. The lower self, like the occult etheric double, possesses memory but lacks the ability to reason. The middle self, unlike the occult astral body, can reason but lacks memory. This inability to remember, it seems to me, presents insuperable difficulties in explaining various spiritualistic phenomena.

Unlike occultism, Huna does not require reincarnation except to state that a lower self eventually will progress to being the middle self of a later human personality. What happens to a progressing middle self is not made clear. Huna’s mechanisms for explaining psychic occurrences, on the other hand, seem quite consonant with occult theories and the facts of psychic research. Clearly, the Huna system deserves more attention than it has received and Steiger’s introductory paperback may considerably increase public awareness of kahuna lore.”

Aren’t we happy?! Happy for Brad as well as Max. I predict Huna will at last have the recognition it has long deserved and that we will be ready with our loved teacher’s work well in order.

Mr. Techter asks how the book came to be written. After my visit to California three years ago I stopped in Las Vegas to attend a seminar held by the late Paul Twitchell of astral traveling fame. Brad Steiger was one of the speakers. While having dinner with Brad and his lovely wife, Marilyn, I suggested he consider doing a book on Huna and Max Freedom Long. A set of books was sent to him and the new paperback is the happy result.

Brad has been asked to speak in Honolulu, February 2 thru 9, 1972 at the First Annual Aquarian Age International Conference on Kahuna Magic and Psi Phenomena. How Max would rejoice and laugh heartily since his work had little acceptance in Hawaii because of the missionaries there. We glory with you Brad as a crusader for Huna. Congratulations from all grateful HRAs.

Rest assured that all was done in our combined power during the summer months and until Max’s death to keep him as comfortable as possible. He took every vitamin and tonic sent by interested HRAs and was kept supplied with a special melon grown expressly for its potassium content by Alice Dashiell. We spent one day at the health farm of Dr. Bernard Jensen in Escondido receiving a diet of special foods and combinations.

Those who want further information may write to me. There were many happy days with letters to answer, friends visiting, one day driving over the countryside in George Dashiell’s fabulous Rolls Royce Bentley car. Another day we had dinner at the beautiful showplace home of Alice and George. George is a retired engineer who breeds Arabian race horses in Escondido.

But always there was the growing pain. Dr. Country had found cancer in the leg bone and another spot in the ribs. Max showed great patience. I left the middle of’ August after having found a full-time practical nurse. She did not work out, but was replaced by Mary Brennan who was excellent and was with him until the end. Mary said that though in pain he was always grateful and appreciative of’ the smallest kindness.

Instead of’ writing, I called every third day the last time being the morning of’ September 23rd. Mary was off for the day, returning for dinner, but the Dashiells came at noon with the mail to check on him and visit. Having prepared for bed with his usual routine, Mary heard him up a little before 11 P.M. She called in to ask if he was all right. He answered, “Fine, Just Fine.” Then she heard the shot. A shot gun fired into the mouth. Oddly enough there was no mark, no bruise, no visible sign. Isn’t this strange?

He had made arrangements with the funeral director years before, stating he wanted no casket, no service and that he was to be cremated and the ashes strewn over the Pacific Ocean.

I spent many hours in his library from Thursday until Monday meditating, praying for him and asking the High Selves to watch over him as he adjusted to his new life on the other side. In the picture are the three red roses signifying the Three Selves with a candle lighted at all times. Our teen-age son took the picture and I was amazed to find the reflection of the flash bulb right over his heart! Isn’t this strange

OBITUARY

In early March Max wrote this Obituary and sent it to me. We reproduce it here exactly as he typed it.

“Remembering Max Freedom Long, October, 1890 -

He advocated and practiced Euthanasia when faced with an incurable leg condition.

His experience included time spent as a printer, photographer, school teacher and in 1917 he began a search for the secret of the Kahunas of old Hawaii – a search that lasted as a hobby for the rest of his days.

He wrote four Detective novels then followed with six hooks on Huna or related subjects He also wrote and sent out research bulletins in an early and late series, numbering over 200.

From about 1936 he gave most of his time to organizing the research work and carried on with the help of an average of’ about 500 Huna Research Associates, leading the experimental work that eventually led to the tracing of the Huna lore back to Egypt in the time of the Fourth Dynasty, finding the ten elements of Huna named in the glyphs of the writing of those days.

The Four Gospels were found to contain almost the whole of Huna in coded form, and his last book, THE HUNA CODE IN RELIGION, reviewed the findings up to the late date of the research effort.

He helped himself over the last hurdle, happily and expectant of being able to Graduate into the Aumakua level rather than return in another incarnation.

In going, the modern way which he suggested to his friends as best, he regretted only leaving his many and dear friends of the years, but anticipated meeting the many who had gone over ahead of him and perhaps finding the time for more research work on the other levels.

He left with much aloha to his many friends and HRAs.”

On Saturday afternoon, I ran the Tarot Cards asking expressly for Guidance and if possible for him to pick the cards.

Here are the seven cards.

The Lovers, Knight of Swords, Page of Pentacles, Wheel of Fortune, 8 of Swords, 5 of Cups and last, his well-loved Temperance card.

What is your interpretation of these cards? Write your views.

Wanting to leave no stone unturned, I flew to Vista and spent the first week in October there. Alice and George were godsends to me, having me for dinner each night. I talked to the doctor who felt his life would have been very brief anyway, the lawyers, the nurse, the funeral director and friends and visited with Miss Ethel.

Of one thing I am most certain. Max is not earthbound. Alice and I both agreed he is not there in his home, and I personally have a peaceful, good feeling about him and that the Temperance card is an omen.

Many letters have come from HRAs who knew of his passing, expressing their love and deep devotion to him. I will quote only a few.

From Mrs. Kiraley of Fresno, Cal.

“This is a natural result of his belief about graduating by one’s own way. The low self always accommodates and helps us follow through on our beliefs. He never felt it was something he had to clear out from his thinking. He was really well integrated with all his three selves. He was certainly a great Kahuna. I bless him and cover him with white light. I believe he will help many of’ us from his new home. Right now he is resting, as he well deserves and basking in the Great White Light of Love and Life.

From Dotty Stanforth, a long time HRA and close friend.

“Max was an educated and devoted man, and I always felt that he was head and shoulders above the majority of so-called advanced students. He was so open minded and gentle. He never hurt any opponent. He was kind and superior. My admiration was unbounded and my greatest regret was that I could do so little to advance the distribution of his books. I knew that the reading of any one of them meant a bigger view for any reader.”

From his niece, Betty Rae Marshall of’ Denver, Colorado.

“It is very hard to believe Uncle Max is really gone. I keep thinking of things I wanted to tell him. I guess it’s always that way when someone goes very suddenly, always so many regrets, so many leftover thoughts. He was always interested, always understanding, always cheerful and full of humor even when he was in such pain, and he was the personification of serenity and gentleness. I’m so glad and grateful for our two recent visits with him, brief as they were. I only wish we’d been able to be with him more — and sooner. He was a wonderful man, truly unique.”

From Isabel Johnson of’ Wenatchee, Washington.

“Is it any wonder that I venerate Max? Using his life to bring understanding of knowledge that would, in all probability, have passed into limbo if he hadn’t persisted against the vicissitudes of writing and publishing a concept so new and different from the orthodox. He has presented it with dignity, without hocus-pocus, flowing robes and temples or the Madison Avenue treatment which would have made him a very wealthy man with proper promotion.”

From Fernand Delarue, a foreign HRA who lives in France:

‘‘I must say to you how joyful and grateful I am when thinking all the work is now preserved from going to dust. Many times I wondered what would happen when Max goes to a higher place. Now I am quiet. Everything can go on. If I happened to be afraid, it was not only because Huna is close to my heart as an idea, but also because of Max himself’. He is so courageous. persevering, open-minded, never peremptory, never dogmatic, always seeking for truth with great goodness and fine smiling. Please excuse my bad English and mistakes. Awkward is the outside, but the inside is True.”

These fine examples speak for all of’ us of the veneration, pride and gratitude we all felt for our Max Freedom Long.

On October 26th Max would have been 81. Mrs. Long’s birthday was October 15th. He asked if I would have each year a Memorial Birthday Party in their honor. On Tuesday, October 19th, I invited fifty young matrons, members of the Junior Woman’s Club Literature Section, for lunch and to visit the library. Many called it “a day of learning.” Interestingly, a group was formed from them to study Huna more thoroughly. I considered it my party too since I was 53 on October 24th.

I pledge my time, effort and best talents to the continuation of Huna Research. Preserving the papers, books, manuscripts and treasures of Max Freedom Long. I will continue the newsletter from time to time for all who write in and are interested, publishing your thoughts on new books, your ideas of Huna and any other related material. There is a warm welcome awaiting each of you here. Mr. Henry Niles of Baltimore visited the library and said, “It is a holy place. I felt I should take off my shoes before entering.”

ANNOUNCEMENTS

Please write. I will be happy to research any Huna question and welcome your views for the next Newsletter.

1. I will continue the TMHG Prayer Time as Max taught me, braiding the aka cord, which unites all HRAs, but only once daily, seven days each week at evening Prayer Time.

2. Tune in with us sending blessings and power at 7 PM Pacific Standard Time, 8 PM Mountain Time, 9 PM Central Time, 10 PM Eastern Time

3. After the first of the year I hope to have for sale tapes, lectures, instructions for running the Tarot Cards and other manuscripts. If you are interested let me know.

4. Cigbo and his cigar box has moved to Texas, joined by a new aka kitty named Auntie Wild Cat. Along with questions and requests, stamps and a donation are in order to keep Cigbo and Auntie Wild Cat happy and purring.

5. Miss Ethel Doherty is still confined to the Golden Age Convalescent Center, 304 N. Melrose Dr., Vista, Cal. 92083. Cards and mail should be sent to her there.

6. Above all don’t forget our new Huna Address.

Dolly Ware, 1501 Thomas Place, Fort Worth, Texas 76107

If this letter is too long, too detailed or too personal as a historian would view it I am sorry. I feel I have been reporting to Max’s family, for he considered his HRAs just that. Also, with his famous tinned letters keeping us well posted as to the condition of the avocado crop, the pheasants nesting in the trees and his personal day-to-day life, it did not seem in keeping not to tell the whole story.

We are 500 strong and with Huna strength, we will be able to carry his work forward.

We bless you Max. We love you and know you are safely on your long, anticipated journey. God speed as you are guarded by the High Selves.

It seems fitting and proper to close by quoting the MFL Christmas letter to HRAs of 1948 and ending with a little prayer for HRAs by MFL in Huna Vistas 88, page 10.

“We crisscross the world as we braid the strands of fellowship and love, of’ peace and understanding, of’ brotherhood with all its kindly qualities. We know that one individual alone cannot move far toward brightening the world with Light. But we are swiftly coming to know that when we unite to work together, and to open the doors of heaven to the help of the High Selves, we multiply our strength from one power to the next and the next. My weak thread is easily broken when standing alone, but when it is braided with yours, and ours with those of’ our fellows, it can resist the Nth power of breaking strain and perhaps lift the world from darkness.

This is a hope that may well warm our hearts. Shining vistas open before our longing eyes. We may not be able to bring about great changes for the weary world next year, or even the next, but still we grow. We will continue to grow, and ever faster, because we have a tie to bind us together which is clear and clean and strong. Huna will not be the source of internal strife because of’ conflicting dogmas. Its very lack of’ dogma is its strength and its binding force. Its single command, that of non-hurt, and its single challenge, that of learning to work in unison with the High Selves, give us a new banner under which men of all creeds and nations may march side by side.

On this Christmas night of 1948, let us join each other in our telepathic healing time and send out our love and greetings, riot only to each other but to our High Selves and the Great Po`e Aumakua. I will act with you here at the Center in the usual way, and do all I can to braid the threads and direct the flow. Let us give thanks that we have been brought together, and dedicate ourselves anew to such Service as may be entrusted to us to fit the strength given our hearts and hands.”

