HV Newsletter #7 – Summer, 1973

Huna Vistas Newsletters


Dr. E. Otha Wingo, Research Editor
126 Camellia Drive, Cape Girardeau, MO 63701 USA


Dolly Ware, F.H.F., Curator
1501 Thomas Place Fort Worth, TX 76107 USA




An article appeared in the Wall Street Journal some time ago lamenting the fact that Bible sales had fallen off as religious influence on Americans dwindles, while sales of books in general are rising rapidly. Gideon International complains that

hotel guests leave damp whiskey glasses on their hotel Bibles and in motels guests rip out pages for telephone numbers. Worn and mutilated Bibles end up in prisons where Gideon officials say convicts use the thin paper to roll cigarettes.

Though the King James version is still the leading seller, modem translations such as the Today’s English Version are very popular. But publishers prefer the 17th century Protestant version because it isn’t copyrighted and can be reprinted without royalty payments. It might be noted that the King James version was commissioned by the king because the Geneva Bible had marginal notes questioning the divine rights of kings.

The breaking of the Huna Code brings an entirely new viewpoint in reading the Bible. Even with the many, many translations, the basic Huna beliefs can be easily grasped. While going through treasured letters of Dr. Max’s, I ran across his “tinned” letter explaining in Huna terms the Garden of Eden.


by Max Freedom Long July 18 – 28, 1952

I have just come up for air to begin answering accumulated letters after getting off Bulletin 82, and in order to make this tinned letter more worthwhile, I want to tell you the story of the GARDEN OF EDEN as the translation of the words from the Bible account into the Hawaiian words, with their roots and many Huna meanings, shows it to be in terms of the SECRET lore.

God made Adam and placed him in a garden where there was a tree of good knowledge. The tree is la-au, which means a flow of light along the aka cord, or a mana flow. Garden is ki-ha-pai in the Hawaiian. From the roots this means “to squirt water” — a sign of sending mana up the aka cord to the High Self; “to breath hard,” symbol of accumulating mana and sending it; and “clusters of fruit,”

symbolizing the thought-form clusters which make up the mental picture of the condition we wish to have brought about in answer to the prayer we make. The roots, ha-pal combined mean “to lift up,” symbol of lifting or sending up the mana flow, carrying the “seeds” or “cluster” of thought-forms of the mental picture.

Soon, Adam and Eve sinned by eating the forbidden fruit of the tree. This seems a very strange story, but Huna explains it. The serpent was a moo in the Hawaiian, and this word also means “path,” and that is the symbol of the aka cord.

Moo also means “to dry out,” which is the symbol of removing the mana from the aka cord so that it cannot flow along the path to the High Self. The serpent is also the symbol of the fixation or complex. So we see that what happened in the hidden allegory is that the sin was that of hala or hewa — “to make a mistake” and “to miss the path.” Also, the wisdom of the serpent made the woman, and in turn the man, BELIEVE that the serpent was right and God was wrong about the tree. This tells us that as early as the writing of Genesis, it was known to the kahunas that when any belief becomes complexed and fixed, be it a correct belief or a “mistake,” it is believed by the man even if God says it is wrong. The low self holds the complex as a memory which has not been rationalized by the middle self, and it hides it deeply, reacts to it violently when it is triggered, and refuses to listen to anything said contrary to the fixed belief.

So God drove Adam and Eve out of the garden. In other words, he cut them off from reaching the tree, which symbolizes the fact that the fixations prevented the mana and thought-forms from being sent along the aka cord to the High Self. The low self will not try to send the prayer when it has (l) a sense of guilt or shame, or (2) when it has fixed and complexed ideas which are of such a nature that they get twisted around to cause lack of faith, fear or a host of related ideas.

Adam had to grow his food, and God cursed the soil to make it bear thorns and thistles. The word for thistle has a root that means, “to flee, as a child from its parents when in fear of punishment,” and that is exactly the attitude taken by the fearful low self when complexed. The more we who are middle selves try to tell the low self it is wrong in what it believes in the manner of a complex, the guiltier it feels and the less it Inclines to face the High Self and send the prayer.

“Original sin”?

