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.

November 15, 1949

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

Covering the fortnight since the last Bulletin issued, covers things of more than ordinary interest.

THE NEWS FROM THE STUDY

The long-awaited booklet, THE THEORY OF THE METATRON, by our own HRA John A. Hilliard, is now ready. It is a 34 page mimeo and has been readied and made available by N. Meade Layne, editor of ROUND ROBIN and head of the BORDERLAND SCIENCES RESEARCH ASSOCIATES. (Address: 3524 Adams Ave., San Diego 4, Calif., for your copies. The price is $1.00. Add $.06 for postage and $.03 more for sales tax if you live in California.)

The author, John A. Hilliard, has a remarkable background of study and experience in our particular end of the psycho-religious field. He has a rare grasp of mathematics and physics. Early in the days of HRA, he began to test Huna theories in terms of his special studies, sending in letter after letter opening up such an exciting and new set of concepts that he was urged to get the findings and speculative conclusions into form for publication.

A few articles were written for ROUND ROBIN, but now we have the book – and for the student of Huna, it is a splendid contribution. HRA Hilliard has done a remarkable job of making a highly technical matter simple enough for the average reader to understand. Granted, many of us may not be able to follow with ease the mathematical equations from which he draws many facts and conclusions, but there is little difficulty in understanding what is uncovered in this way. A review of the work will be given on a separate page.

The last HRA BULLETIN, No. 10-A-9, from the hand of N. Meade Layne, arrived at the Study, and everything stopped until all ten pages were devoured. All the news of the flying saucers and of other mysterious things is being covered by the editor of R.R. (who scooped the world with detailed news of the first flying saucers). His brilliant quips and penetrating analysis of the many strange reports are a joy to the reader, a shot-in-the-arm to jaded curiosity, and a means of keeping up with the most significant developments of a time when things are happening at racing speed – happening especially behind the scenes on this world and, apparently, on the invisible levels all around.

The SPECIAL CASE to be worked on intensively through telepathic contact with the patient, will be handled. Twenty HRAs volunteered for the test and letters with instructions have been sent, each with a few hairs from the head of the patient to help make the aka thread contact. Treatment will be given on the half hour from early to late, each volunteer observing as many of these periods as possible. In this way it is fairly certain that a few will be at work every hour and so a steady mana flow and pressure of prayer-action will be kept up. This is a very interesting mental case – and very sad. All who can are invited to send healing through me, as center to “Gregg,” at half after the hour day or night. A report will be made later.

THE SEARCH FOR THE BELOVED

More happy news comes from Dr. Nandor Fodor, our learned HRA who recently wrote THE SEARCH FOR THE BELOVED, in which he gave the world, and us, so much information on the strange things that appear in people’s lives due to fixations formed at the time of birth, or even before. The news is that a few more copies have been found of his ENCYCLOPAEDIA OF PSYCHIC SCIENCE, the great work that was printed in England a few years before the War II, and the plates of which were bombed and burned. This is the reference book mentioned all the way through my book, SSBM, and in it may be found a digest of everything of importance in Spiritualism and related fields up to 1936. Originally the price was $15, but with the new exchange rates, the few copies which Dr. Fodor has managed to get over from London may be had from him for $7.68 post paid. These are the last of the books, so rush your order if you wish one. The address is, Dr. Nandor Fodor, Park Central Hotel, 7th Ave. at 56th Street, New York, N.Y.

Letters have been arriving commenting on the great significance of the experiment reported in the last Bulletin – covering the use of a surcharge of mana to make an adjustment of a sacroiliac slippage. With this matter being brought before us, first by the new school of G-P-C SERVERS, through their practice of “beaming vital force” to adjust the uppermost neck joint, we are finding more and more information bearing on the subject. Attention has been called to the JUDO practice in Japan known as “Striking at a distance,” and to experiments elsewhere in which definite physical force seemed to be projected to act on people and things beyond the reach of hands.

One is reminded of the many stories formerly told in Hawaii of the “flying akuas” which were observed to come flying out of the hut of a kahuna at night like a small ball of light or flame, and which were reported to sail at great speed to the place where they had been sent by the kahuna – to enter another and work good or evil. I had first-hand accounts of these from a man who had seen them and knew the old lore, but I made no mention of them in writing my report on my Huna explorations, feeling that the “flying gods” might well be superstitions or explainable on other grounds. Now I begin to see fire where only smoke rose before. We know that the phenomena produced by psychism often include the production of light, fire balls and such things, often with swift movement. It may well be that na kahuna gathered a heavy surcharge of mana, injected into it the element of consciousness by giving it commands to act in a certain way, and embodied the unit in aka substance, a thread of which would keep the connection between the “flying god” and the kahuna until the work was accomplished.

There is also the growing evidence that such “balls” of aka-mana move at the direction of the Aunihipili. A letter this week told of an HRA who was accumulating a large surcharge when it suddenly seemed to leave him and strike like a weak lightning bolt, his dog – who lay in the room and who reacted with leap and wild yelp, but received no injury.

And lastly, there comes great news from Dr. Oscar Brunler, now living in Hollywood and lecturing and practicing here. In the pages to follow, a complete report on his recent experiments will be given, together with more information concerning his great work on the far fringes of the field which we are exploring with swift strides. MFL.

BOOK REVIEW – THE THEORY OF THE METATRON

“Suggestions Toward a Mathematical Interpretation of the Concepts of Huna and Related Psycho-Physical Problems” by John A. Hilliard

[Editor's note: a quick search shows this book was lost and there appear to be no other citations to this work. Take this into consideration when reading the review below since Huna at this time was experimental.]

34 pages. Mimeographed. $1.06 (plus sales tax in Calif) from The Meade Layne Publications, 3524 Adams Ave., San Diego 16, Calif.

The author, HRA John A. Hilliard, saw in the ancient Huna lore several possible missing links which would fit in with present theories and give a new and better explanation of the things used in psycho-religious discussions to explain such things as thoughts, memories, thought forms, vital forces, aka substances, aka cords, also states of matter as the etheric, astral, material and so on.

For his starting point, he took the strange fact that in telepathy, the distance between two people seems to make no difference. This is contrary to the law of weakening of broadcast or wire-conducted electrical energy, as distance grows greater.

In searching for an explanation which would fit the things we already know in the science of physics, he at once applied Ohms Law to the mana and aka of Huna, using the resulting equations to boil the problem down swiftly to the fact that the substance of the aka thread or cord, and of the thought form transmitted along its length from sender to receiver, was valid material for evaluation.

Soon he concludes, tentatively, that “… the thought form is able to act on the compliant aka cord in a way to produce resonance in it. We visualize this by assuming the stuff of the aka cord to vibrate in a twofold wave completely antiphase. The na (used by the author as the symbol of the basic mana-aka thought form substance in movement) of the thought form is thus seen to resist one wave and assist the other so that they are drawn into phase, thus augmenting one another. The degree to which these waves are drawn into phase determines the amount of energy that will be delivered … The degree is determined by the qualities of resistance and reactance in the na or vital impedance.” He has already explained “impedance” in these words: There was no flow of actual force or thought forms along the aka thread “but rather a flow of energy. This could be explained only by the ideas found in wave mechanics. If a current, moving in a circuit, has a frequency of alternation such that its wave length is infinitely shorter than the circuit, then there will be no flow of electrical matter – electrons – through the circuit. Yet the circuit transmits energy. We conceive this to be the condition existing in a flow of vital force (mana) through the aka cord. Thus the basic idea of a flow of voltage of vital forces is not far amiss.

“Having conceived the vital current as a high frequency alternating current whose wave length is less than any possible circuit, we were confronted with the need to explain the aka-resistance (called) in some kind of terms other than simple fluid resistance. To do this we gave na two kinds of resistance, one which is purely frictional resistance, and the other reactance resistance. In alternating electrical currents these two kinds of resistance are related as the square root of the sum of their squares, and is a value called impedence. Na is the impedence of the aka cord.”

The concept, thus made to fall into the forms of modern scientific discoveries and speculations, is used to build on in taking up the problem of just what forces and substances are combined by mental action to create the complex units needed to make a complete thought form of a complex object. The word “ideo-form” is substituted for “thought form” and from this is developed the “ideotron” and the “metatron” using the ending of the word “electron” because, as the author points out, we begin to deal with substances and forces not so much like the atoms as like the electrons.

There remains the fact that mana seems to be sent along the aka thread to a patient and to stimulate him, and that the thought forms sent along the aka thread show every indication of being accompanied with a force.