“Parental Spirits whom I love, and whom I know love me, reach through the door I open wide. Make clear my path to thee.”

Bless you Max, as you have blessed us.

D.W.

By Max Freedom Long – [Mid-Summer 1951]

1. Make a pendulum or “bob” by tying a thread to a ring, button, wooden ball, medium size marble. A locket on a chain works well. Whatever you use should be about four inches from its end to where you hold it between thumb and lst and 2nd fingers. If right handed, use your right hand.

2. The use of the pendulum depends entirely on the “convention” or set of signals you invent and teach your Aunihipili to understand and use. The usual conventions are: A clockwise circular swing means “good,” anti-clockwise, “bad.”

Draw a saucer-size circle on paper and make a [cross] sign to cover it. If the swing is on the vertical line it is “yes” (as you nod the head), if on the horizontal, “no” (as a negative head shake). If on a diagonal, “doubtful.” If no swing, “do not know.”

The number of swings in any direction, when counted, can give a number answer, as 61 swings to answer, “How old is Blank?” To learn how much vital force you normally have, hold the pendulum over the palm of your free hand and count the number of swings. A normal charge for the average is about 250 to 300. Now accumulate mana in the Huna fashion and test again. The count should rise at least a hundred swings. A vital person gets a stronger swing of the pendulum than a weak one in this test. Remember that you have to keep in mind what you are asking the Aunihipili to measure for you, such as vital force, sex of an egg or unborn child (+ or – according to your convention, usually + for males and – for females).

If you wish to know whether certain foods or medicines are good for you, ask the question silently or aloud and hold the pendulum a half inch above the food. Use the “good” or ‘bad” swing convention or the “yes” and ‘no” as you prefer, but stick to one or the other lest your Aunihipili get mixed up. The Aunihipili will learn quickly for some and slowly for others.

Practice for a few minutes daily for a month to train your Aunihipili to the work. If by then you get no swing or no reliable answers to things you ask, give it up for the time being and try later with several other pendulums. The Aunihipili seems to be able to work with one type of pendulum for small problems, but with another for more serious things. Experiment. In a few months you may become expert enough to dowse for water. One of the best dowsers in California tried for two years before he got the hang of it, and for 20 years to become master of the art.

3. In making the Huna type prayer-action (see the HRA Bulletins over a period of 32 years for scattered findings and reports on this matter), it is often found that the Aunihipili is convinced that the person is guilty of some “sin” and does not deserve having prayers answered. Or the Aunihipili may believe that the person deserves to be punished by illness and accidents and bad luck generally for former “sins” or for hurting the feelings of others or doing them some form of injury for which amends have never been made to the one injured, to his or her surviving relatives – or to the world in general by sacrificial deeds performed with the thought in mind that enough good is being done to balance former sins of hurt done others.

(There are no sins other than hurts done to others or possibly to our own bodies or minds by improper living. But often, the early training in the church of one’s youth may have resulted in religious beliefs which are deeply fixed in the Aunihipili and to which it still reacts although we are not aware of it. Many of our ills are found to be the result of such hidden beliefs in the Aunihipili or subconscious self.) If your prayers are not answered except when you pray for good things for others, it may be well to take time to talk, via the pendulum, with your Aunihipili and find by questioning it, whether it feels you are worthy or not of having prayers for good for yourself answered. If unworthiness is discovered, make amends directly or indirectly, then argue the Aunihipili out of its fixation by explaining that you are now worthy of all good things. Repeat the arguments. Do more good deeds. Tithe. Serve selflessly. Fast.

When the Aunihipili is won over, make a fresh start with the Huna type prayers in which the mental picture is sent to the Aumakua with a strong flow of accumulated mana along the ever-connecting invisible aka thread or “silver cord.” The Aumakua, and through it, Higher Beings in which you believe, can confidently be approached for aid if the Aunihipili can be convinced that you are worthy. But if YOU know you are not, you cannot convince your Aunihipili and it will not do its part in the prayer-action.

The Investigation of Huna and How It Came About

DURING THE past century investigations have been made of native magic in Africa, India and other parts of the world. Spiritualistic phenomena have been certified as genuine and studied painstakingly by over a hundred recognized scientists. Religions have been surveyed and the instant or nearly instant miraculous healing at Lourdes verified.

But from all these studies and efforts there has come nothing faintly resembling a definite basic system, philosophy, theory, or psycho-religious science which would explain, even in the most general terms, the phenomena of the various fields. In fact, investigations in these fields began to arrive at a stalemate several years ago. New discoveries have been conspicuously lacking.

Meanwhile, in the years following 1880, in the little noticed field of Polynesia, there was begun an investigation which, after seventy years, has at last produced a general theory that promises to break the stalemate and provide answers for a host of puzzling questions.

This investigation was begun by Dr. William Tufts Brigham, long curator of the Bishop Museum in Honolulu. In Hawaii there were, up to about 1900, many na kahuna, or native priests, who, although outlawed, worked among their fellow Hawaiians as healers of body and purse, or used the dread “death prayers.” Some firewalked over lava overflows which were cooled barely enough to bear their weight. A few demonstrated instant healing, and the young scientist was fortunate enough to be able to observe and study a case in which a lad, dead from drowning for sixteen hours, was brought back to life through a use of native magic After firewalking himself under the protection of na kahuna, and verifying the healing and other phenomena which they produced, Dr. Brigham came to the conclusion that behind these and similar activities there must be a single basic scientific system, like a string upon which the beads of religion, psychic phenomena, psychology and native magic were strung. He redoubled his efforts to discover this system.

Na kahuna, (the word means “keeper of the Secret”) had a strict cult of secrecy. They would tell him very little about their lore. What little they did tell, was so unfamiliar and so muddled, because of the use of unintelligible Hawaiian words, that he could make almost nothing of it. The anaana form of the “death prayer,” however, was studied and partly explained in terms of spiritism.

In the year 1919 I went to Dr. Brigham to ask what scientific information might be available concerning the activities of na kahuna, of whom I had heard many wild tales during my three years in the Islands. A friendship developed and I was invited to make use of all the materials which he had assembled and to continue the study if I could.

I was trained in the matter of correct scientific approach to this unfamiliar field and its materials. I had many cases of kahuna healing and other activities described in great detail for my benefit, and discussed these cases with my mentor in the light of what was known in the psycho-sciences at that time, which was very nearly as much as is known in these stalemated days.

Upon one set of conclusions, Dr. Brigham was insistent: 1. That here must be some form, or monad or entity of consciousness which was in man or without him, and which na kahuna were able to contact through ceremonial or prayer. 2. This unidentified consciousness could use an unidentified force in such a way as to control temperature in firewalking or make changes [to] physical matter in instant healing.

As these conclusions pointed inevitably to a basic system of a psycho-religious nature, it was necessary to decide that there was much still remaining to be discovered in the new science of Psychology, and much to be explained in the phenomena of Psychic Science.

In the absence of even the slightest clue to what these things might be, I would certainly have refused to take a part in such a hopeless investigation had it not been for one outstanding fact. This was the fact that this secret and mysterious basic system was not a matter of empty words and theorizing. IT WORKED. It was alive and kicking, even if in its death struggle. Dr. Brigham had been suspiciously careful in verifying the materials of the investigation. I had already verified some lesser things (and was soon to verify some most important accomplishments of na kahuna).

The thing could not be ignored. There was something right there under our very noses which WORKED, and even though it evaded our grasp, it seemed inconceivable that, with modern science so far advanced ,we should not ultimately get to the bottom of the mystery.

A few years later, Dr. Brigham died at a ripe old age, much honored but still with a burning curiosity unsatisfied.

I continued the work, collecting more materials in the field, watching for any new development in the psycho-sciences which might give me a clue to the “secret” of na kahuna, and going absurdly far afield at times, hoping to find a glimmer of light on the baffling problems. Finally, by 1935, new clues had been discovered which led directly to the basic system. In due time it was possible to explain in fairly general terms a part of the basic theory and its methods of application. It was the ancient “Secret” of Huna, of na kahuna.

The new clues came largely through a study of the meanings of the roots of the Hawaiian words.

By the summer of 1935 sufficient progress had been made toward understanding the ancient lore that a report seemed in order.

I wrote this report and it was published in 1936, in London, by Rider, under the. title of RECOVERING THE ANCIENT MAGIC. The study and its materials were described and tentative conclusions given. Assistance was asked from any reader of the report who might have knowledge of this or related fields or of similar materials.

One reader was W. R. Stewart, retired newspaper correspondent, living in England. He had been engaged in his youth in an effort to learn native magic from an isolated Berber tribe in the Atlas Mountains in North Africa. There he had studied beliefs and practices which, years later, upon reading the report, he saw stemmed from the same original source. The words used in naming the elements in the Berber version of the system had been said to belong to a secret priestly language, but, upon comparison to similar Hawaiian words, proved to be identical except for slight changes which may be ascribed to differences in dialect. Such language differences are found among the eleven Polynesian tribal branches in the Pacific. The common language of the Berber tribe was a degraded Turki. Stewart joined the investigation, which by that time, 1937, had reached an advanced stage. He added his findings and contributed in many other ways. Unfortunately his death in 1943 robbed the work of his aid, but, when World War II ended, the basic system was deemed to have been developed as far as would be possible until it could be put to the acid test of practical use.

Efforts to apply the basic system and duplicate the most valued parts of kahuna practice, are expected to correct errors and to make possible the further perfecting of the system.

To this end experimental groups are forming (late in 1945) in Los Angeles, with other groups to be formed in Australia and England.

While this outline report of the investigation is intended as a partial text for the use of experimental groups, it will also be made available to the public.

A much fuller and more detailed account of the long investigation is planned when the last stage, the experimental stage, has added its quota.

PART II: FROM FIREWALKING TO INSTANT HEALING

FIREWALKING (including all fire immunity) and instant healing make very good starting points for an explanation of the ancient Polynesian or pre-Egyptian lore called “The Secret,” or, in Hawaiian, Huna.

There is nothing at all mysterious in bare feet or in glowing coals, hot stones or hot lava flows. There is nothing mysterious in a broken bone or a cancer. Our materials are open to examination. The feet may be examined after contact with the fire in firewalks. The broken bone or the cancerous tissue which has been instantly healed remains simple bone and tissue.

Let us first consider a few cases of firewalking, keeping in mind two questions, (1) What god is prayed to to get fire-immunity, and (2) what form of “purification from sin,” if any, is necessary before one can firewalk?

FIREWALKING CASES FOR CONSIDERATION

Kuda Bux firewalked in 1936 before the University of London Council for Psychical Research. He was a native of India, of the Mohammedan faith. Before his demonstration he closed his eyes, raised a hand, and recited a prayer from the Koran.

In Burma, where a gentleman took motion pictures of mass firewalking in which some natives were badly burned but many were unscathed, years of fasting and other purifying practices were the preparation for the feat.

In the Philippines the Igorotes have for centuries done admirable firewalking. A group of them came to Seattle and performed almost daily at a fair. These people used to be famous for head hunting as well as firewalking.

In Polynesia, firewalking is done after offering a ritual prayer to a “native god.” Dr. Hill, of the University of Southern California, reports seeing a young white man try to firewalkon the same hot stones after the natives were finished. He prayed to his God, concentrated his thoughts, and started across. A dog fight broke out beside the pit and distracted his attention for a moment. In that moment he jerked up a foot, which later, showed a large blister, but continued the firewalk successfully to the end.

A white man who is a professional entertainer, eats live coals, drinks down boiling water, grips red-hot iron bars in his teeth and bends the ends up and down, also lets the iron-cutting flame of a welding torch play repeatedly on the inside of his mouth and throat. He says he is conscious of an invisible entity or spirit presiding over fire, and that he makes a mental request for protection which is instantly granted.