All best alohas, MAX FREEDOM LONG

And now with Huna Light how simple and reasonable the Creation Story becomes. Truth is simple and if it’s not SIMPLE it isn’t TRUTH. The Hindus exhort one to “be lamps unto yourselves.” By opening the seven glands, lights

or lamps of the body and controlling the five senses of the low self, we learn to live the “NO HURT–NO SIN” life, becoming daily more open-minded, more open-hearted, more open-handed and with greater understanding clear down under our feet. The Garden of Eden, your body, your temple, your home takes on a new breathtaking meaning as you breathe in more mana to the High Self.


Dolly Ware

A BIOGRAPHY OF MAX FREEDOM LONG is in progress!!! All the information that can be located is being gathered and studied for this purpose. Dolly worked with Max for several years, going through letters and snapshots, trying to get many of the details on record. DO YOU HAVE PERSONAL LETTERS AND “TINNED” LETTERS FROM MAX THAT YOU CAN SHARE WITH US????

Although I have a fairly complete collection of all the writings (Bulletins and Huna Vistas), there are many “tinned” letters which I don’t have and have never seen. The one quoted in Dolly’s article was not in my set of Bulletins. We will appreciate it very much if you will send anything you can (originals or copies, pictures, or tell us any personal incidents you know of). — E.O.W.


MORE NEWS ON HUNA THERAPY BY THE HEALER IN ENGLAND. H.R. Read, Southport, England, is keeping us informed on healing by the Huna method by Mr. R.R. and his wife. Mr. Read prefers to refer to them by initials, since he does not have leave to reveal their identity. However, since they were formerly HRAs, I do know who they are and we watch their work with interest.

Mr. Read writes: “Because of further information I would like to explain the position now. Some six years ago I bought from Mr. R. a pretty detailed –anatomically and otherwise — pamphlet describing his method of esoteric healing… However, to my very great surprise, I now have learnt that his present method is, to me, quite different. HRA Miss P. and a friend of hers were both treated by R. and I give in Miss P.’s words what she has told me:

Their manner of healing is certainly unique. Sitting opposite to my friend, R. raised both arms with thumb and forefinger of each hand pointing upwards. This he said was to represent the three selves. He concentrated his gaze on her with hardly any movement for half an hour at which time his wife adopted the

same position for most of the time with an occasional word to him and a suggestion to my friend to lean back and relax, which she could not do owing to her arthritis. Mrs. R. said that most patients went to sleep during treatment but neither of us did. Rex said that we might both feel a sort of aggravation of symptoms for two or three days, but should afterwards note improvement. I had a word with my friend this morning and she said that she was no worse and perhaps a little better. This is only the second day and she agrees to try to help herself mentally. But the pain may retard all mental effort, don’t you agree?

Now, to me this method seems to be simply HYPNOTHERAPY and the method is one typically used in hypnosis. Also, most patients go to sleep. On learning this, I wrote to R. and said that he seemed to be using hypnosis. His answer, in his own words is:

As regards the present method of healing, you are not far from the mark with the description of hypnotherapy — only it is much more than that. I can contact and use the High Self power direct, but I still use esoteric diagnosing with the etheric. The booklet, I hope, will give you a much more knowledge of our own work which is becoming more and more successful.

He is preparing a booklet and is to let me see it before it is printed on the very remote chance that I might say something useful.” Mr. Read enclosed a brief printed statement from Mr. & Mrs. R. in which their method of “Huna Science Therapy” is described. Nothing resembling hypnosis is mentioned. He outlines the three selves, emphasizing the fact that they must co-operate in perfect harmony. “The science of Huna, when studied and understood, enables a healer, firstly to overcome any inhibition present and, secondly, to direct the healing power to an accurately diagnosed cause of the malady, mental or physical. It must be realized that no type of healing, including medical, can be effective if the patient has a known or unknown barrier to the help offered. With psychology playing such an important part in treatment, we built up our method utilizing basic Huna. Our work, therefore, embraces both psychology — establishing harmony within the patient’s Three Selves — and treatment — using healing power generated by High Self which is channeled through us.”

We are most grateful for Mr. Read’s letter — which came just in time to be included in part in this issue. We hope to obtain a copy of the booklet being prepared by Mr. and Mrs. R.R. when it is available.

