Huna The Workable Psycho-Religious System Of The Polynesians

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 an 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.


DURING THE past century investigations have been made of native magic in Africa, India and other parts of the world and 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 that would explain 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. In the years following 1880, in the Polynesia, there was begun an investigation that has at the 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 (native priests) who, although outlawed, worked among their fellow Hawaiians as healers of the body.  Some fire-walked over lava overflows that were cooled barely enough to bear their weight. One young scientist was fortunate enough to be able to observe and study a case in which a young man (dead from drowning for sixteen hours) was brought back to life through a use of native magic. After fire-walking himself and verifying the healing and other phenomena that they produced, Dr. Brigham came to the conclusion that behind these and similar activities there must be a single basic scientific system. 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.
Upon one set of conclusions, Dr. Brigham was insistent:

  • 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.
  • This unidentified consciousness could use an unidentified force in such a way as to control temperature in fire-walking or make changes physical matter in instant healing.

I would certainly have refused to take a part in such a hopeless investigation had it not been for one outstanding fact. The fact was that this secret and mysterious basic system was not a matter of empty words and theorizing. IT WORKED. 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.  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 but I continued the work.  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.

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 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

In Polynesia, fire-walking is done after offering a ritual prayer to a "native god."
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, 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 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.
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. The ideas of what makes a sin may vary, as may the degrees of effort to gain purification as it is known that no particular religious beliefs are needed.
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 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:

  • Some intelligence wise enough to bring about the healing or temperature changes when requested to do so.
  • Some force or power to be used in making the changes.
  • The substances that are changed in the healing process.

Also, there are three substances that are involved in the making and offering of the prayer: 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.

The Element Of Consciousness

We cannot use an effort of will or even hypnotic suggestion to the subconscious to cause fire immunity or instant healing. Instead of that we must look for a Higher Consciousness which is wiser and more powerful than we are. Immediately this makes us 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. It was thought that the closer gods would see to it that the higher gods were properly approached. That simplifies matters greatly. Now we can consider what has been learned about the beings on the level just above ours.
SEEING INTO THE FUTURE is something we can try to do hours on end and fail to do. 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.
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 (Unconscious mind), the Uhane self (Conscious mind) and the Aumakua self (Superconscious mind).
In Huna the FUTURE is 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. These are used as figurative "seeds" from which to grow the events of our tomorrows. 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.  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.
THE FORM OF MENTATION used by the Aumakua includes ability to see that part of the future WHICH HAS BEEN CRYSTALLIZED OR BUILT for nation or man. The past can be seen. Things at a distance can be seen. The Aumakua seems not to be hampered by what we call "reason" or "memory," which are the forms of mentation used by the Unihipili and Uhane. We, as a 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.

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) force or power, to work with, (3) some form of matter, be it dense or etheric.
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.

The Element Of Matter

There are two grades of matter or substance. First there is the substance of a broken bone or a diseased or deformed portion of the body.
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 the life, the low and middle selves interpenetrate the gross physical body with their shadowy bodies. 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, e.g. moving tables.
The SHADOWY BODY OF THE UNIHIPILI is a mold of every tissue of the physical body. 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.
Aumakua can do many other things. We cannot understand just how this control is exerted, but we can observe results obtained.

How The Aid Of The Aumakua Is Obtained

In Religion, 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. The prayer is the very heart of the basic system. 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: "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. Everything has its shadowy body, including thoughts.
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 Change, it is taken by the Unihipili and stored as a memory. The storage place of this memory thought forms is the shadowy body of the Unihipili.
The reason telepathy and mind reading are rare, is because the Unihipili must do both. The Uhane can direct the Unihipili to send or receive a message but cannot do it for itself.
COMMUNICATION WITH THE AUMAKUA occurs naturally during sleep. We know that in sleep we frequently get dreams of the future.
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. When 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 thoughts predict our entire lives. 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.
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.
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.
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. 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 expiration. We must change our idea of the morals of the Aumakuas we go along. Our morals are filled with dogmas that 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.
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 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 cleaning, washing or freeing.
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. 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. 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, we have not learned to reach out and touch the Aumakua successfully, all, we can do, is to "pray constantly".  Than 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 shadowy body of the Unihipili is not only a mold of all the tissues of the body. It is also  a storage place of memories, a conductor of vital force; but it is the means of connecting us with things and people. We shake hands, and a thread connects us with the person whose hand we have touched.
Once the thread is reinforced, it is a perfect conductor for vital force, and on A CURRENT OR FLOW OF VITAL FORCE CAN BE CARRIED THOUGHT FORMS.
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, and then cause the Unihipili to stick out a "finger" and follow the threads, which are attached to the object, back to the owner.
THREADS OF SHADOWY BODY SUBSTANCE CONNECT US WITH THE Aumakua. 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. 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. Here are the several steps to be taken in making the Huna "prayer" for instant healing, fire immunity, change in the future, etc.
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.
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.