At Palm Springs a few years ago a desert Indian lad took large coals from a fire and held them in his hands, holding them out to tourists in the audience and challenging them to take the coals offered them. Little is known of the preparations made by the fire-handlers of Indian tribes, but they also have their prayers, rites and gods.

In Hawaii, up to the year 1900, firewalking was done on overflows of molten lava as soon as they were cooled sufficiently to hold the weight of large stones thrown on them. Dr. Brigham firewalked successfully over such a lava bed under the protection of three native priests or na kahuna. He refused to remove his heavy boots and during the passage over the lava these were burned from his feet, as were his two pairs of heavy socks. These natives prayed to some god, but Dr. Brigham could not learn about its nature. Outwardly it was the goddess of the volcanoes, Pele, about whom native legends continue to collect even today.

If instant healing had been known only in Hawaii, no matter how carefully it had been studied and verified there by Dr. Brigham and others, there might be some excuse for those who make a flat denial of such a possibility. But, since another and far better known scientist, Dr. Alexis Carrel, has added his verification in his book, Man the Unknown, there is no longer justification for any denial of the basic fact that instant healing is possible. It was brought about in Hawaii by na kahuna and is still being brought about by mysterious agencies at sacred shrines in various parts of the world.

As all roads once led to Rome, so all indications point to the existence of one basic system behind this phenomenon, and to the undeniable fact that it is a workable system.

Instant healing cannot be repeated over and over on the same broken bone or cancer, therefore the patient has no chance to become practiced in his part, as does the firewalker for whom the gods perform a similar magic, over and over, upon request. Instant healing, while similar in its mechanisms, is rare. It is best studied in cases in which a definite part of the body is healed. Casual ills may be suspected of just happening to disappear of their own accord.

CASES OF INSTANT HEALING FOR CONSIDERATION

The best instances of instant or miraculous healing have been verified and studied at the shrine at Lourdes, France. Typical cases are those of the healing of spinal deformities or cancerous tissues. The healing may be instant or may take up to three days. Prayer has usually been addressed to God or Christ or the patron saint of the shrine. The person healed may not be praying for his or her own healing at the time, but someone in the vicinity is thought to be always at prayer at the instant of healing. Various preparations by way of “purification from sin” are made by the patients as a rule.

In Hawaii na kahuna did healing instantly in some cases. Dr. Brigham observed two cases of instant healing. Broken bones were roughly set and a muttered prayer made.

The patient was then declared healed and immediately could use the injured limb. J.A.K. Combs of Honolulu, observed the use of similar methods when his wife’s kahuna grandmother healed a compound fracture of the ankle in this way. The patient was a native man, very kindly and well liked, but very drunk at the time of the injury and during the healing, which was accomplished within a few minutes of the accident. (He had stepped from a standing automobile into a ditch filled with very soft sand.)

In the Hawaiian cases there was sometimes instant healing accomplished with no preparation of the patient, although in cases of long-standing illness purification rites were almost always used as a preliminary.

We may sum up by saying that no particular “god” has to be prayed to. No particular religious beliefs are needed. The ideas of what makes a sin may vary, as may the degrees of effort to gain purification. Or in some instances purification is not necessary. Also, moral values are a matter of geography as seen in the case of the headhunting firewalkers.

While we are not ready just yet to go into the matter of “purification from sin,” it may be noted that the only “sin” recognized by Huna is that of hurting another unjustly. The kindly Hawaiian had imbibed too freely at the beach party but had hurt no one and was not found in need of purification. The healings accredited to Jesus are not at all incredible in the light of Huna. Sometimes he forgave the sins of the ones about [to be] healed and sometimes he did not.

THE THREE THINGS NECESSARY TO INSTANT HEALING

Three things are involved in the mechanism of instant healing and firewalking, as described in Huna:

1. Some intelligence wise enough to bring about the healing or temperature changes when requested to do so.

2. Some force or power to be used in making the changes.

3. The substances which are changed in the healing process.

Also the substances which are involved in the making and offering of the prayer. The three are the basic triad: Mind-Force-Matter.

There are nine elements in man, in the Huna system, with the human physical body to make a tenth. MIND IS DIVIDED INTO A TRIAD OF THREE GRADES OF CONSCIOUSNESS. FORCE IS DIVIDED INTO A TRIAD OF THREE VOLTAGES OF FORCE. MATTER IS DIVIDED INTO A TRIAD OF THREE DENSITIES OF A CERTAIN KIND OF THIN MATTER. The concept is simple and well ordered.

SECTION 1. THE ELEMENT OF CONSCIOUSNESS

We cannot use an effort of will or even hypnotic suggestion to the subconscious to cause fire immunity or instant healing, so we must look for a Higher Consciousness which is wiser and more powerful than we are. Immediately we think of God.

But this answer needs more understanding of the nature of God than most of us possess. Let us examine the god-concept of the reconstructed HUNA.

We begin with the idea that our minds are unable to grasp the true nature of God. The ancient kahunas said He was a triune being and that between Him and man were several grades of Conscious Beings. The grade of beings just a step above man were so difficult to imagine and understand that efforts to understand still higher levels were given up as hopeless. It was thought that, if mankind needed to have contact with the still higher levels, the closer gods would see to it that the higher gods were properly approached. That simplifies matters greatly. Now we can consider what has been learned about the beings in the level just above ours. By this we mean beings able to use a form of thinking or mentation next in line of superiority to ours.

SEEING INTO THE FUTURE is something we can try to do hours on end and fail to do. Our hypnotized subjects cannot do it upon order. But often the future is glimpsed by hypnotized subjects, by normal waking persons or in our dreams. Seeing into the future is not our ability, it is an ability of the God just above us. It has some mysterious way of seeing into the future, and it gives us our premonitions, dreams and visions at unpredictable times, never directly to the Auhane mind but by way of the Aunihipili. (These two parts of mind are not permanently united but are separate entities, as we shall see in due time.)

MAKING THE FUTURE is another activity assigned to the Conscious Beings just above our level. The ancients called these Beings na Aumakua. In psychology we may call them the Superconscious. A good term is Aumakua. Considered as a combined community of spirits or entities, they can be our Christ Consciousness or Universal Mind (Man is a trinity composed of three “selves” or spirits, the Aunihipili self, the Auhane self and the Aumakua self.) The FUTURE is seen in Huna to be constructed by the Aumakua. It lays out the main points in the life of the individual of which it is a part. But the day-to-day future is built by taking the thoughts, hopes, fears and plans of the lower two selves, the Aunihipili and Auhane, and using them as figurative “seeds” from which to grow the events of our tomorrows. We have FREE WILL in so far as we are allowed to think what we will, get into trouble, and do quite as we please in furnishing the materials which go (as if automatically) to make our future conditions and life events. This answers the problem of free will and predestination. Except for the determination of the long-term events of our lives, such as birth and race and place, we exercise free will.

INSTANT HEALING is obtained by deciding that we want a future in which we are not ill but healed. If we ask the Aumakua to heal a broken bone instantly and it is done, we can say that the Aumakua changed the future instantly for us in so far as having a broken bone is concerned. We may say the same of firewalking. There are other things involved in such matters, of course, but the point to be made here is that we, as FREE AGENTS, must decide what we want, and hold that decision, as the initial step in getting help from the Aumakua. (This applies to the HEALING OF PURSE AND CIRCUMSTANCES ALSO, a branch of healing even more important than bodily healing.)

THE FORM OF MENTATION used by the Aumakua includes ability to see that part of the future WHICH HAS BEEN CRYSTALLIZED OR BUILT for nation or man. There is much of the future of the individual created from day to day and changed from day to day as we change our plans and thoughts, so the UN-CRYSTALLIZED or un-built part of the future cannot be seen. The past can be seen. Things at a distance can be seen. The Aumakua seems not to be hampered by what we call “reason” or “memory,” which are the forms of mentation used by the Aunihipili and Auhane. We, as Auhane-mind selves, cannot understand a form of mentation higher than our own. We can only observe the things the Aumakua is able to do with its superior form of thinking ability, then draw what conclusions we may. God is unknowable to us. The Aumakua can be known in part. It is much like the relation between a man and his dog. The man looks after the dog and plans the “musts” in the dog’s life and activities. But the dog can do as he pleases for the most part. He may get into trouble, and then, if he is smart, run to his master for help. The master understands his dog. The dog knows a lot about his master, but because he has only a dog mind, many of the activities and purposes of the master must remain mysteries. This dog-master relation is also a good illustration of the relation of the Aunihipili self to the Auhane self.

SECTION 2. THE ELEMENT OF FORCE

We have seen that the Aumakua is the element of consciousness involved in instant healing and fire-immunity. Let us now consider the force it uses.

IN HUNA ALL THINGS ARE TRIUNE. There is always (1) a conscious being using (2) a force or power, to work with, (3) some form of matter, be it dense or etheric.

VITAL FORCE IS THE FORCE USED BY THE AUMAKUA. The triune man has three voltages of this electro-vital force. In the laboratory we have measured vital force in the body. It is of the three to four million volt level. Similar force is found in the brain, but its voltage has been stepped up a million volts to the next higher level. The Aumakua does not live in the body with the Aunihipili and Auhane selves and so has not had its voltage of vital force recognized as yet by laboratory men. Huna recognizes three levels, grades, or voltages of vital force, a voltage for each of the three selves or entities. The voltage used by the Aumakua is higher than that used as “hypnotic will” by the Auhane self, so must fall in the five to six million or “atom smashing” range.

ATOM SMASHING voltages of electro-vital force, used by the Aumakua, are considered to be the answer to how heat is controlled in firewalking, or both heat and cold are regulated when the material substances in a bone break are DISSOLVED TO ETHERIC FORM AND THEN RE-SOLIDIFIED as an unbroken bone.

APPORTS in spiritualistic seances are produced by thinning out the substance of the object or living thing, then transporting it to some other place and re-solidifying the materials. Spirits of the dead are able to get the aid of their Aumakua to produce apports and the phenomena of “transportation, levitation, materialization,” etc. The spirits of the dead are no more able to sense and recognize and understand the Aumakua than we, the living, are. They have tried to explain the phenomena which they are instrumental in producing, but their guesses do not agree. (In learning to use the Huna system it is to be expected that we, the living, will work with the Aumakua and produce such phenomena without the necessity of depending on the dead.)

The VITAL FORCE is made in quantity on the earth level. Plants have it. Animals and men generate it from the foods they use. The Aunihipili self in the body generates and uses the LOW VOLTAGE OF VITAL FORCE. This level of force is taken by the Auhane self and its voltage stepped up to the MIDDLE VOLTAGE OF VITAL FORCE which is used as the “will” to control the Aunihipili. The Aumakua draws vital force from the body and steps its voltages up to the HIGH VOLTAGE OF VITAL FORCE to use in instant healing and other things.

SECTION 3. THE ELEMENT OF MATTER

We have seen the grade of consciousness and the voltage of vital force involved in fire-immunity and instant healing. Now we come to the third element of the triad, MATTER.

There are two grades of matter or substance to be considered. First there is the substance in a broken bone or a diseased or deformed portion of the body. This is the easily understood matter which is dissolved into invisible etheric form and re-solidified as normal or “healed” bodily portions.

The second grade of matter is that thin etheric substance of which bodies are made for ghosts. Everything has a thin, shadowy body which is a MOLD OF EVERY MICROSCOPIC PART OF IT. Each of the three selves has a shadowy body. Consciousness and vital force cannot work without material, so even the Aumakua has to have a body, even if it be but an etheric one.

During life na Aunihipili and na Auhane interpenetrate the gross physical body with their shadowy bodies. At death the shadowy bodies are withdrawn and lived in on “the other side.” The Aumakua lives in its shadowy body all the time, never entering the physical body, but often touching it, especially during sleep. The halo above the heads of the saints in old paintings represented the Aumakua hovering over the saint in its shadowy body.