 P. KAUFMANN, Zurich, Switzerland sends a copy of a letter he received from a man who was healed of “violent leg pains and spasms” while attending Mr. Kaufmann’s lecture on Huna. The letter is in German, so I will summarize it:

The severe pains had practically incapacitated the man and nothing the injections of the specialists could help. X-rays showed a crooked spine and pinched nerve, which could be operated on, but with the risk of paralysis. “Thursday evening I mustered all my strength to go to your Huna lecture,” he writes to Mr. Kaufmann. “I told there of my pains and you applied to the people to make a practical application of the Huna treatment. After exercises in collecting Mana, you asked the High Selves to join in following the prayer of all the partners to help me. Fifteen minutes later the great pains ceased suddenly and I could accompany one of our colleagues home practically without any pain at all. That night was the first time I could sleep the whole night without pain. Today I can walk without a stick or pain.” Mr. Kaufmann added the following comment:

Dear Dr. Wingo:
I give you this report with great pleasure and if you can use it for your bulletin, please do so. If serious work is done in this field, and if you avoid being a new form of social entertainment for the public, you will see that the Kahuna doctrine is the door to most higher knowledge. This is no exaggeration, but the result of experience. P. Kaufmann

SHEILA M. CONWAY, Toronto, Canada is busily spreading the Huna story throughout Canada and other places, as she lectures and teaches at Trent University. “Have just come back from a week in Chicago where I had the immense privilege of speaking to about a thousand enthusiasts. What an enlivening and educative experience for me that was! They were so interested in the Huna approach — the thing one finds so moving about this is the quickening of energies the moment the people realize there may be truth at last in a system which can supply support for statements made and results for their endeavor. Any talks that I do using the Huna philosophy are instant successes.”

Sheila told me about being invited to give a series of lectures in a large church in Toronto. In a later letter she adds: “It IS good news about the request for Huna in the Toronto church. Willowdale United Church of Canada. Only now the matter has been extended from 12 to 16 weeks. So am handling it in two series of 8 weeks in order to bring students along from some basic information to a more advanced understanding of Huna. However, I am informed this morning that the first series is already over-subscribed so I suppose that means two simultaneous series on basic Huna.” After a discussion of possible books for a supplementary reading list, she added: “It’s different from having to arrange a required reading list for a credit course in parapsychology. The Huna books stand alone. Well, it’s got to be the most enlightening and exciting experience of my life.”           

Sheila has recruited seven new members for HRA recently and promises more in the fall. We are most grateful for this good report and for the fine work Sheila is doing for her students. And her good cooperation with HRA enables us all to profit from her experiences.

ESTHER HOWARTH AND PHYLLIS CONWIN, two of our most active HRAs in the St. Petersburg, FLA. area have been asked to give an 8 to 10 week course on HUNA at the Temple of the Living God, 1950 Second Ave. N., St. Petersburg.

This church has a very vigorous program, under the leadership of the Rev. Leroy E. Zemke. At his request, some of the HRA brochures were sent for free distribution. Esther and Phyllis have been working very hard in preparing the outline of the course and the specific content of each lecture. I have been most pleased to have copies sent to me at every stage of the planning for comments and suggestions, “for we want this to be the way MFL and the HRA would want it done.”

“It seems to me that the lecture should be limited to 20 minutes for each session. That will be Phyllis’s part. She has completed her 20-minute lecture for the first session. She made a tape and we listened to it last night. I think it is excellent. She quotes from MFL and uses his statements, so she is not diverging in any way from what he has stated in his books and in the HUNA VISTAS. My part will be to lead the physical part and in HUNA VISTAS 96.8-9 I found just what I intend to teach: breathing – visualization — concentration and relaxation — and maybe start them on meditation toward the end of the course. That way, when we have completed the course, the student will have a knowledge of the psychology plus already being primed with basic skills. I believe that we will be carrying out MFL’s ideas that he put in HUNA VISTAS 84.71 Without a doubt, the Divine Plan is working out!” I have summarized the contents of several reports sent in by Esther and Phyllis in these quotations.

I have had a number of questions about how to set up a series of lectures to present the essentials of HUNA. Esther adds: “When we will have completed our course, we will make it available to you to use as a standard model for anyone who wants to teach it, and perhaps you could make a charge for copies of the teaching course.” Both Esther and Phyllis have been very generous to Cigbo and have here suggested another way that help can be provided for Cigbo’s “scratching”. We look forward to a good report on the results of the course, which starts in September, with prospects for another session in January.

LANA M. FINE, Los Angeles, California, has been very generous with her time in sharing her experience of many years with the intricate problems of office routine (getting what we may call the mechanics of HRA operations working smoothly). Many excellent suggestions have been put to good use. Lana is our Special HRA Consultant and offers valuable observations on all parts of our work, all the printed items, etc. She has been an HRA for many years and has donated several priceless items that probably could never have been located otherwise.

