Max Freedom Long

Huna Bulletins 1948-1971

Bulletin No. 1. First Step in the Experimental Use of HUNA.

For the HUNA RESEARCH ASSOCIATES OF MAX FREEDOM LONG F.H.F.

From MFL. Box 2867 Hollywood Station, Los Angeles 28, California. Aloha:

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

Because most of us have problems to solve in our own lives, the first step which I am going

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

Your future is, for the most part, still only an incomplete map. You have not decided where

you are going, and, as the Aumakua makes bits of your future daily from your thoughts of what you want or what you fear, your map is filled with vague lines indicating the direction of each days aimless paths. There are also blots here and there to indicate sickness, accidents and the realization of all feared events.

Take our text on Huna, The Secret Science Behind Miracles and read again Case 29, starting

on page 336. Then ask yourself questions such as the kahuna asked me. Find out what you want to have happen in your future. Ask yourself how you would feel if this or that or the other thing came in response to your work in the High Magic. Sleep over it. However you reach your decision, get it right. Get it final. You are mapping your future and you must stop changing your mind about what you wish to have happen. You are going to steady down and drive with all your strength at a definite set of aims. You may later add things to your map, but you must not make basic changes and so cause confusion.

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Say to yourself, .I want to be____. I want to do______________. And then stick to it! Give your Aumakua time enough to build THAT FUTURE for you, and for that future to be actualized in your daily life. Give the Aumakua a free hand. Do not specify HOW the desired results are to be obtained.

This is not childs play. It is probably the most serious work you have ever undertaken

because you are now setting out to set the course for your whole life. It is serious work for all the world because you are now a pioneer breaking tracks in the wilderness, for those less clear-seeing and less able, to travel tomorrow enroute to a new and greatly better day.

When you have decided exactly what you want on your map and in the mold into which

your life will be cast, write it down.Then make a copy of its important parts and send it to me to place in the Huna (secret)

Research Associates files. I will give your sheet a code number, and I will want a report from you as often as any item on your list begins to take visible shape or if there is a mysterious upset. I will also want a final report on the outcome when you finish, with notes on what you have learned to better our understanding of Huna.

Do what you can for the present to handle your guilt complexes or other hindering fixations.

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

Here is information not to be found in my book. It is part of the knowledge gained by W.R.

Stewart who discovered and studied with kahunas in North Africa. He spent years testing this part of the instructions given by his kahuna teacher, and found that they were very important.

M.. Your Aumakua and those of your husband, wife, child, relatives, neighbors, etc.,

work together. This is because we live in groups and our lives are lived in relation to others. These High Selves, however are far more closely associated than are we who live in dense physical bodies. They have evolved to the point of forming a perfect brotherhood. They exist as individuals but are also one with all High Selves in a general unity of being.

They represent the Universal Mind or Christ Spirit which we moderns have come to know in a vague way. This great body of united separated High Selves was called by the kahunas the Poe Aumakua, or Company of Utterly Trustworthy Parental Spirits. All prayer actions must be addressed to the Aumakua, and if still higher Beings are to be involved in the action, the Aumakua will attend to that.

(2) Because each Aumakua in your Aumakua group loves its own man, woman or child,

over which it stands as Guardian Angel. No matter how bad that person may be) the entire Aumakua Group corresponding to your group below) must be considered when we ask our own Aumakua to make changes in the future for us that will have an effect on others in our group. Picture yourself standing before the assembled High Selves of your group, and making your requests. What would you see on the shining faces if you asked for something that would injure one of the earthlings in their charge? These High Selves love their earthly children with a vast and yearning parental love. And, do not forget this, they have to sit helplessly by and watch their earthlings do things that will get them into all kinds of trouble. This is the LAW. The Aumakua must keep hands off and let the Aunihipili and Auhane selves (the man) learn by experience. This is our God-given FREE WILL. Only the long range events in our lives may be set for us. All other events and conditions must be made of the materials we send to the High Selves in the way of

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thought forms, and of the cumulative acts we perform. If you wish to cause the greatest possible joy in heaven, you can do so in two ways, first by recognizing your own Aumakua and asking it to take a hand in your life (a figurative opening of the door to the aid of the Aumakua), or, second, by recognizing the existence of the other High Selves of the group and asking them to help you to help their earthly charges. In church much stress is laid on saving souls. In Huna stress is laid on helping others to know about the High Selves, and to give up the animal greed and savagery of the Aunihipili so that their lives may be ordered and their doors opened to the help and guidance and healing of the High Selves. This is the true salvation the only one known in the Ancient Secret Lore. To be worthy of the help of the Aumakuas we must become a little like they are. We must be kind and tolerant and willing to help our fellows unselfishly. The higher we evolve the less we grab, and the more we give.

W.R. Stewart found that a prayer action taken for his own personal good, and that alone, got slow results in comparison to actions taken for the good of others as well as himself. (Recall the fact that at the shrine at Lourdes those who come to pray for others are most often healed.) When you pray for the good of others you call to your aid their High Selves. Pray for ten and you have incredible Power and Wisdom behind you. Pray for help in helping mane>ind, and you have the entire Poe Aumakua listening. Even the smallest act done to help another in the name of the Aumakua who watches over that other, is blessed out of all proportion to .the deed itself. Even as ye do unto the least of these, ye do it unto me, said Jesus, and he spoke as a Aumakua. Tails is why Service is magnified so greatly in all the teachings. This is the one way in which one can serve the Higher Beings. Grow yourself. Help others to grow. W.R. Stewart lived to serve. After his death I received a stained little note from his old charwoman. The note ended with, He was such a kind man. What an epitaph to be graven on the memories which are his only monument! He served SERVED!