THE SUBSTANCE OF WHICH THE SHADOWY BODIES ARE MADE is ideal for the storage of supplies of vital force. It also is a perfect conductor, The spirits of the dead can take vital force from the living and store it in their shadowy bodies. With it they produce psychic phenomena of limited kinds, eg. moving tables.

The SHADOWY BODY OF THE AUNIHIPILI is a mold of every tissue of the physical body. This mold can be withdrawn almost completely from the body for a time without the materials of the tissues beginning to disintegrate. THIS MOLD is not tightly filled. It has no fixed form but can be stretched, elongated or made a different size. IT IS UNBREAKABLE. A bone may break but not the shadowy body part that is the mold of that broken part. Cancerous tissues may invade the shadowy mold but not change it. SO, THE PROCESS OF INSTANT HEALING IS ONE IN WHICH THE MOLD IS EMPTIED OF BROKEN OR DISEASED TISSUES AND IS REFILLED WITH BASIC SUBSTANCES TO CONFORM TO THE UNINJURED MOLD.

It may be added that the Aumakua can do many other things. It can, either directly, or through its associates of its high level, exercise control over weather conditions or over animal, insect or plant life. We cannot understand just how this control is exerted, but we can observe results obtained, which is, for practical purposes, fairly satisfactory. The kahuna of the Berber tribe known to W. R. Stewart, stated that, according to tribal history, the Great Pyramid in Egypt had been built by her kahuna ancestors. They got na Aumakua and associates of that level to cut the stone and transport it into place in the pyramid structure. Stone of a similar perfect cutting and placing is to be seen in Mexico and places farther south. While we have no way to verify statements such as those of the Berber kahuna, we know from the finding of modern Psychic Science that similar performances on a smaller scale are possible. Parts of stones have been used as apports, the parts being cut off with no seeming difficulty. The cut is not a break but leaves a smooth and sometimes almost polished surface.

PART III: HOW THE AID OF THE AUMAKUA IS OBTAINED

In the psycho-sciences, all of which are new and incomplete, we find no recognition of the Aumakua or its voltage of vital force. Naturally, there has been no effort made to find a way of making contact with the Aumakua or of getting its aid.

In religion, however, there are remains of a mechanism of prayer. It is to prayer that we must look when we turn back to Huna for a working explanation. This is the very heart of the basic system and it is with the prayer mechanism that experimental groups are to learn to work.

The Aumakua does not reside in the physical body, but outside of it. We do not know just where. But when we pray to it for aid we must be able to make contact with it and get our prayer considered. For this reason our first question is one of how the Auhane and Aunihipili can communicate with the Aumakua.

All communication between sentient beings must be done through thoughts, or words representing thoughts, or through thought symbols such as writing. Telepathy is a direct transfer of thoughts and is the method used in prayer to the Aumakua.

Everything has its shadowy body, including thoughts.

Thinking is done with the use of vital force, and vital force works only through matter, dense or etheric. Each thought, as it is formulated either by the Aunihipili or Auhane, or the two working in cooperation, is impressed on a microscopic portion of the substance of the Aunihipili’s shadowy body. THIS IS THEN A THOUGHT FORM.

Our thoughts come in trains or clusters and make bunches of thought forms like clusters of grapes. Each cluster is tied to the next by a tiny invisible thread of the same etheric substance. When we finish thinking a thought and it passes from the focus of the Auhane, it is taken by the Aunihipili and stored as a memory. The storage place of these memory thought forms is not the physical tissues of the brain, but the shadowy body of the Aunihipili. When we die the Aunihipili leaves the body in its shadowy body and is able to take along our memories because they are stored in the shadowy body and so do not decay with the brain tissues.

When a telepathic message of thought forms is transmitted, the sender does not give up his thought form or “forget” it. He may be said to keep a carbon copy for his memory files. In mind reading the mind reader reaches out and examines the thoughts or memories of another and brings back duplicates of them, otherwise the person whose mind was read would cease to have as a memory the item “read.”

The reason telepathy and mind reading are rare is because both must be done by the Aunihipili. The Auhane can direct the Aunihipili to send or receive a message but cannot do it for itself. In hypnosis, the operator reaches out silently or makes contact through the use of words, in either case planting thought forms in the Aunihipili of the subject. These may or may not be accepted and acted upon. As Dr. Rhine has pointed out in his work with telepathy, there can be no broadcast of thoughts in purely electric form because the matter of distance makes no appreciable difference, as it certainly would if electric power were sent out as from a station (We will see soon the Huna explanation of this matter.)

COMMUNICATION WITH THE AUMAKUA occurs naturally during sleep. We know that in sleep we frequently get dreams of the future. Remembering that the Aumakua alone can see into the future, we conclude that in sleep there is a telepathic communication with the Aumakua. Or there may be intimate contact between the Aumakua in its shadowy body and our own Aunihipili in its shadowy body, in which case our stored thought forms could be inspected on the spot.

It is in this contact at night that most of the thoughts of our days are averaged by the Aumakua and used in some mysterious mechanism to materialize corresponding events and conditions in our future. If we fear something, that fear may become a part of our future. If we change our plans and desires frequently, our futures become a jumble of conditions. Psychologists have to believe that perhaps as high as ninety percent of our ills and accidents can be traced back to thoughts from which they must have originated. If we build a picture of our future with bright plans and high faith, we must take care not to kick over the fragile “seed” structure by allowing ourselves a day of discouragement in which we doubt the efficiency of the practice of “holding the thought.”

Our entire lives are predicted by our thoughts. We may say that every thought is a prayer because it eventually is used by the Aumakua to determine the nature of the future being almost automatically built. This is a hard idea to connect with the belief in a loving god or Aumakua. We would expect love to cause the bad to be cast aside and only the good used in making a pleasant future. Experience teaches us that we are served with both good and bad.

As free agents we think into form the seeds of our futures. Only when we correct our thinking or ask the Aumakua to wipe out the bad and materialize a new and good set of thought forms can we get assistance. If it were necessary only to “hold” good thoughts to get them eventually accepted by the Aumakua and materialized into facts in our future, we would have a rather simple mechanism to use. But there are obstacles.

THE OBSTACLES TO COMMUNICATION are the complexed ideas or fixations of guilt or unworthiness, sin, doubt, fear and so on. The Aunihipili stubbornly holds to all its habits of thought. A habit of thought is partly the result of having very large clusters of strong old thought forms lodged in the memory. The instant we begin an action, mental or physical, which calls up those habit memories, we find a fixed set of ideas which are difficult to break down and replace. For example, those of us who have been reared in Christian beliefs frequently have complexes built in childhood with ideas of “sin” and guilt. We may have had an emotional strain at a time when we decided not to “sell all and give to the poor.”

Remember that when we make the thought forms of a prayer and try to communicate with the Aumakua to deliver the “prayer” directly, we MUST CALL ON THE AUNIHIPILI TO TOUCH THE AUMAKUA AND DELIVER THE PRAYER. IF THE AUNIHIPILI HAS A COMPLEX OF SIN, GUILT OF UNWORTHINESS OR DOUBT, IT WILL NOT DELIVER THE PRAYER. Or, it may deliver the prayer but ruin it by the inclusion of thought forms of doubt, fear and endless other contaminating things.

We have the task of clearing out of the Aunihipili entity any fixations. Na kahuna called this process “Clearing the Path.” This was the “path” of the prayer from the Aunihipili to the Aumakua.

THE FIRST STEP IN PREPARATION FOR COMMUNICATION with the Aumakua is to get the path of communication cleared. Several things must be kept in mind at this point. First, we must realize that man cannot “sin” against God or the Aumakua. We are not big enough or able enough. Neither can the flowers or insects or animals sin against Higher Beings. The ONLY SIN recognized in Huna is that of HURTING ANOTHER. And this sin cannot be wiped off (as long as it continues to hurt) by any means other than expiation. We must change our idea of the morals of the Aumakua as we go along. Our morals are filled with dogmas which must be examined and put aside if not valid. The “Do unto others” is sufficient. It is the kahuna, Christian and Buddhist command. The idea of Karma in which we pay in one incarnation for the sins of another, is not valid. It must be greatly changed (as must the general idea of reincarnation) to match the reconstructed Huna.

IF WE HAVE HURT SOMEONE unjustly there is nothing we can do to convince our logical Auhane that we are not guilty except to go and make amends for the hurt. Then WE know we are in the clear, but in the Aunihipili there may often remain weak or strong resultant guilt or unworthiness fixations. These must be drained off or sublimated to open the path.

THE HUNA METHOD OF DRAINING OFF A COMPLEX of this nature is one which was probably connected with the basic idea of sacrifice in the early days. The Aunihipili is illogical. It can only remember and use animal-like reason. It is stubborn. It can best be rid of guilt complex thought forms by the use of physical acts or stimuli accompanied by suggestion or auto suggestion of a mild nature.

Na kahuna usually made certain that all hurts to others had been expiated before going on to the complexes. To get rid of these ,the patient was made to observe a fast or do deeds of service for others or give alms until it hurt. These things were sacrifices. They were done with the thought of making redress for sins of omission or commission. The Roman Catholic Church uses penances in the same way.

The Christian rites of the confessional, penance and baptism for the remission or cleansing away of sin, are all duplications of ancient kahuna practices. If the priests could use light suggestions while sprinkling the individual with holy water, the water would act as a physical stimulus and help impress the Aunihipili that it was being cleansed of its sins. Other physical stimuli were used with their mild suggestion by na kahuna. Anything will do if it is physically impressive and contains a picture of something such as cleansing, washing or freeing.

THE USE OF A PHYSICAL STIMULUS, or a series of penances which act as a series of stimuli, is a very great help in getting suggestion to take effect on the Aunihipili. The use of suggestion by our psychologists would be greatly improved in healing if such stimuli were invented to fit various cases, and always used. Just to pray for forgiveness is not usually enough.

A TEST FOR A CLEAR PATH is the test of prayer. The Aunihipili is always linked up with the consciousness of the Auhane and feeding up memories to help furnish ideas and words with which to pray. If, therefore, when we pray, there is a guilt complex in the Aunihipili, our “CONSCIENCE” WILL USUALLY TROUBLE US. We will be like a naughty child called before a parent, who will hang his head in guild and remain sullen and silent. But if the child has been a “good boy,” especially if he has just finished an arduous task to please the parent, there is a joyous approach with an expectancy of praise and reward well-earned. It is the same with the man who has fasted and otherwise cleansed his Aunihipili of guilts. The path is open to the Heavenly Father-Mother, the Aumakua, (and through That to God if need be). If we have a correctly made prayer-thought-form with no doubts and fears ruining it, we have then the open path of communication to the Aumakua and can go forward in full faith and confidence. If, however, we have not learned to reach out and touch the Aumakua successfully, to give it our prayer, all we can do is to “pray constantly” never varying our prayer, and hope that when the Aumakua takes our daily thoughts to use to construct our future, our prayer will he included without having been too much altered by the Aunihipili.

The Huna TELEGRAPH WIRE USED IN TELEPATHY AND IN COMMUNICATION WITH THE Aumakua is next on the list of things which must be understood and used if instant answers to prayer are to be obtained.

The shadowy body of the Aunihipili is not only a mold of all the tissues of the body, a storage place of memories, a conductor of vital force, but it is the means of connecting us with things and people. It is sticky and when we see anything, it extends out with the sight and sticks a tiny thread of the invisible substance to the things seen. We shake hands and a thread connects us with the person whose hand we have touched. We touch anything and in this way establish a connection with it. Such connecting threads of shadowy body substance last for a great length of time and tie us into our surroundings so to speak.

The sound of Dunninger’s voice over the radio is followed back by the recipient in the audience to make a thread of contact with the mind of the broadcaster. Telepathic communication over fourteen thousand miles of distance between Sir Hubert Wilkins and his New York friend, Harry Sherman, was possible because they had between them threads of this kind.