We see the initial mana and thought forms changed into energies of a wave kind and then transformed back into originals when they arrive at the far end of the aka thread. This sounds simple to one accustomed to having sound turned to electrical impulses at one end of a telephone and appear again as sound at the other. But to a physicist and mathematician, this is something that demands a more exact and definite answer.

Beginning therefore, on page 5, HRA Hilliard gets down to brass tacks and spreads the problem out before the reader to show what simply HAS to be found in the general scheme if it is to be made to hold water. He starts confidently with his “THE POSTULATE OF A FUNDAMENTAL,” and in a few clear, swift paragraphs shows us how to reach the conclusion that there are several forms of matter in the universe, including astral and etheric as well as the physical matter we can sense.

Taking the periodicity of the elements, he points out twelve octaves and shows that there is no good reason for not extending these octaves right up into the astral and etheric and even perhaps a mental.

Having laid out the elements that are MUSTS in explaining the facts observed, he goes to work to prove that each new element is a justified guess. All is grist in his mill, and he is as much at home when defining and expanding our concepts of PERCEPTION as when patiently pausing to present diagrams and explanations to clear up the idea of waves as found in the “brain waves” of these days.

By page 31 he has arrived at the conclusion that is of the greatest importance. He writes, “All matter is considered (by the writer, after his brilliant study) to be relatively subject to the will of the spiritual entities who work in and with it.” It is a splendid piece of work – one we can be proud of as HRAs, It marks a long forward step in a new direction in the Huna exploration. MFL

CORRESPONDENCE AND COMMENTS

As a GROUP, we Huna Research Associates represent a fair cross-section of minds and people. This is very good because it forces us to spread our interests and our experimental work with Huna to make them fit the needs and desires of all types of members.

Some of us are interested in healing for [our]selves, some in learning to heal others. Many focus their attention on the healing of purse and social tangles. And almost all of us love the speculative angles and the comparison of Huna theories and beliefs with those found in out-stretched religions from the time of Adam right up to the very latest “revelation.”

In our work we are constantly failing to satisfy many who take part in the work – and who drop out for various reasons. Here is a typical letter from an HRA – a very wise and valuable man – who has not found what he hoped for in our work. (I quote a part.)

“…I feel that I must ask you to drop my name… I do not think the ‘Secret’ has been lost. Neither do I think it will be gotten by anyone who has not been accepted as a pupil by one of the Magi. The kahunas, no doubt, were of the order toe the Magi… Nor will they (the Magi) permit it to come to light again until the world is peopled by a more enlightened race.”

Another HRA wrote a few months ago to ask to be released from HRA membership because she and her husband had found a real Master, and were being accepted as students by him. This Master is so much a mysterious personage that even his name may not be mentioned to others. A similar thing happened in the case of an HRA who had received a letter telling him that a Master and Teacher had observed him and was now inviting him to become a student under him. He wrote me triumphantly to say that he no longer had to work in an experimental group with Huna because he now was promised the opportunity to learn immediately to do all and more than any kahuna ever could do.

I smile when these letters come in. I have been through the search for a Master who could teach something that could be USED. I, too, have been discouraged with my inability to get desired information and results swiftly. I am not saying that some HRAs may not find the Magi or Masters – I say only that after many years, I have decided that, if they exist as anything less than na Aumakua, they are not to be found by such as I. In fact, I have decided that there is about one chance in a thousand of there being any such supermen. I see no evidence – and I have looked long and earnestly in all directions – of the WORKS of such. “By your works shall you be known,” seems to apply in the case of “Masters” and their mysterious and greatly hush-hush “lodges.”

I believe that Huna is for the very few, not for the many. It takes a special type of mind to understand the significance of Huna and of the experimental work we are doing to test what we think we know of the ancient lore. It is the fault of no one if he or she cannot see this significance, but it makes those who do see it and who do stick with the work through thick and thin, all the more valued.

As we travel along together in our search for the promised land of Knowledge and Workable Magic, I notice several things that evaded my glance before. I see that it is indeed true that if one makes a better mouse trap a trail will be beaten to one’s door. But, and this is painfully true, if one discovers that the world is round, one must break trails to all the thrones of the known world before finding a single person to back a voyage to the New World.

The trouble with making a discovery, such as is embodied in a mathematical formula or statements bordering on the abstract, is that the world fairly crawls with crack-pots and with the cunning who hope by lies and posing to bilk the trusting. Every five minutes around the clock someone who had found nothing – nothing at all – leaps screaming into the limelight to tell the world that he has made the discovery to end all discoveries. In modern times we have seen the rise and fall of several movements started by the men who rose to shout loudest and to tell such lies that they were believed because – as we have said – “no one would ever dare tell that big a lie.”

Because of the crack-pots and because of our justified suspicion and partly justified conservatism, the genuine discoverers are, in almost every case, set upon by their fellows and rewarded by blows and curses.

As HRAs, we must do our best to try to spot the crack-pot and the cunning liars. At the same time we must remain eternally watchful lest some great discovery be mentioned in a whisper and not [be] heard. The great men seldom go in for publicity. Unless what they say is a mouse trap – not a mathematical equation that will eventuate in an atom bomb – the world at large may never know of the really great discovery until some city explodes under the impact of a few pounds of mysterious substance.

One thing stands out clearly, and that is that our progress into a full knowledge of Huna is NOT to be made by going BACK and by going back alone. Most of those who give up Huna do so to make a return to some earlier belief or way of prayer, or to go back to the latest of the long parade of brilliant promises in the hope that one has at last been found that will live up to its verbal or printed claims.

We of the HRA go back only to pick up the sources and the origins – the basics upon which to build into the future. We see that the old is not enough, so we also GO FORWARD. We seek no more Masters. Instead, we listen to the quiet voices of our physicists, mathematicians and advanced students of the materials of the psycho- religious field.

PENDULUM AND OSCAR BRUNLER

Only a few of us are well enough trained in special things to follow our John Hilliard or Dr. Oscar Brunler, of whom I will soon speak at length. But all of us can understand very well indeed whether or not men like these are asking money to divulge their secrets of learning, invention or discovery. We all know that the worker is worthy of his hire, but we have also learned, by painful experience, to be highly suspicious of the man who advertises much, charges for pig-in-a-poke “teachings” ALWAYS before opening the poke.

I feel that in our work with Huna we have come in the past few days to a distinct turning place. The first step in the Huna exploration was to dig into the past and learn all we could of the old beliefs and practices of na kahuna. Our second step has been to try our hands at the use of the old methods as we now understand them to be. We have had over a year and a half of experimental healing practice, and – in passing – I may say that the results have been above all expectation, all things considered. Now we are getting set to take the third step, which is that of looking into the very latest discoveries and theories to be found in other fields.

A few months ago I told of Dr. Brunler and his arrival in our country, of his work with the pendulum and of his incredible conclusions, also of his efforts to find oil, water and gold through the use of the pendulum.

Having no way to evaluate his findings, I reserved judgment and contented myself by watching to see what might come of it all. This last week there came the thing that convinced me that, in Dr. Brunler and his astonishing (perhaps astonishing because so new to us) findings, we had the opportunity to begin the work of taking the third step. The next day there arrived John Hilliard’s new booklet with its treasure of materials.

Before telling you what convinced me that Dr. Brunler was a safe and sound thinker, let me speak of the fourth step – one that may be taken in the future, or which we may never take. It is the step in which some of us will blaze the way ahead through inner illumination – I do not know just how, but in a way similar to the “realization” of Zen. It will have to go further than any of the almost inspired teachings from the spirit side. It will have to be the inspiration that will provide the flashes which will enable the loose ends to be gathered to make a working and complete strand.

On November 9th, Dr. Brunler wrote what was to me the most important letter to be received since I first heard from W.R. Stewart who had known na kahuna in North Africa who spoke a Polynesian dialect. Here is the letter:

Dear Max Freedom Long:

With kindest regards, (Signed,) Oscar Brunler.

Many thanks for your kind letter of October 25th. I am very sorry that I did not let you know that I was to lecture on Sunday last to the American Hypnotists’ Association.

After the lecture three people were hypnotized. I took their brain radiation before and during hypnosis. During their hypnotic state they were asked to expand their consciousness to a higher plane, to rise toward the divine light, etc., etc. One of the subjects rose to 520 degrees and then I brought him up to 575.