She sent me the original 1945 booklet, “HUNA: The Workable Psycho-Religious System of the Polynesians” — the first publication on Huna in the U.S.A. Also, a copy of “Research in Fiji, Tonga & Samoa” (1954) by George & Helen Sandwith, who will be familiar to those who have read any of the early HRA Bulletins. I had read much about the TMHG Unit, which had the early instructions which Max sent to members, plus annual reports of research projects and their results — but had never seen this booklet. There was not even a copy of it in all the boxes of papers sent to me from Max’s Study. But Lana found a copy among her treasured HRA files and sent it as a gift to HRA. Many thanks, Lana!

MISS ETHEL DOHERTY’S address is c/o Golden Age Convalescent Center, 304 N. Melrose Drive, Vista, CA 92083. I’m sure she would be very pleased to hear from any of you who have known her through the years. Send a brief note or card — but don’t ask for a reply, since she is unable to write.

NORMAN W. ALFORD, Te Wairoa, Hawke’s Bay, New Zealand, whose native language is Maori, comments on the use of the root meanings of the word Hawaii.

“I have often heard the elders speak of Iri-hia , in lieu of Ha-wa-iki.(Dear, dear Max — you certainly taught my tongue to go to the roots of the words). Ha-wa-Iki is the breath of the Wa (world); Iki , raised up (in Maori it is hiki). Iri-hia or Iri-tia is to raise up or hang onto something raised up.”



Max Camping

Max was born with not only a funny bone, but a laughing bone as well. His sense of humor was never sarcastic or caustic. Since it’s vacation time, we thought it would be fun to relive a trip to the “Grand Scanion” with Cigbo and Boss. This Cigbo Letter accompanied Bulletin No. 17 in 1949. It was necessary to split the page here to fit the new format. We have been thinking of the possibility of putting together a collection of “Cigbo Letters” for the HRA Reprint Series. Let us know if you are interested, so that we can make plans accordingly.

CLICK HERE to see Cigbo’s letter with its original images.

We have also added on this page a snapshot from the biography research collection, showing Max on one of his many camping trips. This one shows him at his tent while camping at Laguna Beach in 1937, working at his typewriter as usual.

Here is the “Grand Scanion” letter:

Dear Aunties and Uncles:

Boss Is going to skrimp you all on bullingtons this time, so I ’l l write you a estra special long letter to make up for It – all about MS and how I got along on this scamping trip.

I guess none of you ever heard before of a place called the Granscanion, but there is one. It’s even farther away than the mountings where we went first, and it is the hole in the ground that they left when they took the dirt and rocks out to make the mountings.

Sort of mountings turned up-side-down so you look down into the hole Instead of up at the tops. You maybe won’t believe me, but that’s all right. I still don’t believe that hole myself. It’s bigger than the hole in the bottom of my cigar box and even emptier.

Every day at three, and night at seven, boss medicated, and lots of times between, so I didn’t have to entertain him and could go visiking all around camp. Met same mighty nice skipmonks and squirrels with big bushy tails and nice manners. They showed me which trees had cones with nuts in them, and how to store the nuts away in holes in trees for winter.

But one night I met up with a handsome “black and white kitty with stripes and fine bushy tall, only to discover that It had the worst case of reversed halitosis you could Imagine. And what manners! I was repelled almost as bad as the first time I was scampering along ahead of boss and almost fell Into the Granscanion. Anyway, I learned to be careful and always to stop, rook and rlssen.

Once I met same Boy Scrouts, and then some Girl Scrouts. They are just alike but got different uniforms. The boys let me be a cub scrout and it was fine until they started practicing tying knots in my tail. So I went over to the girls and they were having lessons or something in washing up. I got in line and washed my face estra good, and then WE had chow. It was what they came to camp for, I think. Anyway, you Just wait all day for chow time to come. I wanted to be a Eagle Scrout, but they said that being cat, it wasn’t allowed. But they let me help sing and told me all about doing your good deed every day. Dandy little kahunas, at least In the making, no? Lots better manners than boss. When the moon came up and I came out from under my pup tent to sing to it, he threw a shoe at me! No ear for music either.

