HUNA

THE WORKABLE PSYCHO-RELIGIOUS
SYSTEM OF THE POLYNESIANS

PART I.

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 kahunas, or native priests, who, although
outlawed, worked among their fellow Hawaiians as healers of body and
purse, or used the dread "death prayers." Some fire-walked 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 fire-walking himself under the protection of the kahunas, 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.

The kahunas, (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 the
kahunas, 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 the kahunas were able to contact
through ceremonial or prayer. 2. This unidentified con-. sciousness could
use an unidentified force in such a way as to control temperature in
fire-walking or make changes 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 the kahunas).

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 de velopment in the psycho-sciences which
might give me a clue to the "Secret" of the kahunas, 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 the kahunas.

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 FIRE-WALKING TO INSTANT HEALING

FIRE-WALKING (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 fire-walks. 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 fire-walking,
keeping in mind two questions, (1) What god - is prayed to get
fire-immunity, and (2) what form of "purification from sin", if any, is
necessary before one can fire-walk?

FIRE-WALKING CASES FOR

CONSIDERATION

Kuda Bux fire-walked 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
fire-walking 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 fire-walking. 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 fire-walking.

In Polynesia, fire-walking 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 fire-walk on 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 at tention for a moment. In that moment
he jerked up a foot, which later, showed a large blister, but continued
the fire-walk 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, fire-walking 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 fire-walked
successfully over such a lava bed under the protection of three native
priests or kahunas. 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 he 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 the kahunas 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 fire-walker 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 the kahunas 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 in jury 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 fire-walkers.

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
healed and sometimes he did not.

THE THREE THINGS NECESSARY

TO INSTANT HEALING

Three things are involved In the mechanism of instant healing, add
fire-walking, 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 im munity 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 ef forts 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 rnatters 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 Uhane mind but
by way of the Unihipili. (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
the Aumakuas. 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 Unihipili self, the
Uhane 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
Unihipili and Uhane, 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 fire-walking. 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 futureWHICH 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
"rnemory," which are the forms of mentation used by the Unihipili and
Uhane. We, as middle or Uhane-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 Unihipili self to the Uhane 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 Unihipili and Uhane 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 Uhane 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 fire-walking, 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 Unihipili self in the body generates and uses the LOW VOLTAGE
OF VITAL FORCE. This level of force is taken by the Uhane self and its
voltage stepped up to the MIDDLE VOLTAGE OF VITAL FORCE
which is used as the "will" to control the Unihipili. 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 the low and middle selves 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, g. moving tables.

The SHADOWY BODY OF THE UNIHIPILI 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 Higher Selves 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 two lower selves 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 Unihipili or Uhane, or the two working in
cooperation, is impressed on a microscopic portion of the substance of the
Unihipili’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 Uhane, it is taken
by the Unihipili 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 Unihipili. When we die the Unihipili 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 Unihipili. The Uhane can direct the
Unihipili 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 Unihipili 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 Unihipili 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 Unihipili 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 UNIHIPILI TO TOUCH THE AUMAKUA AND DELIVER THE
PRAYER. IF THE UNIHIPILI 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 Unihipili entity
any fixations. The kahunas called this process. "Clearing the Path." This
was the "path" of the prayer from the Unihipili to the High.

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
Aumakuaas 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 Uhane 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 Unihipili 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 Unihipili 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.

The kahunas 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 Unihipili that it was being
cleansed of its sins. Other physical stimuli were used with their mild
suggestion by the Kahunas. 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 Unihipili. 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
Unihipili is always linked up with the consciousness of the Uhane 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 Unihipili,
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
Unihipili 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 Unihipili.

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 Unihipili 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 low selves 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 Unihipili and the kahunas 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 Unihipili. 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 Unihipili 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 Unihipili 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
Unihipili 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 Unihipili.
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. The kahunas used to order the Unihipili 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 Unihipili 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 Unihipili.

(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 Unihipili and to build strong thought,
form clusters.

(6) The prayer when thus made is held in mind and the
Unihipili 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 Unihipili 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 the low and
middle selves 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 Unihipili
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 Uhane has been displaced. If both personality and memory are seen
to change, there is a full exchange of selves in the body. Frequently the
Uhane is forced to leave the body because of disease or injury, while the
Unihipili remains caring for the body and remembering, but with no Uhane
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 low and middle selves 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 Unihipili. 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 Unihipili a first grade student,
the Uhane 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
Uhane trains the Unihipili so that it eventually is ready to become the
Uhane of a savage, and, when Graduation time comes, is born into a savage
body. It is then a Uhane and is ready to begin learning, through several
lives, the use of inductive reason. In this new savage body there is a new
Unihipili 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 Uhane. 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 Unihipili and
Uhane selves.

From this school of selves there are those who "play
hookey." By accident or otherwise the Unihipili and Uhane selves sometimes
get separated at the time of death, or when insanity is caused by disease
or injury and the Uhane is forced out of the body. The low selves, when
alone and not supervised by a Uhane, 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 Unihipili 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 Unihipili 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 Unihipili 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 Unihipili 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 beggars’ 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" origin 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 peoples 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 treats 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 Uhane and Aumakua have
stepped up, leaving the Unihipili to take over as the Uhane in the
next incarnation, and a new Unihipili 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. Alter 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 Unihipili
seem to belong) is quite different from the law of justice conforming to
the inductive reasoning powers of the Uhane. 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. The kahunas 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. The kahunas believed that all
High Selves 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 Uhane , "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. The kahunas knew it. It
is the reaction of the Unihipili when able to contact the Aumakua. We, who
are the Uhanes, have no ability to cause emotion. That is part of the
mentation peculiar to the Unihipili. But we can and do share the emotions
generated or felt by the Unihipili. 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 Unihipili) 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). The kahunas
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 Unihipili 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 the kahunas.
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 the kahunas. 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. 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 Uhane, living inside the animal body,
training the Unihipili, 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 Aaumakua, 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 low selves came together only superficially. The middle
selves could think identical thoughts and could come more closely
together. As Aumakuas, 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 the Aumakuas, thus became
possible for all Aumakuas 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 the Aumakuas 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 the kahunas 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 Aumakua were, respectively,
unihipili, uhane 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 the kahunas 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 practicesof the kahunas (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 the kahunas. 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 inadvertenfly. It is a sowing on barren rocks or among
thistles.)

Similar studies of many Hawaiian words used by the
kahunas 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" boll 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 lea 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 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
Unihipili (or come directly from the Aumakua through the Unihipili.)
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.

A slightly different development is needed to be able to
cause the Unihipili to protrude a part of its aka body to a slight, or
greater, distance. The kahunas 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
Unihipili 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 Uhane.
The order is, "Go sense it, and then come back and show me what it is."
(One experimenter found that his Unihipili 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 Uhane.)

The Unihipili is much like a dog who chases a ball, but
does not bring it to his master until patiently coaxed. The Unihipili 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
Unihipili 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 Unihipili 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. The kahunas 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 Unihipili 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
unihipili 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 Unihipili to act
as desired. The breathing is an excelent 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 Uhane and raised in
voltage to use as a power in giving suggestion to the Unihipili. The low
and middle selves 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. The kahunas 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. The
low and middle selves 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 (lower selves) 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 crystalize 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, and all that the Uhane can grasp of the nature of God, 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
the kahunas 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 bereached 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 fire-walkers 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.