These THREADS OF SHADOWY BODY SUBSTANCE act as guides when we order our na Aunihipili to reach out to touch someone. The contact once made, the thread is momentarily strengthened by pouring into it more shadowy body substance. This is projected from the shadowy body of the Aunihipili and na kahuna speak of it figuratively as “sticking out a finger.”

Once the thread is thus reinforced, it is a perfect conductor for vital force, and ON A CURRENT OR FLOW OF VITAL FORCE CAN BE CARRIED THOUGHT FORMS. A portion of the sensory organs can be removed from the physical organs and projected to the thing touched, through the projecting “finger.” (The sensory organs are duplicated in the shadowy body of the Aunihipili. After death we have the use of all the senses.) Things at a distance can be seen, touched, tasted, heard and smelled.

These threads bind the clusters of thought forms together as we store them in series in our memories. “Association” of memories is a matter of being able to pull the strings attached to one memory and draw up all associated memories.

A THREAD OR CORD OF THREADS connects us with objects and people often touched. Mediums sometimes can feel these coming from the region of the solar plexus. The mechanism of psychometry is to touch an object, then cause the Aunihipili to stick out a “finger” and follow the threads, which are attached to the object, back to the owner. The owner may be around the world in distance, or dead and living in his shadowy body on “the other side,” but he can be touched and his thoughts and memories inspected, his appearance noted and his surroundings sensed or seen.

THREADS OF SHADOWY BODY SUBSTANCE CONNECT US WITH THE Aumakua, and, if the Aunihipili has no hindering guilt fixations, it can be trained to put out a “finger” and contact the Aumakua, then send a flow of vital force along the enlarged thread to carry the thought forms of the prepared prayer.

THE REACTION OF THE AUMAKUA seems to be automatic. Perhaps there is more discretion used than we suspect,in answering these prayers, but in fire-handling, the Aumakua very seldom fails the performer who depends on instant and constant answers to mental prayers for protection. The prayers themselves become unconscious in so far as the Aunihipili has become trained to touch the Aumakua and present the often used set of thought forms of the prayer for protection. This is a prayer rapport, so to speak. When the hem of Jesus’ robe was touched, the healing was possibly accomplished by this habitual prayer action of the Aunihipili. It is recorded that Jesus felt the “virtue” go out from him and knew that someone had been healed.

THIS “VIRTUE” would be vital force, according to Huna. The Aumakua seems to need little vital force for use on its own level, but when it changes physical or dense materials, it needs a good force supply. This is usually taken from the individual making the prayer. Na kahuna used to order the Aunihipili to generate an extra amount of the vital force and send it flowing to the Aumakua with the prayer. There is nearly always a sensation of electric tingle as the vital force is drawn or sent out, usually as soon as contact is established. In fact, the tingle is the common indicator of contact with the Aumakua. The vital force has, of course, to be stepped up in voltage by the Aumakua to be used. (Vital force of any voltage, when used through the shadowy bodies or their protrusions, seems almost intelligent in its actions, although we know that the intelligence must be resident in the being directing the activity.)

Here are the several steps to be taken in making the Huna “prayer” for instant healing, fire-immunity, change in the future, etc.

(1) The Aunihipili must be trained to put out a “finger” or protrusion of its shadowy body and follow the invisible threads which will guide it to the Aumakua.

(2) It must be trained to send thought forms along the paths of contact, as in telepathy and mind reading.

(3) It should be trained to generate an extra supply of vital force on command, then to send it along the paths of contact as needed.

(4) If contact with the Aumakua is not made, the path must be cleared by removing guilt complexes from the Aunihipili.

(5) The prayer must be most carefully made, after due consideration of possible unexpected consequences should the prayer be answered. When final decisions are reached as to what is desired, the prayer is to be formed by wording it aloud three times over, using the will to impress the prayer on the Aunihipili and to build strong thought form clusters.

(6) The prayer, when thus made, is held in mind and the Aunihipili ordered to reach out and touch the Aumakua. When an answering electric tingle is felt, the prayer is recalled or even spoken again aloud so that it can be sent to the Aumakua with the extra supply of vital force needed to materialize the thought forms of the prayer into immediate or future events.

IF A PRAYER IS MADE FOR THE HEALING OF ANOTHER, this individual must be cleansed of all guilt complexes as a preliminary act, otherwise his Aunihipili will prevent the healing.

PART IV: EXPERIMENTATION AND ITS PROBLEMS

MORE DETAILS OF THE HUNA SYSTEM

IN ACTUAL practice it is anticipated that some individuals will excel in the work of calling down the actual healing action from the Aumakua. Others may be unable to do this, but will be able to get patients ready for the actual healing.

All experimenters will usually try to learn the simple movements of mind first, but will, at the same time, remember the necessity of working toward the end of contact with the Aumakua.

Experimenters with mediumistic ability will sometimes be needed to work with the less psychic members. It is probable that in cases of obsession, or attack by angry spirits from “the other side,” the psychic members will enlist the help of their spirit guides to “see” the spirit causing the trouble and to watch progressive results when exorcism is attempted by other healers. This is a special branch of the work and will be in the hands of those especially qualified to undertake it.

Obsession and the various degrees of “split personality” are accounted for by the Huna system (as it stands at this writing) in fair detail, but the study must be continued in this branch with experimentation helping to feel the way. It is clear that na Aunihipili and na Auhane are often separated from each other at death, and that, singly, they may attach themselves as “split personalities” to the living, or may completely obsess an individual. If there is amnesia in which a new and different set of memories arrive, it can be assumed that the Aunihipili has been displaced. Only this self can remember and store memories in its shadowy body. If there is a change in “personality” but not in memories, only a Auhane has been displaced. If both personality and memory are seen to change, there is a full exchange of selves in the body. Frequently the Auhane is forced to leave the body because of disease or injury, while the Aunihipili remains caring for the body and remembering, but with no Auhane there is no inductive or higher reason, so the insane patient is “irrational.”

In cases where there is this irrational type of insanity, and/or a complete loss of earlier memories, it would appear to be a definite matter of the human na Aunihipili and na Auhane abandoning a body (or being ousted from it in some way) and the body falling into the possession of something which may (1) be subhuman, or (2) may be a very young or injured human Aunihipili. Mediums (and even the insane themselves, when recovering or when their obsession begins) describe seeing these obsessing spirits. Some are distorted or grotesque or dwarfed, some blind, some with features hardly human.

The Huna system presents a theory of evolution in which units of consciousness evolve upward step by step from the group units of rocks and waters, through the vegetable kingdom, to insects, birds and animals.

Man has his three selves or separate spirits and each learns the lessons of its level and then Graduates into the next level above. As an illustration we may call the Aunihipili a first grade student, the Auhane a second grader, and the Aumakua a third grader. Each self is associated with the self next above it in the triune man. In this way the Auhane trains the Aunihipili so that it eventually is ready to become the Auhane of a savage and, when graduation time comes, is born into a savage body. It is then a Auhane and is ready to begin learning, through several lives, the use of inductive reason. In this new savage body there is a new Aunihipili which has just Graduated from the animal kingdom. It may have been the self in a very intelligent pet dog, and it begins its schooling under the new Auhane. With and above them is a Aumakua who, according to Huna, has not just Graduated into that level, but who has been taking a long training in being the oversoul of the lower kingdoms, perhaps as a group soul. (This group soul idea is not greatly important to practical work, but is very interesting.) The Aumakua is called “the trustworthy parental self,” and is supposed to have to demonstrate its trustworthiness before undertaking the supervision of human Aunihipili and Auhane selves.

From this school of selves there are those who “play hookey.” By accident or otherwise, the Aunihipili and Auhane sometimes get separated at the time of death, or when insanity is caused by disease or injury and the Auhane is forced out of the body. Na Aunihipili, when alone and not supervised by a Auhane, on “the other side,” are given to efforts to get back into a body as parts of “split personalities,” or as obsessing spirits. They attend seances and pretend to be normal two-self ghosts. They can read the minds and memories of sitters and will pretend to be a dead friend or relative, even some famous historical character. They are unable to use inductive reason and, while usually as friendly as a stray dog trying to find a new master, eagerly say what they think the sitter would like to hear. Frequently they are very hard to recognize for what they are and the bright banner of Spiritualism has been besmirched by their lack of logic, lies and trickery.

A most surprising situation is sometimes found in instances where the Aunihipili of some advanced individual has, after or before the time of physical death, in some way learned to contact the Aumakua and present to it both a thought form prayer and a flow of vital force. (Here we see another evidence of the Aumakua’s almost automatic response to this stimulus.) This Aunihipili has the memories of its past life and so does not forget the mechanism it has learned to use. It is, however, irrational and childish. It first finds a living person from which it can steal vital force, usually an adolescent boy or girl, and then gets into mischief. It makes its prayers and becomes more than the ordinary poltergeist (who merely uses stolen vital force to break or throw things). It becomes the super-poltergeist who can get fire-immunity, or who can apport fire or water or stones, or do other things. In Italy in recent years a child and her grandmother were bothered by such a spirit. Fire was constantly being kindled near them or in their beds or clothing. In other cases water was apported and used to drench the victims of the joke at odd times. In France paving bricks were apported and hurled in a stream at a certain house for some days and nights. They were apported through the roof and fell thudding inside the rooms, but they were dematerialized as swiftly, so the piles of stones never grew high. Similar cases of stone throwing have been reported from the wilds of Malaya and Java.

It is evident however, that the Aumakua exercises some control over such performances because no permanent injury is done those upon whom the tricks are played. (If a Aunihipili is using stolen vital force without contact with its Aumakua, it may move objects and sometimes come very near to injuring the living.) The Aumakua allows us far more use of free will than the average parent allows a child. In the animal world free will is allowed on a grand scale and animal eats animal, but the evolution of the units of consciousness is not greatly delayed. There are always fresh bodies to enter. Instincts, however, rule the lower kingdoms and in obeying the instincts little free will is allowed. Birds build nests after certain set patterns and in season fly north or south. There is order behind the seeming confusion caused by the evolution upwards toward the stage when a complete free will can be obtained. This final achievement may come after graduation from the Aumakua level; our minds are unable to reach that far and so we cannot be sure.

We are going to make the effort to learn to use Huna and regain the direct help of the Aumakua and its associates of its high level. It is very important that we come to know as much as possible of the actions of the Aumakua in the production of psychic phenomena, especially physical phenomena. Spirits who attend seances are not always what we should expect them to have become before they could contact, and gain the help of, the Aumakua. The spirit known as John King was given to boasting that he had been a murderous pirate in life. He was a rowdy who was not even slightly sanctimonious. His morals might well have been suspect. But, like the Aunihipili super-poltergeists just discussed, he was able to get Aumakua help upon request and produce exciting phenomena. Nearly all the phenomena of Psychic Science (excepting premonitions, ghostly appearances and the like) have been produced by spirits who are able to contact a living medium and use her vital force or that of a circle. A very few of these spirits are able to produce physical phenomena, (apports, materialization, etc.) but those must have learned in some haphazard way to touch the Aumakua and present the right thought forms, with vital force sufficient to get phenomena produced. The point is that none of these spirits know Huna. They have all tried more or less to answer the questions of the living as to how they produce the phenomena. Their answers have been as impractical (and often as illogical) as those given by living psychical researchers. In a hundred years of speculation not a single theory has been put forward which would furnish an acceptable explanation of more than a few simple items in psychic phenomena. In offering a general theory that covers the field except for the mechanisms of a few still dark corners, Huna promises to break the stalemate that has stopped Psychic Science for three decades. The same can be said of our badly stalemated Psychology and its allied sciences.