Down in the bottom of the scanion (which is a hole you try to echo across) there is a tiny little river trying to fill up the hole. Some days the clouds tried to help fill the hole with rain, and about a jillion of them came sailing over. But when we left they hadn’t filled in enough to even notice. Howsomever, on the way home we crossed the river lower down, and the rain had helped pretty good in that part of the scanion which wasn’t so big there. A big lake was part way up to the top and had fish in it. And there was a big __________. It was named after Pres. Hoover, but lots of people called it after Mr. Boulder, and some of the signs still had Mr. Boulder’s name on them. Huh? Big kitties, judging from the way they purrrrrrrred all the time. Boss listened a while and then said, “Boy. If all that power could be turned into mana!” Must of been something special terrific, I guess.



Max Freedom Long, in Chapter 7 of HUNA CODE IN RELIGIONS, refers to coded teachings in the Lord’s Prayer, but does not elaborate on them. It seems very likely that this prayer is very ancient and is a code, rather than an actual prayer. In fact, it is most accurately called the “Model Prayer,” inasmuch as the injunction of Jesus was “After this manner pray ye.” A study of the many variations of this famous prayer is most enlightening (e.g., those recorded in Levi’s THE AQUARIAN GOSPEL OF JESUS THE CHRIST and Jeffrey Furst’s EDGAR CAYCE’S STORY OF JESUS), but here I will discuss the Huna elements in the well-known version.

Although often used in church services in a manner that suggests “vain repetitions as the heathen do,” the familiar words of this prayer have been powerfully intoned as a mantra with spectacular results. The element of the physical stimulus to activate the low self can be readily recognized here. It has been suggested that a permanent center of aka thread connections has been established between certain groups of Aumakuas by the wide use of these oft repeated phrases (B.50. 8), in much the same way that the marvelous prayer known as THE GREAT INVOCATION is used to bring about improved world conditions. One wonders how much of the good effect has been neutralized by the verbal stumbling that occurs at the “debts/trespasses” variation!

The “Lord’s Prayer” appears only in the books of Matthew (6:9-13) and Luke (11:2-4). The King James version is translated from the Latin. By translating directly from the Greek text and checking the Hawaiian translation (working, of course, with the 1865 Andrews HAWAIIAN DICTIONARY), we are able to dig out the coded Huna meanings.

The prayer is formally addressed to “Our Father who art in Heaven.” The Hawaiian phrase is “E ko makou Makua iloko o ka lani. ” You will see at once that “Father” is Makua, familiar in the word Au-Makua (High Self). It refers to a Parent (father or mother) and benefactor or provider. The word lani, which means “heaven, or the upper air,” refers to “anything high up,” either literally or by dignity of character. Its ancient use is equivalent to “Your Highness,” which is quite appropriate to the High Self as Utterly Trustworthy, Provident Parental Self. The invocation may thus be rendered: “O Parental and Providential High Self.”

“Hallowed be Thy Name.” The full meaning of the Greek verb is sometimes rather awkwardly expressed: “Your Name must be being hallowed.” The idea is “must continuously and actively be.” “Hallowed” means “treated as sacred” or “held in reverence of the highest degree.” Left to the English, we can see no way in which we can make the Name hallowed except by saying that it is. Does repeating this phrase in a prayer fulfill the requirement? This is part of a prayer rite for the purpose of getting something done. In looking to the meanings of the ancient roots for the Huna significance of this phrase, we begin to understand what was originally meant. (B. 50.2)

“To hallow” is translated hoo ano; hoo is “to make” and is shortened to hoana when the two roots come together. Like most words in Hawaiian, this pair does multiple duty by having several meanings. The doubling of the last root to give hooanoano retains the general meaning but gives particular meaning. The various distinct meanings are found in the Andrews Dictionary.

  1. To solemnize the mind for worship, as if in the presence of an invisible spirit. Making the contact with the High Self. To revere.
  1. To make (ho) a form (ano). The making of the thought-form-picture of the thing or condition desired and to be presented to the Aumakua as the “seed” from which to “grow” the condition in the future — so that it may eventually appear as a reality on the physical level of life. Ano also has the meaning of “the image of a thing,” and “to have form or appearance, to transform, to change the external appearance, to change the state of things.”
  1. To “set apart for a special purpose” or “to consecrate” to a special purpose or use. As ano-ano, the meaning is “SEEDS” (the symbol of the thought-forms which make the picture and which can be grown only by watering them with mana from the same earthy level as that upon which the “seeds” were “formed.”) Ana means “enough of something, a sufficiency” (and here we get the idea that sufficient mana must be supplied as a part of the prayer).