Dr. Calver said, “Let us do an experiment with him as he has reached the psychometric range,” We obtained two letters from the audience and gave them in turn to the hypnotized person. He was able to psychometrize the first letter in the most surprising manner. The second letter, sealed, was handed to him. He said that this letter was written by a lady and went on to describe the contents of the letter. As soon as he was out of his hypnotic state his brain radiation had dropped to the original one and the man was unable to psychometrize.

It was a most interesting experiment and I learned a few other things which would take too long to describe by letter

This letter will have striking meaning to those of you who are familiar with its terms, just as it has had for me. In brief, Dr. Brunler has demonstrated the fact that a man can raise the “vibration” of his brain by an act of his consciousness.

In this case it was done by suggestion given under hypnotic influence. However, we can safely assume that it can also be done without hypnosis, and by the individual. This is of tremendous importance. Eventually it may lead us to the fourth step in the Huna exploration, that in which the rate of the brain radiation (waves) are high enough to allow us to enter the state of “realization” or “illumination.”

In our Bulletins I will, for as long as is needed, give over a good part of the space to telling in detail of Dr. Brunler’s many discoveries and of his theories.

With a pendulum and an instrument called a “biometer” he has measured the brain radiations of over 20,000 people. He has been able to study the people whose radiations fall in certain degrees and has found that those in one degree band have mental capacities and characteristics very different from those of other bands.

In this way he offers the world a mechanism by which we may determine our mental levels. Once an individual knows where he stands, he can go ahead confidently in such work and activities as have been found best performed by people of that degree band. The possibilities are very great.

There are many things besides the brain waves to be presented. Dr. Brunler has covered much ground in his experimenting and I can promise much fascinating material from his hands. Unfortunately there are no books available covering these things. His lectures have been printed in the official journal of the British Dowsers, but are not available except at considerable expense. A similar series of lectures are being given in Los Angeles now – if you live out here. (Dr. Brunler kindly sent me a carbon of one of his recent lectures and I am fortunate in having a copy of an out-of-print booklet giving the lectures delivered in England.) Stand by. MFL

October 1, 1949

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

THE NEW QUARTERLY BULLETIN idea fizzled. Only six HRAs asked to be changed from the regular active lists (getting the Bulletins and whatever is worked up, as the fire-walking booklet) to the 1/4 HRA list, although some regulars wrote to ask for the Quarterly when it came out, lest they miss something.

So, the Quarterly, which is a good review of our past three months of undertakings and the results, will be incorporated in this Bulletin and will be sent in that form to our six good HRAs with our combined blessings.

It was hoped that the HRAs who have not been heard from for some months, either by me or by that very important person, Cigbo, would ask to become HRAs, but as they haven’t, the periodic cutting away of dead wood in our organization will have to be done, sad as we always feel about it. (If you happen to hear a very miserable yeowling in the night, it will be Cigbo mourning his newly lost Aunties and Uncles.)

VERY SPECIAL THANKS are extended, right here before I go on to other things, to those grand HRAs who have so generously sent in help for the work fund. Contributions fell off to about half during the summer months, including September, and Cigbo’s scratching became something painful to contemplate. Also, thanks very much for the placing of orders for SSBM through me. It all helps to keep the bottom from falling out of Cigbo’s box entirely and the Bulletins and TMHG from going the way of all flesh.

HUNA GROUPS

ABOUT GROUPS, may I say that it has gradually dawned on me that I have been advocating the wrong methods of organizing them. My idea was to introduce any and all HRAs in any one location and let them meet and form a group if they wished. It hasn’t worked out. In spite of the fact that all HRAs are fine people, they can’t help but get into each other’s hair because of differences in opinion on a score of subjects.

This is the way it can work. Your phone rings and a stranger introduces himself as a fellow HRA and asks permission to call on you. You open your home to him, and IF you aren’t the kind that get on together, you wish you had said “No.” If a group is already organized by you and a few friends, and if you ask the strange HRA to drop in at one of your group meetings, and if it turns out that he is not liked, you can refuse to let him join your group. It is more like a church which one can attend without being socially mixed up with members one can’t stand.

Another thing on the same line is giving the names of HRAs in the Bulletin reports taken from their letters. Last week I got into trouble in a small way by throwing a very much valued HRA open to approach by phone or letter like that, and I have now sworn off, so help me, and will keep the identity of each of you a profound secret from all the others. It’s a shame, but [it] is necessary.

Some day we may grow so that we have large groups like churches, but until that time, I believe it will be best to organize our groups as among our friends or people we personally know and whom we feel will fit in. On the other hand, any and all, regardless, can belong to the general HRA as the central group, and can work by letter and the Bulletins without the least clash of any kind, unless with me – and I’m old and tough and can take it if they can. (I am thinking of the people who write in and lay me by the heels because they do not agree with na kahuna or with my ideas of what na kahuna believed, did or failed to do.)

NEWS ITEMS OF THE WEEK

H.R.A Charles Kehn, reports several pleasing letters from HRAs who have read his FIRE-WALKING FROM THE INSIDE.

The September issue of ROUND ROBIN came in this week. This is always a great event here at the Study. The number is filled with the kind of material that suits the student in our corner of the psycho-religious field right down to the ground. The first article, covering the ideas of the Mark P. communicators on the older idea of the ether as a thing filling space much as air fills our surroundings, brings one up sharply with the fact that human consciousness and the things registered by the senses, to become its working materials, are now being measured and evaluated in terms of modern scientific concepts and not in terms of the thinkers of earlier centuries. Other excellent informative or provocative articles by the editor or correspondents make for the general education RR is offering in our part of the field.

This education is a great service to us all. It is something we cannot find in any university or any text book. The professors cannot agree on the materials for such a course. Texts are all colored, slanted and distorted because they come at problems from the point of view of cult, dogma, personal opinion, or blind prejudice – always contradicting. In RR we have Meade Layne’s very exceptional guidance in sorting and weighing materials from all sides. Huna comes in for a generous share of space and praise and comment. (This is a good time to renew a subscription.)

The Atom Bomb news has been disturbing. There is always the danger that a dictator or a small group able to dictate, may decide that it is again time to attempt to conquer the world. I have, for many years, had a peculiar dream that comes to me as an answer to how certain things will fall out. If the outcome is to be bad, I dream of muddy water, usually in flood. If good, I dream of calm clear water.

Since the news broke of the atom bomb in Russian hands, I have questioned the Powers-That-Be as best I might, and have been given two very vivid dreams of clear, calm water. I shall not pack up and depart for the wilds to try to find a place of safety in case the bombs fall. Moreover, one who has become as familiar with the life on the other side of things as my long studies have made me, ceases to have any great fear of possible crossing over under such circumstances. If you have a dream or hunch relating to this matter, send it along. A sharing of available Guidance is always good, even if we fail to lay hands on anything that can be accepted as conclusive. It begins to appear that the bomb will be too dangerous to use and that war will stop. Let us hope so.

One of the HRAs wrote this week to ask my opinion on united prayer-actions, done as part of our Huna work, for world peace and progress.

My opinion, as I wrote to him, is that this is of great importance and is being carried on twice daily by those of us who take part in the Telepathic Mutual Healing Group work. (He seems to have forgotten this part, or to have failed to get the Bulletins relating to the project.)

Each period begins with sending mana through the braided aka cord to the Po`e Aumakua while we picture them using it for their own purposes and to help the world back to peace and progress. We find in Huna the ancient belief that na Aumakua must be given a supply of low mana to enable them to do their most effective work in guiding the affairs on the levels of the Auhane and Aunihipili – our level of living.

Na kahuna believed in using all possible means to help ourselves on this level even while asking na Aumakua to help and guide. The “death prayer” was no more “black” magic than is our modern prison system, and may have been very much more efficient. There was no separation of Church and State with na kahuna. Even an unjust chief was open to punishment through the death prayer.

I may be speaking out of turn, and might possibly call down some strong criticism for saying this, but I believe we would do well to organize a form of Middle-of-the-Road group to pull together when it was decided that some one thing needed doing. As it is, we leave it to the politicians and they are swayed by many purposes, often running against the public good. Unorganized, the average person can do nothing. Organized, we could bring pressure to bear.