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.
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.
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 is the 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.
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. Nearly all the phenomena of Psychic Science (except 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 can produce physical phenomena, (apports, materialization, etc.,).
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 the new religious forms, the mechanisms and theories of Huna were partly, 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 a 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 do not know to what extent we can depend upon the Universal Associate High Selves.  These beings can help us work out a social system which will provide justice, freedom, and an order in which we will help one another instead of competing selfishly. We can be safe in saying that, for a beginning effort the experimental groups—when organized to work on a large scale—can not 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, every effort must be made to see whether or not we can get from the Poe Aumakua (Aumakua of all Aumakuas) 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. 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 that 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.

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, an approximate 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 ("The Light“) according to the legendary oral history, 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.).
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. The same can 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, retained some of the original significance. In Huna the matter of evolution through a series of incarnations was part of the general system. 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 this graduation 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. ,
In Huna, the doctrine of karma applies, only to the law of cause and effect as it operates under the free will in single incarnations. Memories are not carried from incarnation to incarnation, and no mechanism has been discovered for carrying the results of past sins or good deeds.  It seems that what karma there may be, must be in the hands of the Aumakua. 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 an 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 are 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.
In modern times, the science of psychology began to take wavering form soon after the discovery of mesmerism. 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.
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. 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 in 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 physical bodies in some mysterious way. (It may be, however, that, at rare intervals, the Aumakua 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 samadhi 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 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 mud made of the 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, and then used some physical stimuli to aid the 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. However, it was believed that men could be greatly helped and saved from much stumbling about. This all could be avoided if they were told that there was an Aumakua and that it could be touched and asked for aid and a certain degree of guidance under-free-will. In India, this belief was expanded to become the salvation and to be obtained by breaking the chain of reincarnations. The grip of karma was to be broken by 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 new age 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.

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.
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 dust particles without using physical force
This teacher explained an interesting point in the preliminary teaching of Huna theory. She said that it was taught that in the course of evolution when the animal called man became ready, 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 Aumakua, by saying that when it was divided into two parts to rule over two animals of opposite sexes, it lost its god-like powers. It could no longer see the future without help from above, nor could it change matter or directly control nature. This was, she thought, the original idea of a God incarnating in a man-animal, and so making the supreme sacrifice of itself, to make possible the salvation or continuing upward evolution, of living things on the earth.
When Stewart mentioned the idea of "soul mates," she said that all consciousness was male female. Human bodies are presided over by a mated pair of 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.
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. 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, which we make wild guesses, and these guesses become fresh dogmas that gradually snow under the basic things.
With a partial understanding of the sub-conscious and conscious as parts of mind, of manas of two voltages, and of mesmeric and hypnotic forces of suggestion, it was possible to see that in the beliefs and practices of the kahunas 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.
In the New Testament, there were many passages that, when Huna was understood, could be made to fit neatly into the Huna meaning. 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 on good soil and grew, some of which fell on the 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 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 the barren rock. If the prayer includes doubts and fears, these can be said to "crowd out" the desirable thought forms.
Ability to be of an open mind is important. As few of us have a natural ability to use or produce the simple movements of thought forms, aka body materials, or manas, these abilities must be learned. There is nothing to prevent an immediate effort to contact the Aumakua and obtain fire-immunity or instant healing. But 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. The kahunas speak of this as "sticking out a finger" to the aka body.

With this "finger" must be projected a fractional part of the five senses, which are naturally resident in the aka body. 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. The order is, "Go sense it, and then come back and show me what it is." If suggestion or autosuggestion 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. The shadowy body of the Unihipili can be projected to a distance during sleep to use the five senses in observing distant things. A "finger" can best be projected following the guidance of a shadowy thread or soundtrack, but can also be projected at random without them.
The kahunas made use 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. There are several ways and methods that work. In one, the individual 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.
Normal health and mental balance are necessary qualifications for anyone who proposes to carry on experiments. Deep breathing exercises often help to get one ready to begin experiments. Deep breathing with a willed effort to accumulate an extra charge of mana is good if one is to use any form of autosuggestion to try to get the Unihipili to act as desired. The breathing is an excellent stimulus to accompany autosuggestion, 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.
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 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. 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. 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, and then be conditioned by psychologists to get them free from guilt and other hindering complexes. This will save the time of those who will then contact the Aumakua and construct the prayer for instant (or less than instant) healing. There must be no retrogression. All available knowledge must be used wherever possible. One definite innovation, however, will come in the healing of social tangles and circumstantial ills. Healing in this classification will begin directly with the use of psychological conditioning after a preliminary study of the individual case. A decision will be reached by the joint efforts of patient and psychologist as to just what changes in conditions are to be requested. After that the healer will take over to complete the work of presenting the prayer for a changed "future" to the Aumakua.
The prospect before us seems very bright indeed. At the 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 the 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 too 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. 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.
There are so many who need help. Some cannot wait too long for it to come. Love and compassion urge us to make haste.

Sources:

  • Max Freedom Long
  • Squidoo
  • Personal experience

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