“Thy Kingdom come.” Closer meanings of this phrase are “Your Kingdom must be restored” and “That over which you have jurisdiction (i.e. kingdom) must be mentioned in prayer.” The Hawaiian word hiki suggests this last meaning, so different from anything ever suggested for this part of the prayer. This adds to the Huna idea corroboration of the fact that WHATEVER is needed still must be prayed for, even though the request is under the jurisdiction of a higher being (or the High Self). Another meaning is that “Your Kingdom must accomplish its purpose.” The part the High Self plays is most important and basic to the working knowledge of Huna.

Going again to the “must be restored” idea in the root word, and referring again to the Greek tense which emphasizes that this must be done continuously and repeatedly in the present, we are reminded of the urgency of continuing action in the prayer action — the daily or hourly returning of the mechanism of the prayer to full strength and perfect form. The original words for “kingdom” (aupuni moi) had two meanings, and the deeper meaning is “to exist in an undisturbed state”.

Something must be “restored” to an undisturbed or unchanged state, and this fits the concept that the thought-form-picture which is presented to the High Self must be “restored” or renewed or “returned to its original state” by daily offering of the prayer action with renewed supply of mana for the use of the High Self in building and changing the old future to provide the new. In other words, we must not change the prayer picture, but must keep it as it was originally when first presented — and we must provide the mana until the need of the Aumakua is “satisfied”. There is a second meaning for the word hoi-hoi, which means “return”, as used in the prayer. This is “to rejoice, to be glad,” and this will be seen to take on unusual significance in the next part of the Lord’s Prayer. It is indicative of the “giving praise” and other emotional parts of “rejoicing” which are very important because they affirm faith in the realization of the things asked in prayer, and when happy emotion is aroused and expressed, we can be sure that the low self is doing its part in making the prayer action. One might almost say: “No emotion: No prayer.”

Max Freedom Long (H. V. 55.3) points out a variation of this part of the prayer which he found in G.R.S. Mead’s FRAGMENTS OF A FAITH FORGOTTEN, p. 599: “May the Holy Spirit come upon us and purify us!” Mead says this was used instead of “Thy kingdom come.” This takes on new significance, too, when we notice that in the preceding phrase, one of the meanings of the Greek word for “hallowed” is “purified”! It is important in considering the concept of Graduation, which Dr. Max discussed in many issues of the Huna Vistas. “Thy kingdom” is the state of being on a High Self level. It so appears in all the coded material of the Gospels and Gnosis. It IS the High Self, and its coming is the rising by the help of Grace to the next upper level for both the middle selves involved in the “union” and the low selves who are to become middle selves. This is a “second coming” if we think of a “first coming” as the time when our own High Self “graduated”.

“Thy Will be done.” This part of the prayer has been most problematical as mankind has attempted to yield to the absolute Will of some absolute Dictator/God. Why ask for anything at all, we ask, since the “will” of God is going to be done in any event? And as God is supposed to know what we should have, be it joy or disaster, we must acknowledge the superior will and bow humbly to it! Turning again to Huna, we find that the word for “will” is manao, which means “a thought or idea” and also “a plan”. This plan-made-of-thought is the one presented in the thought-form-picture of desired conditions, as can be seen at once when we note that it is a condition which is to be “done” or brought about, both in the invisible or “Heaven” (on the High Self level) and in due time in the earthly level of reality (that of the low self), the visible. The idea of a Divine Will holding to a fast-frozen and unchangeable plan for the entire future is an incorrect interpretation. Once more the Truth makes us Free. The original concept was that of a simple, helpful prayer-ritual practice based on the concept of possible change. These lines of the prayer are the Huna heart of it. The disciples did NOT ask what to say when they prayed. They asked HOW to pray and were told HOW and WHY. The verbal force of “must continually be done” stresses the daily renewal of the prayer and the supply of mana, perhaps even hourly, if needed.

A word sometimes substituted for manao is makemake , “a wish.” It refers to “something much desired.” What is much desired must be done first on the High Self level, then it can take real form on the earth level of the low self. It also means “rejoicing because one’s desire has been obtained.” Thus, we are made glad as the desire is fulfilled — “rejoicing in heaven” and the resulting welling up of joy from the low self. A meaningful translation could be “Rejoicing from obtaining our desires must be constant on the High Self level as well as on the low self level.” Or “What you wish to be done must be a source of rejoicing to the High Self and low self.”