Step 1 is to decide what you wish to be and to do. Step 2 is to make a clear and enduring picture in your mind (thought forms) of what you wish to come to pass. Each day, for a few minutes, toss aside the present conditions and imagine yourself living as you picture yourself in the future. Enter your pictured future more completely each day until you can forget the unwanted things in the present forget them for long minutes. Picture the new house, the new Service and the new life. For health, picture yourself as in some early day when you were brimming with health. Forget present illness which is on the way out and which has no reality in the very real future which is being built for you in answer to your prayers.

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

Max Freedom Long

Huna Bulletins 1948-1971

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BULLETIN II. FIRST STEPS IN HUNA - USING THE LOW MANA IN THE LOW MAGIC

From Max Freedom Long. (P.O. Box 2867, Hollywood Station, Los Angeles 28, Calif.

For Huna Research Associates and students of the materials of the psycho-religious and related fields.

Pg. 1. Reference texts: THE SECRET SCIENCE BEHIND MIRACLES AND/OR the 32 page

pamphlet, HUNA -- THE WORKABLE PSYCHIC RELIGIOUS SYSTEM OF THE POLYNESIANS

IN BULLETIN I, you were given directions for the use of the High Magic to bring about

desired changes in your life by rebuilding your FUTURE before it becomes your PRESENT. You will be working on that unit of the experimental project until you get the desired results, which may take a month or a year. However, the training covered in this Bulletin, and in Bulletins to follow, may greatly shorten the time needed to complete work already begun.

As you know, my reason for starting you on the use of the high Magic without preliminary training, was that so many Associates are in urgent need of help, and that experimentation has already shown that the High Magic of Bulletin I can frequently be worked, despite lack of long training - through patient perseverance.

BEGINNING NOW, at a leisurely pace, we will get the horse back before the cart, and start

with basic training. The BASICS of Huna LOW MAGIC do not directly involve the Aumakua or Aumakua, but a working knowledge of these BASICS is very important in the proficient use of the HIGH MAGIC.

The basic tools of low magic are the LOW MANA, the substance of the aka or "shadowy

body" of the Aunihipili (especially the aka threads), and the consciousness of the Aunihipili, which directs the action of the vital force as it operates through the invisible aka body or aka threads.

The Aunihipili (subliminal) is the only part of us. which is able to use the these tools. Therefore, we must train the Aunihipili to the use of the tools as we give the commands.

As a part of your daily practice under Bulletin I, now include practice under this Bulletin.

(They may be practiced separately, of course.) Remember that regular daily practice is of great importance. Here is a new pin-up schedule.

THE FOUR BASIC STEPS IN TRAINING 1. Decide what you will try to do with the low mana when you have accumulated an extra

charge of it - to test whether you have a surcharge or not. There are several tests to help one determine whether or not the Aunihipili has learned to accumulate the surcharge of mana on command. These tests will be detailed later. Remember that you always have plenty of aka substance and consciousness or "mind" (in the Aunihipili) to go with the extra supply of mana. The Aunihipili knows how to handle both mana and aka substance already, but must be taught so that it will know what you want it to do, and then do it at once when ordered.

2. Cause your Aunihipili to accumulate the surcharge of low mana (vital force), using one of

the several methods which will be described. 3. Use the surcharge of mana in any of the several tests.

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4. Use the excess mana in your work under Bulletin I. Later Bulletins will tell you how to do this when you have had time for practice and are ready to make the experimental use of the more direct mechanisms of High Magic.)

(Direct methods are used in instant healing, fire-walking, rebuilding the future for an

individual quickly, etc., etc.) Before beginning work on this Bulletin II project, review in the large text, Chapters III, IV

and VI to get a very clear idea of the mana and aka elements in Huna. Check over Cases 13 and 14 in Chapter VIII. Read Chapter XV on the work of implanting healing thought forms and breaking the complex. Check Chapter XIX for more information concerning the work of changing your future to rebuild your life.

In the Huna pamphlet, read Part II and Part IV where this information is given in condensed

form. Also read pages 26 and 27. If still uncertain on any point, send in your question(not forgetting the stamped and self-addresed envelope which helps se much in answering many letters in limited spare time.)

DETAILED INSTRUCTIONS FOR STEP 1. know ahead of time how you are going to

test yourself after you have tried to accumulate a surcharge of low mana. You can seldom feel the surcharge, so tests must be made. Decide whether you must work alone in testing, or whether you can find others to work with. (For this purpose a weekly group meeting is excellent.) Skip ahead now and read about step 3.

GENERAL INSTRUCTIONS FOR STEP 2. To cause the Aunihipili to accumulate,

produce or collect from outside sources, an extra charge of mana,

(1) "will" your Aunihipili to do it, and (2) use a physical stimulus. (The voice, a physical act or a position of the body.)(3) After ordering your Aunihipili to do the collecting of mana, relax mentally and to

some extend physically, in order to allow the Aunihipili to have time and freedom to carry out the order. (2 to 5 minutes usually.)

Several bodily positions may be used.