Religion has been stalemated for some time, the older forms for many centuries, and the newer forms which included modern psychological discoveries (New Thought, Christian Science, Unity, etc.) for about as long as Psychology and Psychic Science have been bogged down.

In the new religious forms, the mechanisms and theories of Huna were partly, if indistinctly, grasped, with the result that instances of healing body or circumstances are frequently recorded. Here we find much evidence of the fact that Huna, in white hands (the darker races are naturally more psychic, which is an advantage in some practices) will work. If so much has been done with such incomplete knowledge, a vastly greater accomplishment should be made possible now that we have more complete understanding of elements and mechanisms.

We should soon be producing the desirable phenomena of the seance room without calling on the spirits of the dead for help and without the need for a medium. We will endeavor to use the circle as a source of vital force, each sitter donating a little, and the leader of the group creating the thought forms of the “prayer,” making touch with the Aumakua, and getting its assistance (and that of its fellows) in healing projects. In England, during World War II, an experimental group endeavored to use Huna methods through the ritual of the Church to open the doors of heaven and invite the Poe Aumakua to take a hand in ordering affairs in the world. Unfortunately, it is impossible to know whether fortuitous turns in the struggle were aided or caused by such efforts. It was a splendid gamble and, considering the world situation since the war, might well be undertaken on a large scale lest the free will allowed us on this level bring us to ultimate social or even physical disaster.

We do not know to what extent we can depend upon the Universal Associate High Selves (or Beings above that) to help us work out a social system which will provide justice, freedom, and an order in which we help one another instead of competing selfishly and with the fierceness of the animal kingdom. The English group tried to call for the prophesied “World Judgment” to balance race injustices, no matter which races were found at fault and caused to pay a price for bettered world conditions. We can be safe in saying that, for a beginning effort the experimental groups, when organized to work on a large scale, cannot go wrong in formulating a “prayer” envisioning reforms which would tally with the Golden Rule. Even the negative version, “Do not unto others,” would be a great tool if we could use it. Later, as this study of Huna progresses, every effort must be made to see whether or not we can get from the Poe Aumakua glimpse of a perfect plan for a world social organization or, failing that, help in formulating a plan of our own which we can perfect in the course of time.

The Huna lore of old pointed to normal living as the great criterion. Each living thing was thought to be in its intended stage of evolution and there was sufficient time for all to grow upward. Family life was good. All normal living was good. There was no doctrine of asceticism and self-denial. There was plenty of time to grow to the stage where graduation into the next level of consciousness was due.

This is in strong contrast with certain dogmas which crept into Christianity and other early religions. The contrast needs to be stressed. All of us cannot “sell all and give to the poor,” else we would have nothing but poor beggars. All of us cannot leave friends and families and take the yellow robe and beggar’s bowl of Buddhism. All of us cannot become hermits living half starved in caves hoping to find God. The practice, so common in India, of leaving friends and family at forty and retiring to monastic life in order to “see God,” is not justified in Huna. In Huna, one teaches or helps or heals, each according to his ability, even when he has come to be able to touch the Aumakua, whether once in a long time, or at will.

PART V: HUNA AND THE SEVERAL RELIGIONS

THE ANCIENT system of Huna seems to have been known in full form in Egypt at the time of the building of the Great Pyramid. This would give us an approximate date of 2600 B. C. (There may have been “Atlantean” origins of Huna as far back as 50,000 B. C. This is all purely speculative.)

After the building of the Great Pyramid, named “The Light” according to the legendary oral history of the Berber kahunas, the Secret Lore, or “Light” as it was also called, disappeared with the tribes who knew it and who migrated largely to the Pacific or, in the case of one tribe, to the Atlas Mountain region of North Africa.

In Egypt the Huna lore was kept secret and the language (later the Polynesian) was never reduced to any form of writing. This language bears every evidence of having been the one used when terms for the several elements in Huna were invented. Small common root words were united to make longer words, each root describing some feature of the thing named. (Or some long and complicated meanings were represented by short symbol words used as a part of longer terms.) It is, therefore, evident that people speaking what is now a Polynesian language, were the original holders of the knowledge of Huna.

Otherwise the words would be artificial, or substitutes, and their root structure not uniformly a source of the full word’s meaning. The tribes who lived in or around Egypt migrated, touching India and other lands and leaving behind them parts of the original Huna which can still be identified in various religions.

In India there is a great similarity between the idea of Pranic energy and the three voltages of vital force used by the three human selves. Perhaps the division of the pranas into forty odd kinds (for taste, sight, hearing, etc.) came later when the practical use of Huna was forgotten (if ever fully known). The same may be said about the ideas relating to the three shadowy bodies inhabited by the three selves of man. In modern Theosophy, which is drawn from the several religious systems of India, we find the three shadowy bodies expanded to seven, of which some are supposed to house elements related to emotions or mind or to be of an “astral shell” type. The idea of thought forms was well preserved and, while not known in such detail as in Huna, was recognizable in terms of the Old Secret. The Bhagavad Gita speaks of our Aumakua, and of the two lower selves considered as a single self. The triune idea was perhaps known after a fashion, but was applied more to the gods.

The doctrines of reincarnation and karma, while enlarged, as were the ideas of prana and the shadowy-bodies, retained some of the original significance. In Huna, the matter of evolution through a series of incarnations was part of the general system, but the theory was made to fit the changes brought about in the course of Graduation from one level of consciousness to the next. It is apparent that it is not the same man who incarnates after a Graduation in which the Auhane and Aumakua have stepped up, leaving the Aunihipili to take over as the Auhane in the next incarnation, and a new Aunihipili to join the man from the animal level. The involutionary idea of a man being forced back to become an animal. In some incarnation cause of “sin” has no part in Huna so far as has been ascertained.

The doctrine of karma applies, in Huna, only to the law of cause and effect as it operates under the free will in single incarnations. After death the man makes a thought form world or “purgatory” in which he lives as in a dream, and there such things as he may have on his conscience haunt him until he has made what amounts to a retribution. As memories are not carried from incarnation to incarnation and, as no mechanism has been discovered for carrying the results of past sins or good deeds across, it would seem that what karma there may be must be in the hands of the Aumakua. Perhaps the Aumakua sees that we are punished for hurts done others in past incarnation but, in any event, the idea of karma would have to be made to apply individually to the three selves of man, as in the idea of reincarnation. It is evident that the law of justice in the animal world (to which the physical body and Aunihipili seem to belong) is quite different from the law of justice conforming to the inductive reasoning powers of the Auhane. The justice of the level of the Aumakua is probably still different. Be that as it may, Huna recognizes no karmic law which says that a man must be forced to suffer from illness, accident or social tangles to expiate past-life karma.

In Theosophy much stress has been placed on the Masters. Under Huna, a master would be one who was able to contact the Aumakua and get help of a “miraculous” nature. It is unfortunate that so little can be learned about these highly evolved legendary men or their activities. It is, however, very possible that men can evolve, come to know the Aumakua and Graduate to the levels above in orderly fashion, and still have no definite and detailed knowledge of Huna. In all races we have had our saints who have reached their elevated state through a deeper inner realization of the great verities, rather than through what might be called a scientific understanding of themselves and their elements.

IN CHRISTIANITY there is to be found much of the Huna lore, some things badly overlaid with dogma, or distorted, others in a surprisingly good state of preservation.

With the beginnings of the early Churches, many rites and practices were adopted which, while not well described in the New Testament as it has come down to us, belonged to Huna.

With the passage of time the rituals of the Church (Roman, Greek and derivative Churches) came to be used with little understanding of their original purpose. The injunction of Our Lord to go forth to all the world, healing and helping, could not be fully obeyed. The healing mechanisms were gradually lost until only their outward forms remained.

After the Dark Ages there were many who sensed this lack in the Church, and who tried to get back to the early and more practical doctrines by fresh studies of the Bible. The protests against priests and rituals rose in volume and Protestant Churches were formed. In these, the priests were discarded and the members tried to find God for themselves, through Jesus as the Son of God. The trend was back to the austerities. But still there was little healing of a predictable kind.

In modern times the science of psychology began to take wavering form soon after the discovery of mesmerism. Quimby, a New Englander, and after him, Mrs. Eddy, recognized and tried to use for healing the “Wisdom” and the “Power,” which was a recognition of the Aumakua and its high mana force. Elements from Indian sources may have given the idea of “holding the thoughts,” and a denial of unwanted conditions was used with even better results than might have been expected. In New Thought much the same methods were used, but with less drawing on Christianity in constructing new doctrines and dogmas. The Unity movement in Christian circles followed the trend with new applications of doctrines and dogmas. In many lesser Mental Science groups where a religious approach was kept, similar steps toward better understanding were taken. But as these were all steps largely made possible by the advance of knowledge in the science of Psychology, and as this science became stalemated some decades back and could offer no more guidance, the modern religions also bogged down, and then began slowly to freeze their dogmas and reject outside ideas.

For Christians, the understanding of Huna is not difficult. The teachings of Jesus have much in common with the older lore. Jesus demonstrated ability to contact the Father at will and, in explaining the miracles, pointed out the fact that it was through the Father that those things were possible. Na kahuna believed that instant healing was possible only through the Aumakua, which was to them the Aumakua or “Older, most trustworthy parental” Self. As the Christ, Jesus is often considered universal in nature. Na kahuna believed that all na Aumakua were so closely related that they could as one unit aggregate of consciousness, and thus take on the universal aspect, even while remaining individuals.

Jesus was closely identified with the Father, being a very part of Him, or Son. The Father worked through him and seemed to be in him. This feeling that the Aumakua is inside one, is explained in Huna as a sensation experienced when contact with the Aumakua is made, through the mechanism of the connecting thread or cord of aka material. Thought forms of future events are brought to us from the Aumakua along this cord and are presented to the focus of consciousness of the Auhane, “inside” us. We do not get the impression that our premonitions or premonitory dreams come from without, but from within our own physical bodies in some mysterious way. (It may be, however, that, at rare intervals, the Aumakua actually may enter the physical body in its aka body.)

Jesus told of the love and the joy of the Lord. Worshipers of many faiths have felt the sudden emotional surge of love, joy and devotion that comes to bless the devotee. Na kahuna knew it. It is the reaction of the Aunihipili when able to contact the Aumakua. We, who are the Auhanes, have no ability to cause emotion. That is part of the mentation peculiar to the Aunihipili. But we can and do share the emotions generated or felt by the Aunihipili. The joyous emotional upsurge, like the feeling of an electric tingle, are common indications that we are in contact with the Aumakua. This is our most tangible sensory proof of the verity of the Aumakua (or the “Comforter” of Christianity. The Aumakua is also the counterpart of the Holy Spirit in Christianity.)

In India a religious state known as samadi is attained. It is this same emotional joy and love and devotion. But contact of this nature is not made through religion alone. The telepathic experimenters and others, working with psychic abilities, often report such contact. It is unpredictable in its coming, but unmistakable once it comes.

In Upton Sinclair’s book, Mental Radio, his wife has been quoted as she writes of her methods of using telepathy. She speaks of the conscious mind and the subconscious but knows another consciousness which she calls “The Deep Mind.” She tells how she finds the telepathic impressions from the subconscious (our Aunihipili) dim, fragmentary fleeting and not always accurate. But sometimes the “deep mind” seemed also to answer her questions, and its answers are unmistakable, clear and convincing. With these answers there comes a great feeling of “gladness,” and in describing this type of experience on page 201, she undoubtedly shows that she has frequently touched the Aumakua.

In healing work, Jesus at times used a physical stimulus to accompany words and commands that unquestionably may have had strong powers of suggestion. Recall the blind eyes covered with a mud made of earth and spittle. This is similar to the kahuna use of a physical stimulus to accompany and strengthen suggestion.