I have been getting letters bearing on various problems and ,while I do not pretend to know the answers (such problems need very full and careful study by a committee such as we might appoint were we organized), I can see that there is a crying need for action to be begun. For one thing, religions of all kinds should have their holds broken on public affairs. Take the matter of blocking the laws that would make it possible for an incurably ill person to ask to be helped to die. This is entirely a personal matter and decision, and no interference should longer be tolerated. For another thing, some form of birth control is swiftly becoming a necessity, especially in the Orient. It is not good enough to stand back always and let Nature thin out the population with famine as it has for centuries in China and India. But religions will first have to be dealt with before any change can be made. Perhaps we can eventually help organize and begin work on the governmental level. Huna, as you know, stresses the necessity of doing our best on the three levels of our lives, the physical (Aunihipili), mental (Auhane) and spiritual (Aumakua). Even if the atom bomb wrecks our beginning efforts, or the polar ice weight upsets our globe and throws us into a new ice age disaster, a start could be made. If time is allowed, we might help make the world a much better place for the generations to come, even if we of this period might not live to see the fruits of our labor.

Your comments on this will be welcomed, pro or con. At least we can talk about it while getting on with other HRA work.

QUARTERLY BULLETIN REVIEW

Bulletin XI, of June 15th, 1949, gave a number of HRA reports and findings in the matter of using the pendulum to test the increase in the charge of vital force or mana after making an effort to gain a surcharge. Almost without exception, those who could make the pendulum swing reasonably well, found that when a surcharge was accumulated the pendulum swung more strongly and for more counts of strokes or swings. This was a very important thing to learn, perhaps a “first” for HRA.

Reports varied on the accuracy of answers to “yes” and “no” questions asked of the Aunihipili and answered by movements of the pendulum. Some HRAs got 100 correct answers. Some got very poor results.

A spirit named as “Wayne” was reported communicating through the pendulum by one HRA, but was later discredited because of the nature of his answers. The same HRA later established contact with his Aunihipili, and at this writing believes that he is making direct contact with the Aumakua – the latter identifying itself by giving secret signals through the pendulum.

This HRA uses a pendulum of his own construction. It is all of transparent plastic and a pendulum is suspended from an arm over a base, the whole being held in the hands when in use, but the bob itself [is] hung from the arm and not held in the ordinary manner between thumb and fingers (the thread end).

PENDULUM SUSPENDED ON ARM OF STAND

Stand height 4 inches

Top arm length 22 inches

Base length 4 inches, width 3 inches

C. Pendulum 5/8 inches diameter, weight 25 grains, apparently pink opaque plastic, suspended by means of wire. loop to take heavy black silk. B thread, fastened at top after passing through a small hole, to A a small white bead.

D. Base has engraved circles and radiating lines to help measure the movement of the pendulum and give its direction of movement.

E. On top arm are engraved plus and minus signs. Use not clear to writer, but indicating “yes” and “no” movements.

Each sign is circled by degree marks.

Total weight of instrument about 2 3/4 ounces. Beautifully constructed. (Rough sketch made from instrument presented to M.F.L.)

Stand may be held in left hand with fingers of right touching top arm or small top bead. (Note that in common practice a pendulum is suspended from a thread which is held in the fingers, the over-all length of thread and bob usually being about 32 inches. Bobs made of sealing wax, buttons, marbles and many other things seem to serve our purposes fairly well. Weights may vary greatly.)

The Ho`o hiki general purpose prayer was given with the English translation of the Hawaiian. It was an interesting study but no great effort was made to use the old prayer. Original from HRA Charles Keen. A short prayer in verse was given as used by M.F.L.

Bulletin XII contained more material on the use of the pendulum, with quotes from Dr. Brunler’s articles and from other sources. The TMHG results were reported excellent in many cases. More Hawaiian [Lani: These are Hunian words. The separation of the languages wasn't felt strongly at this time by us.] words were discussed in their relation to Huna prayers.

Bulletin XIII contained more material on the pendulum and on dowsing for oil and gold. An article on “jargon” as used in writing on “occult” subjects was presented, and later was commented on by many HRAs.

A remarkable case was reported in some detail of an HRA who treated her eyes with mana applied through her charged hands. [She] also made prayer-actions, with the result that scar tissue on the cornea was replaced entirely. Also, supposedly incurable conditions were healed to leave the eyes and vision better than before.

With Bulletin XIV experimental work was laid out for the use of the pendulum to get better acquainted with the Aunihipili and to try to reach the Aumakua, but especially to see if, by means of the pendulum, complexes might be located. (This work continues at this time with only a few reporting their findings. Nothing very conclusive yet, but efforts are being made by one HRA to get the help of his Aumakua, via the pendulum, in locating complexes for friends who are in touch by telepathic or aka thread contact from a distance.)

An article on the findings of psychics, as in THE BETTY BOOK by White, appeared. A report was given of a method of “beaming” energy (without physical contact) to make chiropractic adjustments of the necks of patients. It aroused much interest and more may come of it .

Bulletin XV tells of the first HRA printed booklet being ready. It was FIRE-WALKING FROM THE INSIDE by HRA Charles Kenn. It was well received and reviewed at length in this Bulletin. IMPORTANT.

An HRA found that he could tell his Aunihipili to call his dog and that the dog soon arrived as if called by voice. This gives important information as to telepathic relations between Aunihipili self and the dog.

Many interesting letters and reports appeared. Vacation time in two parts was announced by MFL. (Cigbo later described his experiences in both.)

Bulletin XVI and XVII contained reports on work already laid out, also articles and a review of Dr. Nandor Fodor’s new book, THE SEARCH FOR THE BELOVED, which is a milestone of research.

This quarter has seen much progress. The replacement of scar tissue by Huna means shows that miraculous healing of the slow kind is possible to us. Perhaps instant healing of the same order will be demonstrated in no long time. No basic changes in present conclusions concerning Huna seem as yet to be indicated. M.F.L.

HUNA THROWS A GREAT LIGHT ON FAITH

HRA Charles Kenn has done us a wonderful service in setting before us in such detailed simplicity the secret ritual of the fire-walk. In effect, he said in his booklet, FIRE-WALKING FROM THE INSIDE, that one made the Huna type ritual prayers, one had faith, and one could fire-walk.

From the point of view of the Polynesian of the old school, this was very simple and complete. Na Aumakua did the rest.

On page 43 of his invaluable report, Mr. Kenn writes, “During every performance a number of people walked the pit safely while a few were burned to some degree. No explanation was offered (by the master of ceremonies) except that these few who were burned probably had some lack of faith or some mental condition that prevented the protection from being given. Prayer is the most essential thing, say the Hawaiians. The meaning is that prayer conditions a person to receive the blessings he seeks, and faith and understanding are the essential qualifications.

It is encouraging to us in our experimental approach to the use of Huna to know that the Chief who made the invocations for the fire-walking tests made no special effort to accumulate mana and send it with his prayers to na Aumakua to whom his prayers were addressed. Grounded in the basic ideas of mana and its use in all such matters, he could take it for granted that his Aunihipili (if he recognized it at all as a part of the work) would send mana as needed with the ritual invocations.

This does not show that our present conclusions about the accumulation and sending of mana (in Huna) are in any way wrong or lacking. What it does show us is the fact that ONE LONG HABITUATED in the use of prayer may come to the place where he automatically causes the Aunihipili to accumulate mana and send it to the Aumakua along the aka thread of contact, even while presenting the thought-form-pictures of the desired condition telepathically.

The training for us is like that of a great painter. We must first come to know and understand the complicated details of the work we wish to learn to do, but when this is accomplished and we have become habituated to the methods, they come slowly to be automatic with us. No longer does the painter have to stop to remember all the intricacies of his art. He has absorbed these as Mr. Kenn tells us na kahuna absorbed the special Polynesian point of view. The artist forgets his paint and brushes. His entire attention becomes fastened on and lost in the picture he sees and keeps holding before his mind’s eye as it slowly appears on his canvas.

Prayer is, when one has become a master in its use, much the same. One can forget the mechanics and depend upon the habituated Aunihipili to do the mechanical part as needed. But, and this is the point I wish to stress, the beginner at painting or praying CANNOT ignore the necessary understanding or training.

The reason we need Huna so badly is that our prayers do not get results for most of us who use the old method of the churches. In the past, the majority of us have had almost no specific training in the art of making a prayer. We read in the Bible the few things said about this art, and find much contradiction. “Faith and works” are described as necessities, but little is told of the nature of the “works” and we take it for granted that some vague form of “good works” is meant. A study of the healing prayers made by Jesus tells little more, but suggests that a physical stimulus was often used to help free a supplicant of a guilt complex. Jesus, as a master of the art of prayer, seems not to have had to stop to accumulate a surcharge of mana and set to work carefully to use it in making his prayer. He attained the greatest mastery of the art in the simplicity of, “Arise, take up your bed and walk.”