(1) Stand or sit erect, clench your fists a little. This automatically puts you in a mental attitude of command as a Auhane; or

(2) use Baron Eugene Fersen's "star posture": stand erect, spread feet as far apart as you comfortably can. Extend arms at sides level with the shoulders, palms up or down; or

(3) use the Dr. Frizzle method: rub your palms rapidly together to produce frictional heat while giving your order to the Aunihipili to accumulate the surcharge.

After assuming the position selected for use, say aloud, "I am now filling myself with a very

large extra charge of mana. It is flowing through me and into me like a flood of water. I can now feel the flow." (make up your own affirmation, but say "I". The Aunihipili is accustomed to that. We say, "I" am hungry" This includes both selves, but the Aunihipili seems to think that it is the real "I". For the Fersen method, the affirmation is, "The Universal Life Force is flowing through me now I feel it." (what is felt is the tingle in the hands caused by poor circulation in hands held unusually high for a few minutes.) After this affirmation continue to hold the position until you think you are fully charged. If you use the Dr. Frizell method, make a silent mental affirmation or, better, say aloud (so the waiting patient may also hear), "I am creating healing heat and filling myself with extra vital force --as I do this ."

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(Rub hands together for ten seconds.) Your affirmation is your "willed" order to your Aunihipili and must be positive and confident. After giving it, RELAX and let George Aunihipili do it while you take it easy. It is really very simple.

INSTRUCTIONS FOR STEP 3. The kahunas, when accumulating an extra charge of

mana, pictured it as water (the symbol of mana) rising up within them and over-flowing, as water in a fountain. They breathed harder, this acting as a stimulus because it gave the Aunihipili the idea of working hard. More breath may burn more blood sugar and create more heat and energy.

The surcharge of mana is stored in the aka kino or shadowy body which surrounds and impregnates our physical bodies. (low aka). The mana and the aka substance mix together. To this mixture is added the "mind" or element of consciousness from the Aunihipili. This gives us the "living. water". It gives us something that seems to be alive and to have its own intelligence.

All we have to do is tell it what we want it to do, by commanding the Aunihipili. This

living-intelligent-force is a thing with which the Aunihipili is accustomed to work in taking care of the physical body. Tell the Aunihipili what you want and expect the living water, which you have ordered it to make ready, to do, and it will try to do it. If the Aunihipili has a clear idea of what is wanted (which means that YOU must first have a clear idea - read and reread your Huna text), it will soon learn to use the mana as instructed. However, it must be given time and practice. It must be trained patiently, day after day, as you might train a dog.

If you order and expect the Aunihipili to make the surcharge of mana show a magnetic

pulling effect of one body for another, it will do that with the mana-aka-ike surcharge. (iki comes from the roots to think and to create. It is the "mind" ingredient in our "living water").

If you order it to heal, or to reach out to touch a friend and give a telepathic message (thought forms carried on mana flowing through the aka thread of connection) it will do so. If you order it to enter seeds or plants and stimulate their growth, it will do so. That is, of course, after you have practiced daily for a few weeks and taught the Aunihipili its part of the work. It may also partly overcome gravity, produce bodily heat or cold, implant the thought forms of suggestion in the Aunihipili of one being healed -- and reach up to touch the Aumakua and furnish IT the supply of force and substance to use in making the answers for your prayers.

If you can find a few ethers to form a group to meet weekly, you can all test the growing ability to accumulate a surcharge of mana.

Do this: stand erect and a yard behind the person on whom you will try the magnetic pull of any surcharge which you may be able to accumulate. Use the Fersen or any other accumulation position and affirmation (the one you have been practicing with each day, of course). After about two minutes, relax your "will" and become EXPECTANT that you Aunihipili will use the surcharge in its magnetic form. Reach out and place your hands lightly on the shoulders of the person behind whom you stand. This person must stand relaxed and waiting. After about five seconds, lift your hands and draw them slowly away.

If you have a large enough surcharge, they will be pulled off balance as a magnet pulls a bar. Be ready to steady or catch them as they sway toward you.

Some people are more sensitive to this pull than others. Try all in the group. Have the others do likewise. Note the gradual increase in ability.

Or try accumulating a surcharge, then "willing" to send a telepathic message to the others (silently). They may get the things you have looked at or heard as well as your thought.

If you must work alone, accumulate a surcharge daily, place your hands over any part of

your body you wish healed or changed, as eyes, blemishes etc. Order the mana to flow into the part and make the change. Say something like, "I am now making the accumulated mana flew into my

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___________________________________________________________to heal, strengthen and make it perfect, as it was in my childhood." Relax and wait.

Repeat several times. Or place your hands on seeds or plants and cause the mana to flow into them to stimulate them. Grew treated and untreated plants side by side and see if the treated ones grow better. They will when you have learned the work.

If you can find a sick person to practice on, accumulate the surcharge as you stand beside

them. Relax and place your hands on the part to be healed or on their hands, if for general healing. Become positive and say the command to your Aunihipili, aloud if the patient understands what you are ding, "I am now sending the surcharge of life force through my hands into you to heal you and make you as strong and as perfect as you were as a healthy, happy, active child. I feel the healing power at work. (Try to feel it working. Picture it as a flow of living water, cleansing, healing, changing and perfecting, but relax as you make the pictures which will guide your Aunihipili.) Repeat several times, daily.