Jesus sometimes forgave the sins of those about to be healed, but not always (see the case of the blind man). Na kahuna ordered their patients to make amends for hurts done others, then used some physical stimuli to aid suggestion in draining off guilt fixations. (So that the Aunihipili of the patient would be restored to a condition in which it could be healed by the Aumakua. This condition was one in which the “path” of contact with the Aumakua was said to be “unblocked.” It was the condition of feeling oneself cleansed of guilt. It was a condition necessary to the restoration of faith, without which no healing was thought possible.)

The concept of “salvation” is not a definite mechanism in Huna. It was believed that men could, however, be greatly helped and saved much stumbling about, if they could be told that there was an Aumakua and that it could be touched and asked for aid and for a certain degree of guidance-under-free-will. This belief was expanded in India to become the salvation to be obtained by breaking the chain of reincarnations. The grip of karma was to be broken through having all sins worn out by suffering.

In Christianity we find only indefinite traces of the doctrine of reincarnation. Karma is found only in the day to day application of the law of atonement for sins. The Jews hoped for a Savior to redeem the race from bondage. The redemption in Christianity was from accumulated sin, a slightly similar idea to that of karma.

Jesus, as the Christ, can well be understood in terms of Huna. In Huna we cannot pray directly to the Beings higher than the Aumakua. We must ask the Aumakua to exert its superior mind power in our behalf and, so to speak, send on any prayer or praise of ours which should go to God or Higher Beings. Christians are, likewise, directed to address all prayers to God through Christ. Jesus said that he would pray to the Father for the disciples, and in this aspect he stood as the Christ or Aumakua, if we are to judge by the light of the Secret lore.

The externals of the reconstructed Huna system are cold, but within lies all the possibilities of those deepest, warmest responses to the Aumakua. In the old religions, even when stripped of healing, there has remained something so mystical and deep that even when dimly sensed we are swept by waves of nostalgic longing to get back to some greater verity of being.

The new church, the “Huna Fellowship,” has been envisioned as one in which the lost things will again be known and used. In it we will perhaps get quickly back to those nearly lost verities of experience, restore our touch with the Aumakua, and through it with Ultimate God. To those of us for whom religion has been a deeply integrated part of our lives, the prospect of such a restoration has about it a breathless quality of expectation, a quality of upward surging. It will not need to be described for those who feel it for themselves.

PART VI: THE EXPERIMENTAL APPROACH TO HUNA

THE PROOF of the pudding is in the eating. The proof of the correctness of the reconstructed Huna system is its workability. Huna worked for na kahuna. It should work for us.

A long and detailed explanation of how the conclusions concerning the elements of Huna were reached may be of academic interest in years to come, but at this time experimental groups have agreed to accept all conclusions as tentative and see if they are workable in practice. Additions and corrections to conclusions can best be made during and through experimentation.

Very little has been learned about the methods used in former years to train na kahuna. In Hawaii the children were sometimes taken to the mountains by their kahuna teachers and taught the lore. But the only thing recorded was that the training began at about the age of thirteen, and that its first stage of success was indicated when the youngster could hold in his (or her) hand a small piece of fragile pumice stone, say a “prayer” and cause the stone to crumble into dusty particles without using physical force.

In beginning her instruction of W. R. Stewart, the Berber kahuna gave daily talks on the legendary history of the tribe and began at the top of the theories by discussing the concepts of God, then of each level of consciousness and being below, bringing consciousness down to its deepest immersion in matter and starting it on the upward swing. At the beginning period of the training she took the young Englishman and her daughter to hilltops and there showed them how to contact the Aumakua level and the beings who directed lower forms of life (Akua Makua). One day she asked that birds be instructed to gather at the hilltop, and very shortly a large number of birds of various kinds gathered. She asked the Akua Makua to show itself as a form and they saw a dim outline of something that had a human face but a large bird-like body.

Snakes were called together, on another day, and within an hour a surprising number of them were to be observed on the rocks or soil or in the bushes. They did not come near the three who sat on the crest of the hill and departed swiftly as at a given signal. No Aumakua was seen at that time.

Stewart was unable to explain, in later years when telling of his experiences, why his teacher had not foreseen the danger of a stray bullet, the bullet which killed her before her instructions had reached the practical stage of the training of her pupils. He expressed the opinion that she had failed to ask to be shown the future, not anticipating a danger so remote.

An interesting point in the preliminary teaching of Huna theory was explained by this teacher. She said that it was taught that in the course of evolution the animal called man became ready, and then a god came down and assumed the place of a Auhane, living inside the animal body, training the Aunihipili, and causing changes in the brain to enable inductive reason to be also the “will.” The animal mate of the first human was soon put into a deep sleep and the Aumakua into male and female parts, the female part entering the female body. The teacher thought this old Huna legend was the original of the Adam and Eve story. She pointed out the significance of the division of the Aumakua, by saying that when it was divided into two parts to rule over two animals of opposite sexes, it lost its god-like powers. It could no longer see the future without help from above, nor could it change matter or directly control nature. This was, she thought, the original idea of a god incarnating in a man animal, and so making the supreme sacrifice of itself, to make possible the salvation or continuing upward evolution of living things on the earth.

When Stewart mentioned the idea of “soul mates,” she said that all consciousness was male-female. Human bodies are presided over by a mated pair of na Aunihipili came together only superficially. Na Auhane could think identical thoughts and could come more closely together. As na Aumakua, perfect union could be attained through an interblending of aka bodies and a union of consciousness. This interblending, she said, enabled the creative work of the highest order to take place. It was her practice to “pray” that her Aumakua Mother-Father parts come together to hear her further requests and take action of a “magical” nature on them.

Continuing her account of theory, he pointed out the fact that all telepathic and other actions of mind or aka body materials was greatly easier and more perfect on the level of na Aumakua, thus became possible for all na Aumakua to form a single interlocking unit (we would say, a Christ Consciousness or Universal Mind in our new Christian religions), but at the same time, paradoxically, the unit Poe Aumakua retained their individuality. Because of this close association of Aumakua units, the thoughts of people on the earth level were considered in their relations to others, and their combined thoughts evaluated to make their futures. The future of each person is dependent on what his associates, or even strangers, do as their individual futures unfold. In other words, our futures are made for us in relation to our associates and through some form of cooperation of na Aumakua of ourselves and associates. This rapidly becomes such an involved mechanism that we are forced to remember that we can have but a very vague understanding at best of the Aumakua and its powers and form of mentation.

It is because of this inability to understand the Aumakua level and its ways of doing things, that we make wild guesses and these guesses become fresh dogmas which gradually snow under the basic things.

In Hawaii from the time that Dr. Brigham began the present investigation, no kahuna ever revealed the Huna lore to any extent. They spoke of the two lower selves and of the Aumakua, which they referred to as one of the gods or “the god.” Not GOD. W. R. Stewart made a study of the common and religious secret (Polynesian) language in order to understand his Berber teacher, and thus was told in detail the exact meaning of important words. But in Hawaii neither Dr. Brigham (nor later, the writer) could have understood the native words, even if used to explain Huna. (Of course, there were no counterpart words in English known to na kahuna which would have enabled them to describe the lore.)

Missionaries arriving in Hawaii in 1820, soon made a dictionary of Hawaiian words, but at that time there were no words in English for such things as the three selves and their aka bodies and the three voltages of mana, nor for thought forms or invisible threads of aka substance. The words for the low, middle and high selves were, respectively, Aunihipili, Auhane and Aumakua. In the dictionary (still in use today) these were assigned the meaning of some variety of ghost or spirit of one deceased. The three terms used for the three mana voltages, low, middle and high, were, respectively, mana, rnana-mana, and mana loa. These were translated, in the order given, (1) “supernatural power,” (2) “to branch out and form several divisions” (which was the symbolic stepping UP of voltage), (3) “strongest or divine supernatural power.” (Of interest here is the use of mana with the causative: ho`omana, which means, “to worship.” This is another example of the kahuna use of words as symbols of more complicated mechanisms. This “worship” is the act of generating an extra supply of low voltage mana, then making contact with the Aumakua and presenting the prayer thought forms, with the supply of mana, to be stepped up in voltage and used to materialize the prayer into fact.)

It was not until late in the investigation of Huna that the writer discovered how badly the words used by na kahuna had been mis-translated and misunderstood. It was only then that fresh translations from the roots of the words, and studies of the symbol meanings of terms, gave an insight into the significance of observed practices. In no long time the system was uncovered in outline. Later, the information held by W. R. Stewart added greatly to the outline, especially in its theory and in the matter of the origins of Huna.

Until a little headway had been made in the West toward developing the psycho-sciences, it would have been all but impossible to reconstruct Huna. However, with a partial understanding of the sub-conscious and conscious as parts of mind, of manas of two voltages, and of mesmeric and hypnotic forces of suggestion, it was possible to see that in the beliefs and practices of na kahuna (and words used by them) there were to be found definite parallels for our psychological ideas. At first an attempt was made to fit the kahuna ideas into the modern ones, but soon it was realized that the task must be reversed and modern ideas changed and expanded to fit those of na kahuna. The same thing occurred in examining the materials of Psychic Science and those Huna ideas retained in recognizable form in religions.

In the New Testament there were many passages which, when Huna was understood, could be made to fit neatly into the Huna meaning. But before Huna is understood, the meaning was not such that it could be used to add clear and definitive parts to the old lore. For instance:

In Luke 8:5 to 16, we read the parable of the sower and that the disciples were told, “Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.” A study of these several passages would seem to promise a glimpse of the mysteries. With a knowledge of Huna one can open up the possible meaning of the parable.

In the parable the sower scattered seeds, some of which fell in good soil and grew, some of which fell on barren rock and withered, and some of which fell among thorns and were crowded out. In kahuna lore we have the idea of the thought-forms of prayer. These have to be carefully constructed to include no thought of doubt or fear or of a contaminating negative nature. This prayer must be planted in the correct place, or aka body of the Aumakua. If it is scattered elsewhere, it falls on barren rock. If the prayer includes doubts and fears, these can be said to “crowd out” the desirable thought forms.

In Hawaiian, the word for “seed” (a symbol of the thought forms) is ano-ano. This word and its root, ano, give several meanings when translated. The following list of meanings taken from the Hawaiian dictionary will show how this word can be used as a symbol to cover much of the mechanism of creating and offering a thought form prayer.

1. “A solemn stillness. A sacred place.” (Note that this sacred place is the Aumakua to which the prayer is directed.)

2. “Expression of certainty of something doing or to be done.” (Note the faith indicated here.)

3. “Now, at this present time, immediately.” (Note the idea of the instant reaction of the Aumakua in answering the correctly made prayer.)

4. “Seed or seeds.” (Note: This is the basic symbol of thought forms in a prayer.)

5. (Root ano alone). “The meaning of a word or phrase. Likeness or image of a thing. The moral quality of an action, as good or evil, or the moral state of the heart. To change or transform. To change the external appearance. To set apart or consecrate for a special purpose. Doubt or fear.” (Note how these several meanings can indicate some phase of the making of the prayer thought forms. The guilt complexes are implicated in the “moral” element. The image of the thing or circumstances desired, is found in the thought form prayer, which is transformed or changed into the answer to prayer by the Aumakua. In making a prayer, the element of fear or doubt must always be present and can never be safely ignored, for if there is a thought form of doubt or fear mingled with the prayer inadvertently, it is a sowing on barren rocks or among thistles.)

Similar studies of many Hawaiian words used by na kahuna have been a great help in understanding how they thought and what they believed.

Our experimental groups will have to blaze a pioneer trail through the wilderness ahead. Fortunately the mechanisms of Huna are simple enough to be understood, and the materials upon which they rest are sufficiently logical in nature as not to cause their rejection before they are examined and compared. There is no necessity to affront our reasoning selves by a denial of the reality of the world about us. To understand the ability to see into the future we do not need to try to see time and space as a single fourth-dimensional entity . Free will and predestination need no longer be stumbling blocks. The dogmas of “sin” boil down to simple concepts and take on new meanings since we know the nature of the complex.