In the OAHSPE or Kosmon Bible, one may find a mine of information on many points, but a knowledge of Huna is often needed to help one dig out the nuggets and recognize them for what they are. (I believe that in all such writings the secret values have been hidden so that the dabblers will not find it. The ancient cult of secrecy seems everywhere to have existed, not in Huna alone.) Let me quote material covering prayer from page 207-8-9, Ch.XV. I will underline and comment to bring out the points to be noted which will serve as evidence of the need of the Huna mechanics of prayer for the beginner.)

(9.) “I ‘hua ‘Mazda said: Let thy lips utter thy holiest desires, and let thy soul seek constantly for new expressions magnifying the wisdom, love and power of Ormazd, the Creator, The “All Light”.) Neither shalt thou take a thought in regard to rules of prayer; the rules are for the unlearned … For the glory of prayer is the strengthening of one’s own soul to perceive the Higher Light. (Comment: This section points, if examined in the Huna line, to the work to be done to learn to contact the Aumakua. The “strengthening” can be translated in terms of the learning to accumulate and use mana, and the idea of “perceiving” the “Higher Light” fits neatly with the Huna idea of making a conscious contact with the Aumakua. For this purpose, no “rules” such as were common in ancient times, dealing with rituals and sacrifices, were necessary.)

(11.) Prayer is not given in order to change the decrees of Opmazd, but to change one’s own self for the better. Yet he who repeateth words of prayer as a parrot repeateth, improveth himself but little. (Comment: The theory of the growth of evolution of the individual is well seen here and communion with na Aumakua indicated as a means of development and growth. In the following, note the possibility that the “words” included the thought-forms of Huna, and for that reason were more “creative” than silent prayer. The suggestion is that there is a difference of much importance between the nature of a thought and a thought made vocal by the mouth. This would be strange indeed were we not to know through Huna the use of the thought-form sent to the Aumakua to be used as the seed from which to grow the desired thing.)

12 & 13.) Asha said: If a man think a prayer, and use no words, is it well with him? I ‘hua ‘Mazda said: It is well with him, but it is better to add words also. It is well for Ormazd to think a universe, but better to create it. To begin to learn creating, thou shalt use the spoken words; the perfection of creating is to have the words bear fruit. He who omitteth words of prayer will in time omit prayer also, and his soul tendeth to barrenness. (Comment: One stops praying when no results are obtained, and the implication here is that “words” have a very definite part to play in making the correct prayer. As words alone have no occult power or significance, we must add the ideas mentioned in the comment above to get the fuller view. The general philosophy given in this material is also excellent to study – note it in this section:)

(14.) A vain man saith: I have no need to pray; Ormazad knoweth my soul. Why, then, shall not the field say: I shall produce no harvest, because Ormazad knoweth my capacity. I declare unto thee, 0 Asha, the secret of all spiritual growth lieth in giving out the spirit. He who would grow in wisdom, must give wisdom, he who would grow in love, must give love; he who would grow in rower of spirit, must give out power of spirit. (Comment: The idea of giving out wisdom and love and spirit before one has them, would fail to make sense, but if we see that we must make a good thought-form-picture of them as things desired, [Lani: this is a Self-Sourcing. To have a friend, be a friend first, etc.] and give it out by sending it to the Aumakua as our prayer “seed,” the idea takes on clearer meaning. The “power” fits the Huna idea of the mana as something which the spirit Aunihipili can “give out” as a way to get back power in the form of answered prayers. Notice in the following, the way the word “power” is used, indicating that it is a definite thing that goes out and that produces definite “fruit” or result. The audience is pictured as being given “power” and being helped to the “fruits” of its actions and purposes in prayer, which latter is the thing under discussion.)

(15) Bethink tree, then, if thou prayest silently, thy power goest weakly to thy audience; but if thou prayest with words openly, thou givest to thine audience of thy fruit and, for this glory, Ormazd provideth thee abundantly. (Comment: Here we find the hint that we can share our mana with those whom we address, better by words than by silent or telepathic means. A general prayer in words before an audience would also give the thought-forms and all could share in sending them to the Po`e Aumakua. In other passages in Oahspe we find more of these cryptic teachings for our study and close consideration as we endeavor to use Huna.)

In SSBM, on pages 394 through 400, will be found material well worth reviewing in connection with the matter of prayer and getting results by means of it.

August 1, 1949

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

FIRE-WALKING

PROGRESS REPORT ON THE FIRE-WALKING BOOKLET: My warmest and heartiest thanks to all of you who have so quickly responded to the call in the last Bulletin for help by way of sending your payment in advance for the booklet ordered earlier. It was ALL my fault. I let Cigbo say on his order form sent out weeks ago, “… about. $1.10 contribution (per copy) … when they are ready.”

So, when plans changed from mimeographing (which I could have handled in the Study) to printing (which takes cash in advance in this case owing to the circumstances surrounding our printer), I was forced to ask for the money before the booklet was ready.

Here is my apology for all of you who have scolded me. Here, also, is my sympathy and complete understanding for all who have had to write in that funds were low for various reasons and that the advance payment could not be made just now.

THE BOOKLET will come out with all the cuts and the pictures will be nearly page-size. We will have a cover and side binding so that later on we may be able to have a few made with stiff covers after all (to be sent to libraries, which might help spread the news of the Huna work). HRA Thomas is doing all in his power to push the printing end along, and the type is all set and corrections made, just waiting for press time. Then will come the printing of the cover, the printing of the pictures, the folding, assembling and binding. After that I will get the envelopes addressed and stamped and stuffed – and off to you. While no promise can be made as to the exact time of completion and mailing, it should not be many weeks off.

IN ROUND ROBIN in the August-September issue will appear an 11-page article by me on the implications of fire-walking and of the larger field of fire-immunity, which includes the mysterious changes of temperature and the control of temperature in many forms of spirit activity in the seance rooms and out of them. This article is intended to give the answer to why such stress is laid on fire-walking when none of us would be interested in learning this art. It may be possible, later on, to have in hand the booklet and the article so that it can be handed to those who refuse to be interested in Huna because they say, “Why should I be interested in fire-walking?” Copies of the August-September issue of ROUND ROBIN may be ordered now (in advance) by sending $.50 in stamps for each copy ordered, to the following address (not to me, please) ROUND ROBIN MAGAZINE, 3524 Adams Avenue, San Diego 4, Calif. (A full year for $3.50, and a grand magazine it is for all of us.)

EXTRA BOOKLETS will be printed, so if you cannot send for yours now, you can send in later. ($1.10 postpaid. For California, add tax to the amount. This tax will be sent in by our printer.)

FROM THE MAILBAG

YOUR LETTERS AND REPORTS on your Huna practice, experiments and results have been very much appreciated during the past two weeks and have all been carefully read. Thanks so much for saying, “No answer required” and for marking “Urgent” on those for Cigbo or needing a reply. I mimeograph a 3/4 page letter giving my personal news each week – what Cigbo sniffs at and calls “tinned letter” and when you write in, if you would like to have one of these and a line or two of personal reply, just enclose a stamped and self-addressed envelope of fair size. I will do my hasty best to get it back to you. The writing and mimeographing of two longer Bulletins a month take up more than half of my time, with reading your letters almost the other half. The answers have to be made when minutes can be found.

TMHG

THE TELEPATHIC MUTUAL HEALING GROUP WORK takes precedence over everything else, and no matter what has to wait, the braiding of the cord and special ritual goes on beginning at 3 and at 7 California time – not daylight-saving this year. More and more it becomes evident that steady daily work on our Huna prayer-actions is what it takes to get results. Some cases that have been in work for a long time, and that have seemed to get no response at all, suddenly begin to show results. More and more I am convinced that we have to work to get the old and undesirable crystallized future broken down and the new built to replace it. I am also convinced that there is often a worsening of conditions when the old future is broken up. This needs to be endured with what patience one can muster and with confidence that the bright new future is not far ahead. I still am of the opinion that it is the daily or hourly sending of vital force to the Po`e Aumakua of the TMHG that is the primary key to making changes possible and that the secondary key is the sending of the thought-forms of the desired condition to act as the mold for building the new future.

IDENTIFY YOURSELF, PLEASE if you are the HRA who, on the days between July 20 and 27, ha[s] been making contact with me and activating our braided cord so powerfully. Your clock has been THREE MINUTES FAST, and you have been causing a tingling to attract my attention abruptly at the moment of three minutes before four almost daily. I have dropped everything and joined in for several minutes, taking advantage of the flow of power and the cob-webs-across-myface sensation (long familiar when force is flowing with strong contact being made), and have held all of the TMHG members to the Light as well as opening the door to the Po`e Aumakua and asking that our prayer for world peace and blessing be materialized. I am anxious to discover just who is showing this power. We may have a kahuna in the making in you.