As you progress with your practice, watch for evidence of healing or for changes of a

corrective nature in your patient. You can treat children or animals as well. As this use of the surcharge is very potent when you order and expect it to act as a healing suggestion, keep that possibility in mind. The Aunihipili will implant healing thoughts along with the flow of mana Be careful to picture in your mind the healed condition as you treat, not the condition which you wish to remove or change. Do NOT say, "I am healing your deafness." Do not mention the illness if you can avoid it. Say, "I am pouring into you through my hands this healing power to make your ears and hearing perfect, keen and normal, as it was when you were young." Make your words carry a picture of a former perfect condition in the life of the patient if possible.

If you treat for overweight, accumulate your surcharge, lay on your hands and say with a

"will", I am making my excess life force flow into you and cause your weight to be normal - as it was when you were eighteen."

Never forget that we are Research Associates and experimenters bent on winning back the

greatest power and blessing ever known to mankind. Invent experiments for yourself. Try different ways of accumulating the vital force and of using it. I have not stressed increased breathing as a part of the work of accumulating an extra

charge of mana because my own experience has been that your Aunihipili will take care of that, and do a better job of it than you can by trying from the first, to breathe faster or more deeply. It is like taking exercise. The Aunihipili will cause you to breathe faster when more oxygen is needed in the body. While quickened breathing can be used as a stimulus to signal the Aunihipili to begin the work of accumulating a mana surcharge, as do some of the Yogins of India in their exercises, it is a good thing to use other forms of the posture or affirmation or action to triggeer the Aunihipili. In this way the breathing rate will be left alone and will serve as a measure of sorts to show you whether your Aunihipili is doing a good and a swift job of accumulating mana. Usually the breath comes heavier as the accumulation progresses.

SYMBOL WORDS OF THE KAHUNAS

In Hawaiian, the language of Huna, the word for breathe is ha. I also means strong breathing. As a symbol used to hide the SECRET or Huna in the roots of words, it stands for the work of accumulating a surcharge of low mana. It is the effort that provides a trough or pipe through which the symbolic water (mana) can flow. It also symbolizes the lower end of the spinal column in its meaning of "bottom or lower end". The work of accumulating mana was usually done by making a mental picture of a great up-welling flow of force like a flow of water. It was pictured to rise up in the body and overflow at the top of the head when the body was full.

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This was the fountaining of the living waters. In the Polynesian versions of the creation of Adam, the Triune God breathed on a lump of red clay, and on a lump of white clay, each receiving life from the divine HA or symbol of force used in a creative way, and then a body for man was molded and became a man with a low and a Auhane ( red and white clay the symbols of the two selves.) In healing, the word took the form of a doubled ha, giving haha which means to breathe hard, (to accumulate mana), and also means to place the hands on a thing (the patient) and touch or feel here and there. Its third meaning is to make something, (make the excess charge of mana).

Ha-ha-o (the "o" means "of" or belonging to") was the kahuna word translating "To put into one's head; to suggest to the mind; to put or thrust something (a thought form) into something (a patient). Here we see the kahuna's idea of suggestion well embodied and hidden in a common word. It shows that a surcharge of mana was accumulated, and by means of it, a healing thought form was "thrust into" the patient. Another meaning is "to cram down" something with force, as food into an animal. This symbolizes the fact that the extra large charge of mana can force a thought or suggestion into the center of consciousness of the Aunihipili of the patient.

This will be important to remember when you later run into a patient with hidden complexes which make a barrier against your best flow of healing mana or your suggestions of healing. When our work has progressed so that we have many huna healers at work, the complexes and fixations will be handled in this way, in all probability, by force.

On the other hand, the same process or action may be used to resist the implanting of a

suggestion. The word for this is ha-ke, the root "ha" meaning "to push away food" or to resist (as to resist having food crammed down one.) We see that to resist obsessing spirits or any suggestive force sent in our direction, we have only to accumulate an excess charge of mana and say, "I am using my surcharge of mana to resist all influences and drive them away so that they cannot return."

Autosuggestion, as practiced by the kahunas, is described in their word, ha-lalo.Lalo means "downward", so we see that the kahuna accumulated mana, then used it to place

something downward (into himself, for lalo also means ""to look internally, to think carefully.)The whole word, ha-lalo, translates, "to put something into one, as by an injection." Now

that we know the meaning of the secret symbols of Huna, we can easily understand that auto suggestion is performed by first accumulating an excess of mana, and then ordering it to take, or "inject", into our Aunihipili consciousness a thought-aka or suggestion. 'e car, give this order by saying, "I am now placing this thought carefully in my mind so that it will remain there and replace any contrary thoughts. I am in perfect health at all times and in all ways. I am cheerful and active and strong." (Then relax.)

(Make up your own suggestions for your own special needs.) As soon as you have gained some skill in accumulating a surcharge of mana, you can work

with renewed power on your Bulletin 1 project of rebuilding your future. The way you will work is described in one of the many significant words for "prayer" used by the kahunas. This word has the ha root in it. It is ha-la-pa.

Some of you may already be getting some very real answers to this action in High Magic.

Others may need to use this Huna prayer method. The ha in the word tells us to begin picturing our future (as we have planned it in our "maps", and to say, "I now am using my surcharge of mana to reach out to touch my Aumakua and to give it this picture to use as a seed in growing for me the future I have planned." Relax and imagine seeing yourself as you are in the future which is being made real on the invisible plane, and which will arrive as a physical reality as the action succeeds.