An experimenter may be of any religion or hold any set of scientific convictions, but will, of necessity, have to set his or her previously gathered convictions to one side while considering Huna and experimenting with it. This ability to be of an open mind is important.

As few of us have a natural ability to use or produce the simple movements of thought forms, aka body materials, or manas, these abilities must be learned.

There is, of course, nothing to prevent an immediate effort to contact the Aumakua and obtain fire-immunity or instant healing, but it is thought that, for the average person, this effort should at least be made parallel to growth in simpler abilities.

Fortunately for us, these first steps are not new or incredible.

There is a fine [body of] literature to tell us the experiences of others in learning to use telepathy and mind reading. We need only study those accounts and read into them the elements from Huna which better explain their mechanisms. Any library will have at least a few books on these subjects. Upton Sinclair’s, Mental Radio, Eileen Garrett’s, Telepathy, and Dunninger’s, What’s On Your Mind, are excellent, as are several others. Dr. Rhine’s on Extra Sensory Perception are heavier but useful. Experiments along these lines – a daily practice is indicated – will also bring some clairvoyance, in which distant scenes may be observed or visions of the future may well up from storage in the Aunihipili (or come directly from the Aumakua through the Aunihipili). Psychic abilities of other kinds may also begin to show themselves, and even the presence of those on the “other side” may be noticed.

For those who wish to invite dreams of the future, and through them an early but unpredictable contact with the Aumakua, Dunn’s book, An Experiment With Time, will give a simple method which has repeatedly been demonstrated by readers on first trial.

Everything is grist for the experimenter’s mill. He may invent new practices to develop his abilities. There are few limitations in this new field where each individual is a pioneer.

“STICKING OUT A FINGER”

A slightly different development is needed to be able to cause the Aunihipili to protrude a part of its aka body to a slight, or greater, distance. Na kahuna speak of this as “sticking out a finger” of the aka body.

With this “finger” must be projected a fractional part of the five senses, which are naturally resident in the aka body (and which are removed from the physical body at death). These senses are usually tightly integrated with the organs of sense in the physical body, and it is only after some practice that most of us can protrude a “finger” containing some shadowy body sensory organs.

This training can be begun by trying patiently to get the Aunihipili to go out and get an impression of some object, concealed in a paper box or container, then bring the impression back to show the Auhane. The order is, “Go sense it, and then come back and show me what it is.” (One experimenter found that his Aunihipili went out to see what was in his row of small cardboard boxes, but did not understand that it had to make an image of things seen, to show to the Auhane.)

The Aunihipili is much like a dog who chases a ball, but does not bring it to his master until patiently coaxed. The Aunihipili is like an animal and must be treated with kindness and coaxed. If suggestion or auto suggestion is used in this training, it must be acceptable to the Aunihipili or it will reject it and refuse to take part in the work. If the work is made into a game, it will go much better.

Under hypnotic influence or when in a trance condition, individuals have often been able to see with the eyes closed, or through the skin. The shadowy body of the Aunihipili can be projected to a distance during sleep to use the five senses in observing distant things. (See Astral Projection by Carrington and Muldoon.) The blind now are taught successfully to project “fingers” of the shadowy body to sense the location and nature of obstacles placed before them. (This adds to the theory that an echo of sound is caught by a mysteriously quickened sense of hearing and used to locate and identify the obstacles. Sound only helps in projecting the “finger” in the right way. The failure to sense obstacles in a snow storm with a silent fall of snowflakes, may not be the fault of the silence. It may be the difficulty caused by the multiplication of small moving objects between the blind person and larger obstacles.) A “finger” can best be projected following the guidance of a shadowy thread or sound track, but can also be projected at random without them.)

In this projection practice, the experimental groups just formed at the time of this writing, used sets of five small pill boxes, placing a variety of small objects in them and mixing the boxes around with closed eyes. Fingers were laid on the boxes or they were looked at from a short distance. Several experimenters learned almost at once to project a “finger” and get a sensory impression of the contents of these boxes. No one was perfect, but one young lady successfully picked out a box containing keys five times in succession. Another correctly identified five out of six objects in one try. Objects were twice correctly identified on first try from across a room. It is most exciting to find that one has these abilities and to watch them begin to develop and show themselves. (It will be still more exciting when one can place a hand over a flame and not be burned, or cause instant healing.)

As experimental groups progress in their training, there will come the fascinating effort to see if we can contact the Aumakua and get apports, materializations – the physical phenomena of the seance room, but WITHOUT the mediation of spirits working through mediums.

Experiments will be made with the curious properties of the mana force, especially as it is projected “fingers” partly filled with ectoplasm substance, (slightly densified or thickened shadowy aka material) body. Baron Eugene Ferson demonstrated some of the curious properties of this mana force of ours. His books may be found in some libraries. Other studies of the force may be found recorded in Nandor Fodor’s excellent Encyclopedia of Psychic Science, or in some of the many books on psychic phenomena. Na kahuna made use of this mana in several ways, and we may be able to do much with it. The mana is increased in the body by a simple act of will. A variation of the Ferson method works well. In it, one stands with hands outstretched at the sides at shoulder level, and with feet well apart. One then makes the affirmation, “I am accumulating a large extra charge of bodily mana. I feel it tingle in my hands.” One soon learns the trick, or rather one’s Aunihipili learns it, and the presence of the extra charge creates a tingle in the extremities. If a person or animal is stood before one so charged, and facing away from him, hands may be placed on the person’s shoulders or on the animal’s rump and, when drawn away slowly, will exert a strong magnetic pull on the person or animal. (Max took Baron Ferson’s course, The Science of Being, while still a young man in Honolulu. He and a friend of his experimented with Ferson’s techniques. Max obtained a small puppy, and built up a surcharge of mana, and was able to pull the puppy backwards across his linoleum floor in his kitchen several times before the puppy grew tired of the “trick” and turned around and bit him!) There is much in this corner of the field yet to explore.

Normal health and mental balance are necessary qualifications for anyone who proposes to carry on experiments. If the work leads into psychic experiences where the spirits of the dead (or Aunihipili spirits) are seen or felt, great caution should be observed, and the help of an experienced medium obtained if further work in this direction is to be carried out. While lack of fear is in itself a protective element, one should know when to let well enough alone. Obsession is possible.

Deep breathing exercises often help to get one ready to begin experiments. Accounts of the uses of this simple mechanism will be found in many of the books on telepathy and mind reading. Deep breathing with a willed effort to accumulate an extra charge of mana is good if one is to use any form of auto suggestion to try to get the Aunihipili to act as desired. The breathing is an excellent stimulus to accompany auto suggestion, as are spoken words of command.

The yogi of India have learned to breathe deeply for a time and suggest themselves into a deep trance condition. It is probable that an excess charge of mana may be taken by the Auhane and raised in voltage to use as a power in giving suggestion to the Aunihipili. Na Aunihipili and na Auhane are driven apart by the impact of a very large charge of vital force from without. This may come from a mesmerist and need not be accompanied by the transfer of thought forms in suggestion. Hypnosis, on the other hand, uses far less vital force and either worded or silently projected thought forms of suggestions. Na kahuna in Hawaii in the old days used their wills to cause very large charges of vital force (low voltage) to enter wooden sticks. They could toss these sticks at the enemy during battle and, upon contact, rendered the one touched unconscious. The American Indians had medicine men who could accumulate such a charge of vital force that at contact through a finger placed on the chest of a strong brave, the brave would be rendered unconscious. In raising the dead, a large supply of mana is poured from the hands into the dead body and the Aumakua is asked to restore the conditions necessary to life. Na Aunihipili and na Auhane belonging to the body are called and commanded to make their way back into the body. Dr. Brigham watched this process and made note of the odd fact that the spirits (na Aunihipili) were ordered to reenter the body through one of the great toes.

Incredible as such operations may seem to us, we must take care not to crystallize our ideas of Huna. We do not know where the limit of actions may lie, nor what limitations are natural to the Aumakua. By no means should we put an arbitrary limit on phenomena until there is evidential reason for doing so.

The reconstructed system of Huna is a religion, as it always was in its original form. Religion is a belief in Higher Beings and a Supreme Being, as we accept the idea of religion today. But in essence, religion is the science of man and his relation to Higher Beings. Huna includes all that relates to the knowledge of man and his three selves, all that the Auhane can grasp of the nature of God, and even all that the Aumakua can reveal concerning Beings higher than itself.

We will try to reconstruct Huna in its works, philosophy and organization. We will have our Church and our healers or “priests,” classified according to their degrees abilities and duties. We will have our laity. We will have everything but the old cult of secrecy. Surely humanity has advanced to the point where all are entitled to know as much of any truth as they are able to grasp.

The new church, the “Huna Fellowship,” is being incorporated as a non-profit organization under the laws of the State of California.

How long it will take to complete the experimental work is hard to predict. At this writing it is just being organized. Word will have to be spread of the project and its materials. Many shoulders must be put to the wheel.

Membership in the Huna Fellowship will be open to all applicants of sound mind and morals, regardless of religious or racial affiliations. Experimental members will give what time and talent they have to experimentation. Sustaining members will offer their various contributions and help, and encourage the experimenters. Associate members will do what they can, watch progress sympathically, and spread the news of the rediscovery of the Huna system. All members will be eligible for such benefits as may be made available when and if healers are developed.

In due time it is anticipated that a foundation will be established for, or within, the organization, and places be provided for church use and hospitalization.

As there is no necessity for the denial of the reality of physical or social ills, in so far as Huna is concerned, these things can be approached in the ordinary way. It is only when ordinary remedial means fail that recourse must be taken to the psycho-religious healing practices of Huna. Of course, the day may come when people learn to contact the Aumakua for themselves, and will heal all their ills through its help, but that day is hard to imagine.

In practice, physicians of the several schools, psychologists, and healers will work together. Much of the healing done by na kahuna was of the slow or psychological kind. This form of healing may turn out to be a great help to medical, surgical and manipulative healing.

Patients applying for healing will probably present medical records, then be conditioned by psychologists to get them free from guilt and other hindering complexes. This will save the time of those who will then contact the Aumakua and construct the prayer for instant (or less than instant) healing. There must be no retrogression. All available knowledge must be used wherever possible.

One definite innovation, however, will come in the healing of social tangles and circumstantial ills. Healing in this classification will begin directly with the use of psychological conditioning after a preliminary study of the individual case. A decision will be reached by the joint efforts of patient and psychologist as to just what changes in conditions are to be requested. After that, the healer will take over to complete the work of presenting the prayer for a changed “future” to the Aumakua. Work under this classification is of far more importance than would appear at first glance. It has many ramifications. Its implications are great and vital to health and happiness.

The prospect before us seems very bright indeed. At last we have before us a basic psycho-religious system which seems to be a serviceable restoration of Huna. We can be certain that this system was not merely a jumble of dogmas and superstitions. In it we have at last a system known to have worked right up to modern times in the hands of the kahuna firewalkers and healers.

Even more encouraging is the fact that we have the scientific knowledge which may help us begin bringing the ancient basic system to further perfection and workability. We inherited Mathematics and Astronomy from the elder races, and we have been able to bring both to much higher stages of development.

In any event, a start is being made. It may be that too few will take an interest in the project to forward it to completion. It is possible that it will have to be dropped now, and left to some future generation to take up and carry forward. On the other hand, if there are a sufficient number who can see the shining possibilities and who will set to work with a will, spreading the information about Huna and the experimental project, there could result, in a very short time, an organization of such size and scope that undertakings which are impossible at the moment will quickly become accomplishments.

It is greatly to be hoped that wide interest and eager enthusiasm will enable the work to move swiftly forward on such a scale that, in some one of many experimental groups, the way back to the workable Huna will quickly be demonstrated. There are so many who need help. Some cannot wait too long for it to come. Love and compassion urge us to make haste.

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