MY SUMMER VACATION

MY VACATION PLANS for this summer are not yet formed. I have hoped to be able to take as long as three days away from the Study before the summer is gone, and drive to the nearby mountains one day, camp there the next, and return on the third. As you know, all orders which you send in for copies of SECRET SCIENCE go out in the next mail (with great appreciation of the order, and with the gift book and a free copy of the Huna pamphlet in addition). These orders are few, and to wait three days to be filled would be no great hardship, I am sure. The TMHG work will be kept up, of course.

The car can be parked for the period if I am enroute. I also hope to find time and peace in high places for some extra hours of intensive work with prayer-actions. The Bulletins may be a few days late and answers to letters slower.

Cigbo insists that we go, and will not take “no” for an answer. He thinks he can catch a “desert rat” (not suspecting that these are old prospectors) and that a pine cone may have ice cream in it like cones at the drug store.

PENDULUM

Reports have been arriving covering the results obtained with the pendulum. Five HRAs have by now found that they can get correct answers to almost everything they ask where the question concerns such things as the arrival of letters, callers, customers and so on. It seems more difficult to get a correct answer when the question demands a more extended reach into the future, or when several people are involved in the answer that will eventually be made to the question. The coloring of the reply by the desire or expectation, fear etc., in the mind of the operator is marked and must be taken into consideration at all times. The pendulum (I like this word in its Americanized form better than pendulum, thanks to Meade Layne in R R articles last year) is a very valuable tool in our work, as are the boxes.

EXPERIMENTAL ASSIGNMENT

Will those of you who can do so, begin a series of tests to see what we can learn about our fixations through the use of the pendulum?

Then begin guessing as to what might be the cause of any health defect or lack of funds or harmony with you or yours.

1. [Something is missing here. ed]
2. Then begin guessing as to what might be the cause of any health defect or lack of funds or harmony with you or yours.
3. Talk to your “George” and explain carefully what is to be done. Explain that he may be holding ideas that need to be talked over and may need to have things done to balance them. Begin bringing up things that you guess might be causing trouble. Ask such questions as, “Do you think we should punished for past sins?” “Is there something that you fear?” “Do you think we do not deserve to be prosperous? Happy? Healthy? Why do you think so?” Etc. Get your Aunihipili to tell you who it likes and dislikes and why, what it wants and why.
4. As the Aunihipili is not logical, do not be surprised at what is revealed by the answers you get. If any answer is uncertain or needs later checking because of its importance or because of its surprising nature, write it down and make repeated checks in the same way on following days.

Go slowly and make a careful beginning so that you do not cause your Aunihipili to refuse to go along. Do not ask if it has a “complex.” Do not act or show or say anything that might make the Aunihipili feel that it was being blamed. Show that you are working together as dear friends and for mutual benefit. This is rather new ground. Go circumspectly and realize that you are breaking new trails.

Keep a rough record of your work and when you have found out things, report to me so that we can share our findings. Any of us may discover something of great significance about the Aunihipili and its ways, and about the pendulum approach to the complex. Our object is to find a way to find unsuspected complexes which are hindering us.

PENDULUM NOTES

Two cases have been reported in which a rosary has been used as a pendulum with success when one made in the usual way would not swing. (One rosary Catholic and one Buddhist. In both cases these have been used for years in religious rites by the owner. Yes, we have HRAs of many faiths, and value them all highly.) This might suggest that some object loved and worn for years, such as a locket or ring on a thread would be a better pendulum for some. MFL

SUPPORTING EVIDENCE TO SHOW THAT HUNA IS RIGHT IN ITS CONCEPTS WHEN COMPARED WITH PSYCHIC FINDINGS

It is so very easy to slip back into old beliefs and attitudes of mind. I find in the arriving letters the frequent intimation that the writer has allowed to pass from his or her mind the evidence given in SSBM to show why Huna was more logical or more apt to be right in its various concepts than some other set of ideas to which we are accustomed.

I read such things as, “I can’t see why we can’t just pray right straight to God and be done with it.” Or I may read, “I tried the boxes and the pendulum and did not get anything at all out of the practice that would help me. I would go to a kahuna if I could find one to help me, but I can’t keep experimenting with Huna. I need help right now.”

This is slipping back. It is forgetting what was read in page after page of SSBM explaining WHY the mana surcharge must be accumulated, why it must be supplied to the Aumakua to enable them to have the proper amount of strong earthy force to change to their own vibration of mana (mana loa) and uses to cause the desired changes. Also why we must decide what we want and keep a picture of this new condition in mind steadily day by day as the prayer ritual is observed, and as the old future is torn down and the new built in its place.

Yesterday’s feast of new and inspiring ideas found in Huna does not keep one fed today. We are so constituted that we need constant replenishment and renewal. For this reason I am continually peering into this corner or that to find fresh proof and fresh corroboration to feed our confidence in the newly embraced but very ancient Huna system.

In this search I have cooperation at all times from my friends. Not a week passes but that someone reports finding another of the roads that all lead to the Rome of Huna or another straw that shows that the wind of proof is blowing in the Huna direction.

Recently a letter came which said, “No outward change for me but I certainly feel like a different person. I trust the change is on the way. Enclosed are some excerpts a copy of a copy so not word for word. It struck me that they bore out the principles of Huna and you might like to see them.”

The excerpts proved to be from the Stewart Edward White books telling of the psychic explorations of his wife, “Betty” – ACROSS TIE UNKNOWN and THE ROAD I KNOW. (published by E.P. Dutton and Co., and excellent reading for students).

Those of you who have read this series of reports, beginning with the first, THE BETTY BOOK, will remember that Betty reversed the usual process in which a departed spirit comes back into the body of a living medium. She left her body and went over into the spirit realms, observing many things, conversing with many people of advanced learning on the “there living” side of things, and returned to her body on the “here living” side to tell what she had found. The quotes which will follow are part of what she had to say about what she learned and concluded. I believe that we can rely on the integrity of those behind this material, even if we may question the conclusions at some points, realizing that the opinions of the “there living” are only opinions, just as ours here can be nothing more. All opinions can command only a degree of acceptance.

(Quote from ACROSS THE UNKNOWN) “The recognition of the things you desire, (l) the forming of your definite purposes (2), establishes a condition as automatically (3) [the numbers are being inserted to enable comments made later to be expedited by pointing to the words going ahead of the number, M.F.L.] chemical in its action as establishing the arrangement of any other chemical process, such as the release of gases or the carbonization of flame or the boiling of water. (4) It immediately starts toward the fulfillment of the desire (5) in proportion to the strength, fervor and persistence of your effort toward it.”

Now for comment and Huna comparisons. In the item before the (1) we see the thing stressed in Huna practice – the necessity of working with care to come to the conclusion which is to be final as to what is best to begin building into (2) our lives by calling in the help of the Aumakua. We must come to a very definite decision and “recognize” it as the thought-form mold that must be presented telepathically to na Aumakua to be filled with the invisible aka substance upon which eventual materialization is based. Betty was taught that by coming to a decision we automatically set into motion forces to bring about the desired (3) condition. Or, should we say that the Po`e Aumakua automatically accept the picture we make of the desire future and begin to build on it for us. This (4) comparison with the certainty of chemical action leaves out na Aumakua and substitutes a vague “natural law” in which there is a painful lack of the warmth of personality of Huna, also a lack of leeway to allow na Aumakua to guide us as we ask them to do, and perhaps toss in special ingredients known to be needed by us, but which we have overlooked. The (5) statement that the fulfillment of the desire is in proportion to the strength, fervor and persistence of the effort, can be expanded to its very full and great importance through a knowledge of Huna. For “strength” we need to send the mana surcharge on the aka thread, via the mediumship of our Aunihipili itself. The “fervor” calls for an emotional reaction of desire on the part of our Aunihipili, which is alone the one who uses emotion, and who indicates its eager sharing of the desire by giving us the fervent emotion of desire. The “persistence” of the effort matches the Huna command that we present our offering of empowering mana daily or hourly, and with it, send along the renewed and strengthened mental picture of the things desired.

Again a quote, but this time no comment is needed. “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.”