Now examine your word for prayer and see if you have performed the action correctly, the root ha is to accumulate the mana. The root la has the meaning of the "path" and indicates

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symbolically the aka threads which connect you with your Aumakua. The root pa means to reach out to the far end of something (the aka thread) to touch or strike something (the Aumakua). The idea of STRIKE symbolizes more than the light and impotent "touch" we make without the surcharge. With the surcharge we strike, or touch by giving a powerful supply of mana and a powerfully made set of prayer thought forms, to the Aumakua - which is effective indeed. The root pa has another significant meaning, it is "to divide", and this is the symbol of dividing your mana with the Aumakua. The Aumakua makes only fragile and invisible counterparts of the things for which we pray (so to speak,) when using only its own mana (loa), but when we send up a large amount of good strong earthy mana, the counterparts can be made strong and ready to materialize as physical conditions in short order.

KAHUNA LANI COMMENTS: Many things came to Kahuna Max since he first became the second Mo`i of the Huna, and so Huna changed. It is so with me too, as the third Mo`i of Huna.

An example of this can be seen in the first two HRA Bulletins, printed in Kahuna Max's basement on his mimeograph machine in 1949.

Kahuna Max knew there was a relationship between one's breath and mana, but it would be years before he shared the wonders of the Ha Breath pattern.

Even during the first year of his administration of Huna, certain postures were used while doing the Breaths.

These didn't coalesce into a definite system until my administration.

The Ha Breath Exercises, performed during the Ha Breath Ritual, generate the required mana surcharge,and they take no additional time to do. They are gentle, although when using new muscles, it may hurt the first few days.

The Ha Breath Ritual requires 40 breaths (a sacred a), taken in 10 sets of 4 separated by normal breaths. These are the same ten "reps" as taught by Kahuna Nui Max by the late 1960's.

There are 10 Ha Breath Exercises or postures done four times each similar to what Kahuna Max described, .

Some exercises build strength, some increase agility, and others simply remove age wrinkles.

After completing the Ha Breath Exercises and Ha Breath Ritual, I am ready to perform my daily office of the TMHG.

The Ha Breath Exercises are one of many landscapes on the Great Path of Huna..

Rubaiyat of Omar Khayyam:

"And, as the Cock crew, those who stood before The Tavern shouted--"Open then the Door! You know how little while we have to stay, And, once departed, may return no more."

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Max Freedom Long

Huna Bulletins 1948-1971 BULLETIN III.

COMBINING THE HIGH AND LOW MAGIC. TIME. EMOTION. ~

From Max Freedom Long. For Huna Research Associates and Students. Texts: SECRET SCIENCE BEHIND MIRACLESS, and HUNA (pamphlet). Review Part III

of pamphlet and Appendix of SSBM, also pgs. 168-9.

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The most misunderstood thing in Huna, and in related psycho-religious systems, seems to be the TIME ELEMENT and its significance in making changes in the future or in bringing about healing by working on the Aunihipili. In "mind-healing" in the West we have been pulling ourselves up by the bootstraps in a slightly

absurd way. We have set about healing a condition of body or purse by DENYING THAT SUCH A CONDITION EXISTS. We affirm that God is perfect; that we are a part of God and so are also perfect, therefore incapable of being imperfect in any way. We affirm that the thing we do not want is not real, and that the thing we want is here, with us, right now. The kahunas were delightfully logical as well as practical. Because they knew that the future was

NOT the present, they did not make the mistake of affirming that the thin- they were building into the future (with the help of the Aumakua, was here NOW as a part of the present. They affirmed that it was a reality in the future onny. That made sense. George Aunihipili, our Aunihipili, has long since learned to tell the difference when we are

imagining things and when REAL things are at hand. It has learned to discount or pay scant attention to the things we imagine, but it pays the utmost attention to anything that it knows Is real and substantial. For example, I wish to use Huna to remove a pain in my hand, and I affirm, "There is no pain in

my hand. It is perfect, etc.' the Aunihipili says to itself, "I know better. That pain is there, and how!" If I go on to affirm or suggest, "The pain is going," George may cock an ear and then shake his head. He can still feel the pain. He feels it as much as before, and he knows very well that it is NOT going. In any event, he does nothing to get rid of the pain or correct the condition that has caused it. Or, I may affirm, "I am a child of God. I am healthy, wealthy and wise. I radiate health because I

have health etc." If George pays attention to the affirmation he at once grins and puts it down as one of the imaginings of the Auhane. He knows painfully well that the very reason for the affirmation is to try to get rid of sickness, poverty and spiritual darkness. His lower jaw begins to protrude, he sharpens up his complexes, and he hangs for dear life to the very things we wish to do away with. Once we have come to see clearly the importance of the TIME ELEMENT in the healing actions,

we say firmly (suggestion to the Aunihipili) "This pain in my hand is going to be gone in five minutes by that clock. It is now nine. At five minutes after nine this pain will be entirely gone. I am