“Give us this day our daily bread.” Both the Greek and Hawaiian words go to the heart of this passage. “Give us this very day what we need for existence.” Bread can refer as well to a loaf of wheat bread and to whatever food is needed (and for existence whatever else is an essential of life). Another meaning of the Greek word for daily is “for the coming day.” It asks that the things that will be materialized on the earth level tomorrow be built in the invisible for us today.

The emphasis on “daily” and on “that which is necessary for existence” must not be overlooked. The regularity of presenting the prayer action (as in “Pray without ceasing”) is most important. Not a single, unplanned repetition of a prayer aimlessly worded and automatically mumbled, but a positive and clear picture carefully worked out and presented daily. That is what prayer is and what the Lord’s Prayer exemplifies.

“And forgive us our debts, as we forgive our debtors.” The importance of this passage is emphasized by the repeated reference to it and elaboration in the same chapter (Matthew). “Forgive” is kala, one of the most significant concepts in Huna. “Kala” is the cleansing that is required BEFORE the prayer can be sent to the High Self and therefore before any answer can be expected.  (See the requirements set out by the kahuna in Dr. Max’s story of selling his camera shop, SSBM, pp. 336) Kala refers to the clearing away of guilt fixations after amends have been made for hurts done others (the only “sin” recognized in the NO HURT–NO SIN concept of Huna). When a prayer is not successful, it is here that you may need to look for the difficulty. The path to the High Self becomes blocked. Neither the prayer picture nor the supply of mana can get through. It is like a pile of rubbish dumped on the highway. It is possible to go over the trash until a certain point is reached and nothing can pass through the blockage.

The Hawaiian word for “debts” is lawehala. The first part, lawe, means “to take something and carry in your hand”; “hala” (the usual word for “sin”) has the same meaning as its Greek equivalent — “missing the mark.” The meaning is clear — what has to be “forgiven” (cleansed) is the thing that we have been carrying around with us as a result of some mistake we have made. It may be an actual hurt to someone (even ourselves), or a fixed idea of guilt about something based on what we have been taught. So long as we hold on to it (lawe) , it is not “forgiven.” The interpretation is something like this: “Cleanse us from the hurts and offenses which we still are carrying around with us, for we forgive those who have offended us by some actual hurt or mistake.” Thus we see how prayers can be answered.

“Lead us not into temptation, but deliver us from evil.” This passage is what we might call a “dilly.” It has puzzled theologians for ages, especially as they try to explain that God is entirely good. A good God, it is argued, would, under no circumstances, lead one into temptation even for the purpose of making necessary the delivery from evil. In fact, James 1:14 says as much. The expression obvious means “Let us not enter into temptation,” and is so regularly used in Aramaic vernacular. To “lead” is, in the Hawaiian, also “to dismiss” and “loosen”, giving the meaning of letting the contact with the “Father in Heaven” or High Self be cut off. The code symbol of using the aka cord of contact with the High Self is to tighten the cord. Thus “to loosen” refers to lack of contact. “The evil” is, in the code, wa-le-wa-le, which means “temptation”, also “to ensnare”, and the snare is the code symbol for fixations and obsessions by spirits. The snare was used in Polynesia to catch birds, and the word for “bird” was code for the human spirit, (cf. H.V. 15.6) A “snare” was made of cords and the cord is the symbol in Huna of the aka cord or thread which connects the High Self with the lower selves and provides the telepathic aka connection between people.

The word walewale has further confirmation in its root meanings: “to keep trying to leap upward.” In other words, “Deliver us from being ensnared by our guilt fixations or by obsessing and evil spirits, and keep us from having to try continually, in vain, to make contact with YOU.” (Wa is “to continue” and le is the root in lele, “to leap or rise upward”.)

“For Thine is the kingdom, and the power and the glory forever.” The meaning is self-evident — especially when we see that the words in Hawaiian are aupuni (discussed above), mana (vital force), and hoonaniia (the root nani is the same as lani, “heaven or upper air, ” and the word means high degree of glory, beauty, and excellence).

“Amen.” Sobeit! Amama ua noa. Lele wale akua la. “The prayer takes its flight. Let the rain of blessings fall.”