[Editor's Note: The excerpts below, quoted from The Road I Know by Stewart Edward White appears to now be in the public domain. Therefore, I've put together a FREE ebook for further reading. The quoted text below is on page 115. Download a copy here -- Manawanui]

The following passages come from THE ROAD I KNOW, which was the “road” back and forth to the other side of living. “There exists in you, indefinitely developable, an engine of power (1), dynamically creative, capable of impressing and molding your material world according[ly] as you give out from your inner being its creative force (2). This is not primarily the mental creative force (3), which you understand perfectly. It is a higher sense of that (4), the vital principle of life. It comes not from that mere agent of the soul, the intellect, but from the plexus of life itself (5). Mental force can make a mold or plan, but for completion this plan must have vital principle supplied (6). Mental force is the light globe only. True creative force carries with it its own current. It is a matter of the heart (7) 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 (8), our existence is niggardly and hampered. No man need be content with only just enough to get by (9). It is possible to tap the Source of Supply as a conscious and intended act (10). 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 (11).

“We are not the owner, but the agent (12). We can get everything, unstinted – everything that is good for us and that we have earned and deserve (13). But only provided we know how to give it away after we get it (14). 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. 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 (15).”

Again, a brief set of comments. Go back and check the items by number to follow them.

(1) The “engine of power” fits the Huna idea of the Aunihipili and its ability to accumulate and use a surcharge of mana or power, this being used to create the future in its invisible form and to materialize it in some way in the physical. The “engine” must, of course, be guided by some form of mentality, and in this case, we have the three selves of the man and the use of the three manas as they work together. The Aunihipili and Aumakua fall under the (2) heading of the “inner being.” The Auhane is the outer being, but cannot make or use the force. It, as the mental force (3), cannot create except on its own level, not on the physical. The “higher sense” (4) is the Aumakua, and the force it uses is the high mana. But all mana is part of the “vital principle of life.”

Huna agrees emphatically that the manas, when used by the Aunihipili and na Aumakua in creating the desired conditions, first in the future and then in the present as materialized conditions, do indeed use forces and consciousness apart from the intellect or Auhane, which can only plan and visualize and will as its part of the work (5). It can, with the help of the Aunihipili, create the thought-form-mold or plan. Mental force (6) without the basic mana and the Aumakua and its voltltage of the force, cannot light the globe. The “true creative force” (7) belongs to the level of the Aunihipili, symbolized by the “heart” or emotions and, in Huna, we add the fact that the low mana becomes creative in the larger sense only when changed to the mana loa and put to use.

In item (8) we see the average life mentioned. In it, things “just happen,” and we are the toys of circumstances. By planning our future and working for it in the Huna manner, we advance (9) and tap the Source of Supply by working with the Aunihipili and Aumakua as a three-part team (10). And Huna heartily seconds this conclusion. The limit is indeed set only by the skill with which we use the things we have come to know. The several statements given by Betty in the paragraphs cited, pull together to make a compact and understandable whole when we apply Huna to them, but not before. The last statement (11) would seem most out of keeping with the illustration of precise and automatic chemical reaction without the understanding that behind all lies the Aumakua with its greater wisdom and ability and with its unfailing sympathy and understanding of us and our problems.

When we come to item (12) we find that the earlier statements are being subjected to limitations – the na Aumakua apparently working, not entirely as by automatic reactions to our prayers, but deciding in some degree what we should be given. Our goodness enters the picture (sin fixations in Huna replace this) and there is a cryptic command to share blessings in order to keep getting them. The idea of “take no thought of the morrow” is contrary to all we have learned., While it may be translated as “take care you have complete faith in all matters,” it must not be allowed to contradict the basic fact that we MUST plan ahead and use all the methods at our disposal to help change things for the better.

The paragraph on “inspiration” (15) calls for no particular comment from the Huna angle. However, it reminds us, despite its personalization of “inspiration” which is a direct prompting from the Aumakua, it is to be supposed, that we must first decide upon the work to be done before we ask for Guidance to help us to do it superlatively well. The “undifferentiated force” of mana, or any other force, remains useless and meaningless until set to work by a conscious being or self or trinity of selves. The moral we can draw from this paragraph of teaching is that we cannot just sit down and wait to be told what to do and how to do it. We must decide these things for ourselves before we ask for help.

I have traced the Huna parallels in Betty’s splendid reports on her findings, perhaps in tiresome detail, but with the desire to show how I go about checking such material and getting from it the supporting evidence that Huna is all that it appears to be. Having gone patiently along with me this time, I will be very brief the next. There are many similar sources of corroboration which I wish to present in later Bulletins.

LOW MAGIC

A LETTER REPORTING ON THE USE OF THE LOW MAGIC came in recently from HRA F.A.P., a resident of Southern California, and one gifted with the ability to collect a large surcharge of mana. He wrote, “We have a neighbor whose husband died a few months ago and left her with two small children. She was forced to go to work.

“… One night I noticed how terribly tired she looked … my wife and I called her over and I explained simply that I thought I could help her if she would let me try … I massaged her back and shoulders very gently while charging myself with mana. Then when I felt ready I willed the force to go into her. I caused it to flow three times … Later she said that for the first time in months her tight and twitching face muscles relaxed and that she had felt great power flowing into her.

“Everyone I have passed the mana to says it hits them in the pit of the stomach suddenly and then travels upward ending in the head with something like a heavy jolt … I use this power in helping myself all the time. All the neighbors around here remark to my face that they wonder where I get all my pep. For a long time I felt myself growing old – am forty. Then, when I began drawing upon this force, I felt myself charged with energy, my figure is not sagging and I honestly do not feel a bit over thirty.”

In former letters the surprising help given his wife by the same method was reported. He plans to practice steadily and develop his power to the limit. This is excellent work and we need more experimentation in this line in which only the “low magic” is involved. A sufficient surcharge might be used in the kahuna way as a “shock charge” to dislodge obsessing spirits or overcome complexes by sheer force.

Use Pendulum to Test Mana Charge

MY PENDULUM TEST OF THE MANA CHARGE before, during and after the TMHG periods has been carefully checked by HRA R.W.S., also of California. My index or normal mana charge gave me 52 clockwise swings, his 50 to-and-from body. My surcharge measured an average of 300 clockwise, his 300 to 330 clockwise. After sending the surcharge to na Aumakua through the “braided cord” of aka threads at the time of the TMHG work, my pendulum swing was reduced to between ten and twenty feeble swings, his to from 25 feeble clockwise swings to 10 straight line swings. In my experiments, the pendulum also makes a few straight line swings during the time when treatment is under way, but resumes the circling later. I am very much pleased to have these findings so similar to my own. I feel sure that we DO accumulate a surcharge and DO send it to the Poe Aumakua for use in helping the world and us. Join in as often as possible. The power increases. We may be preventing a third World War by empowering na Aumakua and opening the door to their help by our invitations. If you do not need help, send along your spare mana to help others. If you need help, join hands telepathically and help build and multiply the powers used to answer our petitions made Huna fashion.

SOMETHING OF GREAT INTEREST TO US

was reported by letter from a reader of SSBM, J.D. Buchan, G.P.C.S., who tells of a new school of healing which seems to be a combination of Aumakua and Aunihipili of na kahuna, and of Chiropractic methodology and theory together with some excellent religious ingredients. He writes:

“Father Placidus Kempf, Prior cf the Monastery at St. Meinrad, Indiana, of the ancient Order of St. Benedict, was given three weeks to live by a recent head of the American Medical Association. A friend prevailed upon him to be adjusted by a Chiropractor, Dr. G. P. Shears. He recovered.”

The story goes on, telling how priest and doctor formed a new organization in which treatment was given to all and donations were requested to keep up the work. This was the “G.P.C. Service Principle” standing for “God, Patient and Chiropractor.” Work under this “law of giving and receiving” prospered and more Chiropractors joined in. A special methodology and theory was developed, put to use and taught.

The theory is that only at the point where head joins neck can the nerves be pinched enough to cause trouble, but if they are pinched by the joint being slightly dislocated, the entire spine may get out of adjustment and many ills develop. It is taught that if the head is replaced squarely on the axis, the other things soon correct themselves.

This is not a new theory, but the thing that struck me was the method used to make the neck adjustment. Again I quote. “… here is the meat of this letter, to my personal knowledge, there are seven of us who no longer use force (to make the adjustment). We beam energy into the patient and the INNATE INTELLIGENCE (“Master Mind” etc.) converts this into force and the subluxation is reduced (adjustment made), (After anterior and posterior X-rays have been made to determine just the degree of subluxation) we find the proper direction from which to apply the energy. The patient is placed in a reclining position according to our findings, and contact is taken over the transverse process of the Atlas. The elbows are brought sharply together much as we use the ‘toggle recoil’ adjustment when using physical force. We are extremely careful that no force enters the patient or the energy would be dissipated … Instantaneously upon beaming the energy, the internal malleolas are found to be even – assuming, of course, that the energy has been beamed in the proper direction … When this new knowledge was revealed, we did less and less to the patient while doing more and more for the patient.