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rubbing it now to help get rid of it.' (The rubbing is a physical something - or stimulas - and is real, tangible action which impresses the Aunihipili and makes it believe that something NOT of the

imagination is going on.) George Aunihipili is not able to use inductive reason. He is prone to accept any suggestion which

is tied in with physical facts and realities. He is accustomed to doing things by the clock, and he has learned that time will not wait. Time impresses him. In this case the pain and the rubbing are impressively real. So, if I have confidence that the Aunihipili can, in this way, be made to correct the condition and stop the pain, the confidence is automatically shared by the Aunihipili. This is the "faith" element. However, if it is a new practice on my part and I am doubtful as to whether it will work or not, the chances are that George will become suspicious and refuse to respond. The reason for starting with the High Magic, rather than with the low, in beginning our

experimental work, is, in large part, that it is easier to have the needed confidence-faith when we work on making the molds of future events or conditions - letting present conditions alone. We cannot change the past or the immediate present: BUT we can change the future. It is far more plastic than we suppose. Just because parts of it can be foreseen in prevision is no proof that ALL of it is fixed and that NONE of it can be changed. Gain confidence by making this test: Hold up three fingers. Decide which one you will move, then

change your mind and move one of the others. Even a child could see that it was possible for you to select the finger which you wished to move. Take another test. When the tellphone bell rings, do not answer it. By all the rules, you would have answered it. But, in refusing to do so, you have changed the very future at the instant it was on the verge of becoming fixed forever and a day as a fact in the present and then as a fact in the vast and unchangeable past. This is our God-given FREE WILL. If we did not have it, we would either be God, or we would be

nothing. (I speak broadly, of course.) We are so in the habit of doing things as they come to hand that we fail to notice the fact that we are molding the plastic future minute by minute. We may mold it an hour ahead by a plan to go to see a friend, or a week ahead by planning to visit another friend. In some mysterious way that remains beyond the grasp of the Auhane mind, the future is molded

by us in small things and by. ourselves and the Aumakuas in more important matters. (So the kahunas seem tohave believed, and we must remember that we are testing their belief's s to see if under them we can win back to practical healing methods.) At this point in the experimental stage of our work with Huna we still do not know to what extent

the present condition is FIXED or CRYSTALLIZED as a firm mold of that corresponding condition in the future. We have good reason to believe that a crippled leg is pretty well fixed and represented by a similar mold in the future. We see that, day after day, as the present instant changes before us to the of future instant, the crippled leg remains crippled. On the other hand, there is the exciting and greatly promising evidence (brought into clear focus at

last by Huna) that the conditions we feel to be so set and fixed, are IN ACTUALITY in a plastic state in the FUTURE. Huna Research Associate, Dr. A.J.P. (see Report Bulletin I for details of this case of instant healing

of a crippled lower limb), had a crippled leg that seemed to be as permanent as his uncrippled leg. But it proved not to be. The aka mold of the bad leg had not been crippled and shortened and distorted. (Check your Huna theories of the shadowy body as a mold of every tissue of the solid body). When the Doctor determined on the TIME in the FUTURE at which the leg should be restored, he took his first necessary step. He convinced himself that there was a healing power and wisdom behind our life processes which could be called upon to heal the leg. He had faith over a

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period of days, perhaps weeks. Then, when the EXACT TIME came, he looked at the clock, sat down, and EXPECTED the leg to be healed. It was healed. The femur which had been broken into many splintered parts, and which was two inches short, was restored to full length, and in a matter of a few minutes. At Lourdes, spines crooked from birth have been straightened, parts the body made perfect,

diseases healed - all in a matter of a few minutes or hours. And ALL of these changes came WITH the coming of the future as it became fixed in the apparently solid and fixed present - which instantly passes to become the unchangeable past. The kahunas word for TIME is mana-wa. You know that mana is the vital force used in its three

forms, or in three ways, by the three selves of man. The root wa means (1) "A space between objects." (Andrews Hawaiian Dictionary (2) 'A space between two points of time." (3) "To think, reason, ponder, say to one's self." This Huna concept of the space-time complex would be as incomplete as that of modern thinkers

were it not that to it is added the elements of force and thought which, as we have seen, shape the plastic molds of the future (aka). But, given the Huna manawa or force-thought-time space complex, and we have a new tool with which to carve out a "brave new world' for ourselves - carve over our crippled legs, and carve afresh our unwanted futures. These things will sound strange. They were very strange to me when I first saw them in the dusty

words in which they were hidden so long ago by the kahunas. Little by little the strangeness passes and there is left, in its stead, a clear new understanding of the materials with which we work. These are intangibles, but they can be grasped sufficiently well to serve our needs as well as those of others who cry to us for help. What does this all mean to us - in a nut shell? It means that all three selves must work under the

limitations of time in healing and changing things. It is as simple as that. We stop the foolishness of saying we are healed, "Here and now," and we say, 'With the help of my Aumakua I am being healed in that part of the future which I am now molding. I have made a thought form cluster (clearly visualized picture) of the condition I am building. I have complete confidence that this mold in the future which I build will embody the desired condition as it changes from the future to the present and enters the past." Or, we can say, "The corrected condition which I have made in the substance of the future is

coming right along." We will work logically and sanely, submitting to the limitations of time and space, without fretting,

because we know that we can work with an amazing freedom from these limitations if we keep our work in the future. The Aumakua will help us, if we open the door to Its help by our prayer-actions requesting it to help. We will remember that we need to allow it freedom of action in making our future maps or pictures. It is enough to see the end result in the picture without dictating just how the picture is to be made into a real condition. The plastic future is, in actuality, a time and a place in which we can handle our problems, our

ambitions and our very hereafters. It is never too early to decide what you will be and do, and what surroundngs you will make with your actions of mind after you die. When you have made your future map for this life, begin work on the next. Evidence accumulates on all sides to prove that we actually live in a heaven which we create with our own thoughts - also hells, if we have pictured them awaiting our arrival.