— E. Otha Wingo


“Deer REmembers (that’s the members that keep coming back) and well as New-Runs (that’s those just joining up:

And DEAR ME! What about these LATE Night RE-RUNS of my old SCRAMPING strip to the Grand Scanion! Do I get royal-teas or do you get rebates?

Hey! I’d better get on with my Nose-Reel before New/Boss catches me napping (or maybe cat-nipping). I’ve been peeping out of my cigar box — where all the stamp and printing money is ‘sposed to be, but where there seems to be not much but IOU’s — and watching New/Boss work — hours, and hours, and hours every day and night. What’s he UP to! Well, I found out and heeer it is —

He’s finishing up that CAR-REST-POND-DENCE COARSE that good ole HRA’s have been writing in about!! I must be dense — but I don’t see how a car can rest in a pond . Well, you’ll read all about it in a pink sheet that I’ve been nip-and-tucking into the newsletter envelopes. Must be SOMETHING — for I had to keep count ONE DAY when the Mummygraf Masheen was running — and I counted thirteen thousand and five hundred sheets IN ONE DAY. WOW-WEE!

Sign up for it, if you’re interested. It’ll help my cigar-box scratching, too” Love.Cigbo.


 UNIHIPILI: low self or subconscious; anima; sometimes called the supra-conscious, or even “super-conscious” by writers who have not recognized the High Self.

FUNCTIONS: Memory. Illogical, but has deductive reason only (exact and literal). Controls body functions. Uses mana (vital force) also known as ‘low mana”. Controls aka threads and thought-forms. Seat of the emotions — generates ALL EMOTIONS (solar plexus). Mind reading. Subject to suggestion. “Conscience” (the programming of the conscience comes from the middle self). Relies on the five senses.

MANA, or vital force; prana; ka; Universal Life Force. The body waves or low “voltage” vital “electrical” force. Used by the subconscious or low self and can flow over threads of aka (shadowy body substance). Can carry chemical substances with it as it flows from person to person in telepathy. Can take the form of magnetism and can be stored in wood or other porous substances. A large discharge of this low “voltage” mana, commanded by the “will” can exert a paralyzing, mesmeric effect.

KINO AKA: low shadowy body (astral double) of the low self; sometimes called physical/etheric body. The invisible or shadowy substance of the subconscious (low self). The most dense of the three. Sticks to whatever it touches by any of the senses, especially feeling. Draws out a long, invisible thread of itself which connects one with the thing contacted. Ideal conductor of vital “electrical” force or currents; can be used as storage place for mana. Can be extended as a “finger” to move or affect physical objects.

 UHANE: middle self; the conscious mind; persona; reasoning mind. FUNCTIONS: Full reasoning powers, both inductive and deductive. No memory. Imagination. Uses mana-mana. Rationalization. Willpower. Sense of right and wrong (“the conscience is a part of the low self,” i.e., the response to feeling that something is right or wrong; but the decision is from the middle self and is programmed into the low self). Only the middle self can “sin” (the only “sin” is anything that hurts someone, including oneself).

MANA-MANA : middle voltage vital force (double strength). Means “to spread out as a vine.” Used by middle self (conscious mind) in all its thinking and “willing” activities. Can be mesmeric or hypnotic by introducing a thought-form into the mind of the subject.

KINO AKA: middle shadowy body, inhabited by the middle self. Less dense than that of the low self. Seems not to be sticky or to pull out into threads. Conductor of mana-mana. Forms the “ghostly” body.

AUMAKUA: High Self (“older, utterly trustworthy parental spirit”).
FUNCTIONS: Mentation by knowing (“realization”), past, present and the crystallized part of the future. “Guardian Angel” or parental guardian spirit. Can change the future. Cf. (sic) the concept of “God,” great company of parental spirits (Poe Aumakua). Symbol is the Sun (Light of the Sun, Ra. Cf. Tarot XIX).

MANA-LOA: high “voltage” vital force. Symbol of mana-loa is LIGHT. The most powerful mana, used to change the future and bring about desired conditions.

KINO AKA: shadowy body of the High Self. (Same term used for all three aka bodies. Shown in religious paintings as the part of the aura called “halo.” Measurable by radiesthesia.

The THREE SELVES with the physical body of man (kino) make up the TEN ELEMENTS of Man. They are the KEY for unlocking the SECRETS (Huna) of Knowledge.

In HUNA Light, Otha Wingo, Editor


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