“Our premise is that Universal Intelligence is in all matter, giving it all of its properties and actions.” (This, I gather, is called upon to take the beamed energy projected by the healer and use it as a physical force to put the head back on the Atlas as it should be.)

“I believe that seventy-two of us now have official standing as GPC Servers. Seven are now using the ‘no force’ technique, and one hundred and fifty more are serving their first year necessary to gain official rating. Father Placidus sends a hand-painted emblem to each who gains official standing.”

If any HRA can tell me more of the methods used, I will be happy to pass on the information for the benefit of all of us. It looks to me that we may have here a very fine example of the use of a surcharge of mana which is sent or “beamed” by contact, will, aka thread or whatnot, into the patient to be used by na Aumakua – under other names – to make the adjustment. The manipulation of the elbows may be a physical stimulus of sorts. Patients dying of cancer are listed with other incurables successfully treated. Most interesting. Possibly VERY significant. We must let no stone go unturned in the Huna work. MFL

February 2, 1948

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

Aloha!

We are about to begin putting the ancient Huna System to the test on a large scale. Enough experimental work has already been done to prove that Huna will work for us as it did for na kahuna, but only a beginning has been made. We must work and experiment to attain proficiency.

Because most of us have problems to solve in our own lives, the first step which I am going to recommend deals with the High Magic. I want each one of your lives bettered. I want you to build into your future the correct health, finance and general conditions as a necessary first step in Huna experimentation. From this work you will gain experience, and from our combined experiences we will forward the whole Huna recovery project.

Your future is, for the most part, still only an incomplete map. You have not decided where you are going and, as the Aumakua makes bits of your future daily from your thoughts of what you want or what you fear, your map is filled with vague lines indicating the direction of each day’s aimless paths. There are also blots here and there to indicate sickness, accidents and the realization of all feared events.

Take our text on Huna, The Secret Science Behind Miracles, and read again Case 29, starting on page 336. Then ask yourself questions such as the kahuna asked me. Find out what you want to have happen in your future. Ask yourself how you would feel if this or that or the other thing came in response to your work in the High Magic. Sleep over it. However you reach your decision, get it right. Get it final. You are mapping your future and you must stop changing your mind about what you wish to have happen. You are going to steady down and drive with all your strength at a definite set of aims. You may later add things to your map, but you must not make basic changes and so cause confusion. Say to yourself, “I want to be ________ . I want to do ________ .” And then stick to it! Give your Aumakua time enough to build THAT FUTURE for you, and for that future to be actualized in your daily life. Give the Aumakua a free hand. Do not specify HOW the desired results are to be obtained.

This is not child’s play. It is probably the most serious work you have ever undertaken because you are now setting out to set the course for your whole life. It is serious work for all the world because you are now a pioneer breaking tracks in the wilderness for those less clear-seeing and less able to travel tomorrow en route to a new and greatly better day.

When you have decided exactly what you want on your map and in the mold into which your life will be cast, write it down.

Then make a copy of its important parts and send it to me to place in the Huna (secret) Research Associates files. I will give your sheet a code number, and I will want a report from you as often as any item on your list begins to take visible shape – or if there is a mysterious upset. I will also want a final report on the outcome when you finish, with notes on what you have learned to better our understanding of Huna.

Do what you can for the present to handle your guilt complexes or other hindering fixations. Read and reread the book and you will gradually get a working knowledge of this part of the problem. In due time we will have various Associates able to help with the fixations, but there are none yet. Allow yourself to dwell daily on the Huna teaching that no act is a sin unless it hurts someone.

Here is information not to be found in my book. It is part of the knowledge gained by W.R. Stewart who discovered and studied with na kahuna in North Africa. He spent years testing this part of the instructions given by his kahuna teacher and found that they were very important.

1. Your Aumakua and those of your husband, wife, child, relatives, neighbors, etc., work together. This is because we live in groups and our lives are lived in relation to others. These na Aumakua however, are far more closely associated than are we who live in dense physical bodies. They have evolved to the point of forming a perfect brotherhood. They exist as individuals but are also one with all na Aumakua in a general unity of being. They represent the Universal Mind or Christ Spirit which we moderns have come to know in a vague way. This great body of united separated “na Aumakua” was called by na kahuna the Po`e Aumakua, or “Company of Utterly Trustworthy Parental Spirits.” All prayer-actions must be addressed to the Aumakua, and if still higher Beings are to be involved in the action, the Aumakua will attend to that.
2. Because each Aumakua in your Aumakua group loves its own man, woman or child, over which it stands as Guardian Angel (no matter how bad that person may be), the entire Aumakua Group corresponding to your group below must be considered when we ask our own Aumakua to make changes in the future for us that will have an effect on others in our group. Picture yourself standing before the assembled na Aumakua of your group, making your requests. What would you see on the shining faces if you asked for something that would injure one of the earthlings in their charge? These na Aumakua love their earthly children with a vast and yearning parental love and, do not forget this, they have to sit helplessly by and watch their earthlings do things that will get them into all kinds of trouble. This is the LAW. The Aumakua must keep hands off and let the Aunihipili and Auhane (the man) learn by experience. This is our God-given FREE WILL. Only the long range events in our lives may be set for us. All other events and conditions must be made of the materials we send to na Aumakua in the way of thought-forms, and of the cumulative acts we perform. If you wish to cause the greatest possible joy in “heaven,” you can do so in two ways: first by recognizing your own Aumakua and asking it to take a hand in your life (a figurative opening of the door to the aid of the Aumakua) or second, by recognizing the existence of the other na Aumakua of the group and asking them to help you to help their earthly charges.

In church, much stress is laid on saving souls. In Huna, stress is laid on helping others to know about na Aumakua, and to give up the animal greed and savagery of the Aunihipili so that their lives may be ordered and their doors opened to the help and guidance and healing of na Aumakua. This is the true salvation – the only one known in the Ancient Secret Lore. To be worthy of the help of na Aumakua, we must become a little like they are. We must be kind and tolerant and willing to help our fellows unselfishly. The higher we evolve, the less we grab, and the more we give.

W.R. Stewart found that a prayer action taken for his own personal good, and that alone, got slow results in comparison to actions taken for the good of others as well as himself. (Recall the fact that at the shrine at Lourdes, those who come to pray for others are most often healed.) When you pray for the good of others you call to your aid their na Aumakua. Pray for ten and you have incredible Power and Wisdom behind you. Pray for help in helping mankind, and you have the entire Po`e Aumakua listening. Even the smallest act done to help another in the name of the Aumakua who watches over that other is blessed out of all proportion to the deed itself.

“Even as ye do unto the least of these, ye do it unto me,” said Jesus, and he spoke as an Aumakua. [This] tells us why Service is magnified so greatly in all the teachings. This is the one way in which one can serve the Higher Beings. Grow yourself. Help others to grow. W.R. Stewart lived to serve. After his death, I received a stained little note from his old charwoman. The note ended with, “He was such a kind man.” What an epitaph to be graven on the memories which are his only monument! He served – SERVED!

Step 1 is to decide what you wish to be and to do.

Step 2 is to make a clear and enduring picture in your mind (thought-forms) of what you wish to come to pass. Each day, for a few minutes, toss aside the present conditions and imagine yourself living as you picture yourself in the future. Enter your pictured future more completely each day until you can forget the unwanted things in the present – forget them for long minutes. Picture the new house, the new Service and the new life. For health, picture yourself as in some early day when you were brimming with health. Forget present illness which is on the way out and which has no reality in the very real future which is being built for you in answer to your prayers.

Pray to have your picture materialized. Pray as often as you think of it, and always present your picture as the heart of your prayer. Do not wait for a full answer to the prayer, but start with little acts of service at once. Do all you can below and depend on na Aumakua to do their work above. Do not dictate HOW things are to be brought about. Leave that to na Aumakua. If you have faith and persevere, the Aunihipili will share it in due time and will deliver (telepathically) your prayers as you formulate them. Give up your hates or you will hate an Aumakua and make no progress. A very great kahuna said, “Do good to those who despitefully use you.” If you can get over this hurdle, your path ahead should be straight, wide and easy.

Max Freedom Long