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The question has come up as to how one prays to get the Aunihipili to carry the prayer

telepathically to the Aumakua. We handle the Aunihipili a little like a bowler handles his ball. He grips the ball firmly, runs with it until he has it going forward in the right direction at full speed, then lets go and the ball rolls down the alley and knocks down the pins. Man and the ball are one - a unit during the first part of the action. It is the same in making our

prayer-actions. The middle and Aunihipili are a unit - an "I". We pray, aloud, repeating our prayer with an exertion of commanding, suggestive will, three times. We say "I", and we mentally include the Aunihipili' as well as the middle. Later on, when we become skilled at the work, and can make a steady and sustained contact with the Aumakua, we may be able to do as the kahunas of a certain grade did. They "Spoke for the Aumakua," thus also including the Aumakua in the "I'. This was a matter of affirming that the desired condition was created as a reality or mold in the future and that it would arrive as a physical reality in a given lapse of time. This is the mystic "Word of Power" which works magic. It is the forgotten thing that men tried to replace with magic formulae, spells, invocations and what have you. For the present, in our experiments, we will be content to say our prayers, describing the desired

condition in careful detail, and then, as the bowler lets go of the ball which he has exerted all his strength and skill to set going, the prayer is let go. When we have no greatly hindering fixations (usually guilt complexes), to "block our path", the Aunihipili will respond even while we are thrice repeating our prayer, and will reach out along the ever-connecting aka thread to find and touch firmly the Aumakua, doing this by sending a flow of mana (stronger if you have learned to accumulate a surplus charge and do so before saying your prayer), carrying the pre-made thought-form-picture of the thing or condition wanted. (Practice is very important in making a clear and effective picture of what is wanted, and in sending a good supply of mana with it to be used by the Aumakua in forming a deep, true mold in the future to fit the prayer.) Letting go of the ball is RELAXING. The Aunihipili, if not mentally released by our relaxing (and

physically if possible), is like the bowler's ball if his thumb gets stuck in the hole. He goes down the alley with the ball and the pins remain standing. The relaxation allows the Aunihipili to obey our orders after they have been impressed on it by the prayer. We hold the picture of what we want and also we think of ourselves as reaching out to touch the Aumakua and giving it the prayer telepathically. (Remember, always, that all prayer is telepathic. The Aumakua has no physical ears to hear, even if it is close at hand. Moreover, it needs none.) As beginners, we may take some time of practice to get the idea of what is wanted of it across to

the Aunihipili. It may run around in circles while we remain relaxed. It may keep running all night while we are asleep, and the Aumakua may have to come to make the contact and pick up the prayer. It is important that we keep repeating our prayer action until we become proficient. Of course, we may try our hands at "Speaking for the Aumakua" as well as ourselves, in trying to heal others, but we must be sure to allow a time lapse, and be very sure that we have complete confidence and faith, otherwise the Aunihipili will refuse to play its part. One more thing must be remembered in making our prayer-actions. This is the importance of

EMOTION. The Auhane can soon learn to generate an emotional reaction in the Aunihipili. Picture some loved spot and soon the Aunihipili will respond with the nostalgic emotion of longing to be there - and we will feel and share that emotion. (The Auhane cannot create emotion by itself.) If you first stir the Aunihipili with your prayer-action picture, so that it responds with a great

emotional upsurge of desire for the healed or corrected condition, you can be very sure that it will then get the prayer to the Aumakua with a fine, effective rush. THE PRAYER WHICH LACKS THE ELEMENT OF EMOTION IS OF NO USE. Write that large on your memory

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Also remember this: If you can sense the love of the yearning Aumakua of your patient, and can

quicken to that great love, you can then desire with the needed emotion the healing which you ask.

KAHUNA LANI COMMENTS: Aloha kakou, even at the original organizing time of Huna in 1949, the three steps to the practice of Huna were known, although there would be much development of these as the decades of experience passed:

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Max Freedom Long

Huna Bulletins 1948-1971 BULLETIN IV:

CHECK LIST

From-Max Freedom Long. For Huna Research Associates and Students. (Address: Box 2867, Hollywood Sta., Los Angeles 28, Calif.) General texts: SECRET SCIENCE BEHIND MIRACLES, and HUNA (pamphlet). Read page 302 to 314 and 324 to 334 in SSBM. Read pages 11-15 in HUNA (pamphlet). Also review Bulletins I, II and III as a refresher. BY THE TIME YOU GET THIS you should have tried the following things and have discovered aptitudes and stumbling blocks in yourself: 1. Tried to decide exactly what you want to do, to become, to have happen in your life in the future. 2. Having decided and having made your "map" of your path ahead, you will have tried to create a clear picture in your mind. of yourself in the desired condition in the future. Having made a clear picture of yourself doing and being and having etc. You will have: (a) Tried to accumulate an extra charge of mana or vital force, (using Bulletin II methods). (b) Tried then to make a telepathic contact along the connecting aka or shadowy thread with the Aumakua or Yeas. (You will have come to depend on your Aunihipili to make this contact for you, having practiced and done some preliminary work training the Aunihipili.) (c) You will have tried to "feel" or in some way "sense" this telepathic contact, and may or may not have learned to judge whether contact has or has not been made. (The "path" may be "blocked" by a complex of one kind or another as explained in the texts.)

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(d) If you felt no slightest emotional thrill of joy, love or other pleasurable nature, and so decided full contact had not been made, you may have set about removing complexes. (The full contact frequently causes an emotional upwelling which derives from the Aunihipili as it feels the joy of such contact. The state is well known to mystics of many faiths.) (e) If you have worked through this stage and made a contact of sorts (felt, guessed or taken for granted), you will then have addressed your "Divine Father and Mother Parental Spirits who are UTTERLY TRUSTWORTHY" (Aumakua pair), and will have asked with precise and carefully spoken words to have the conditions you have pictured, (and which you now describe with care,) made into an invisible reality to replace all contrary realities which may have already been crystallized as a part of your future. (Everyone - so Huna teaches - has a future which has been set or determined or crystallized to a certain extent. The person with a definite purpose in life will have a more crystallized future than one who has no definite plans. A future usually is mixed with the set future of wife, family, associates, etc. A change of the future for the better should have been planned to benefit others as well as self.) (f) With the prayer properly spoken, often three times over, if short, you will have said an "amen" - in other words, you will have ended your prayer formally, as the kahunas did, with "The prayer is ended. It now takes its flight." (Here a pause is made and a strong willed effort is made to send the surcharge of vital force along the aka thread of contact with the thought forms of the prayer-picture TO THE AUMAKUA. The surcharge of vital force is sent as the means of enabling the Aumakua to form the new future as requested and tear down the unwanted future. This is the "sacrifice" that counts. It is the practical "giving*.) (After this pause and during it, there may be a definite feeling in the pit of the stomach or elsewhere of a force flowing from you - sometimes with a slight dizzying-whirling sensation. It lasts but a moment, and when the flow has stopped, the kahuna says:) "Let the rain of blessing fall." (The prayer is ended. It may be repeated daily or hourly. The beginner repeats and repeats, thus practicing to obtain proficiency. The expert may pray but once and obtain desired results.) Having carried out the above actions involved in experiments aimed at testing the theories of Huna concerning High Magic (Magic involving the High Selves), you will have turned your attention to testing the low magic. (The low magic should have included a rounded and complete approach to any task of causing the Aunihipili to use its various abilities to correct health or other physical things beyond the control of the Auhane, such as stomach ulcers or stuttering, worry, fear etc. This approach should have included the use of autosuggestion and training, through practice, and through the use of physical stimuli of different kinds.) You will have: (a) Decided what you wished to cause the Aunihipili to do for you. (This included deciding whether or not you had sufficient belief that the Aunihipili could do what you asked of it, as in healing or correcting faulty bodily or mental functionings. No " faith no "works" . ) (b) You will also have done all YOU (the Auhane) COULD DO to help bring about the desired condition. (The kahunas used medicines, massage, heat, manipulations and all such things. This is the type of thing the Auhane can do.) You will have made a good picture of the healed or corrected condition, not as existing now, but as it will be, increasingly, every passing day. (This involves a part of the High Magic automatically, of course. This picture is impressed on the Aunihipili as the thing IT needs to do to help bring it about.) You will have invented a physical stimulus to use in your process of autosuggestion to make the Aunihipili act. (Partial fasting etc.) You will have practiced relaxation before using autosuggestion,

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You will also have tried huna methods to benefit others. These benefits may have ranged from healing of body or purse to healing of social and family tangles. You will have used High Magic as for changing your own future, with the addition of a step in which one makes telepathic contact with the person treated. (This contact will be made the first thing, a letter or a picture being touched to pick up the aka thread of connection. The condition to be treated may often be sensed in one way or another and serve to guide the action to be taken. This contact is automatically held as long as the treatment continues.) You will then have made the picture of the desired condition, have contacted your Aumakua, have made the worded prayer, etc., breaking the contact with the Aumakua and the person treated, with your "amen" ending. 5, You will also have tried your hand at healing others with the methods of the low magic or with a

mixture of the High and low magic. You will have tried accumulating a surcharge of vital force, placing your hands on a person to be treated, and willing the vital force to flow into them, carrying with it the thought form or pictured condition of the healed and corrected condition. 6, You may have tried other things such as work with spirits for healing and other purposes.

NOTE: The above check list has been found of much value because it points out things perhaps overlooked in your experimental approach. But remember that we are in the experimental stage and that new methods and new understanding accumulate as we press on. Originally there was a report form sent with this Bulletin, and the HRAs of that time made reports on their own experimental efforts. (This is not asked of those of you who have come into the work later.) The results of the experimental work as reported, are given in the following Report Bulletin.

[It will be noted, also, that the Telepathic Mutual Healing Group work was not then organized, and so results of work along that line were not included until later.]

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Max Freedom Long18

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Huna Bulletins 1948-1971

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 timewhich was very nearly as much as is known in these stalemated days.

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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 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.

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.

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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 stagethe experimental stagehas 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

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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.)

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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.

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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 Auhane mind but by way of the Aunihipili. (These two parts of mind are not permanently united but are separate entities, as we shall see in due time.)

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

INSTANT HEALING is obtained by deciding that we want a future in which we are not ill but healed. If we ask the Aumakua to heal a broken bone instantly, and it is done, we can say that the Aumakua changed the future instantly for us in so far as having a broken bone is concerned. We may say the same of 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 Aunihipili and Auhane. We, as middle or Auhane-mind selves, cannot understand a form of mentation higher than our own. We can only observe the things the Aumakua is able to do with its superior form of thinking ability, then draw what conclusions we may. God is unknowable to us. The Aumakua can be known in part. It is much like the relation between a man and his dog. The man looks after the dog and plans the "musts" in the dogs 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

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understands his dog. The dog knows a lot about his master, but because he has only a dog mind, many of the activities and purposes of the master must remain mysteries. This dog-master relation is also a good illustration of the relation of the Aunihipili self to the Auhane self.

SECTION 2. THE ELEMENT OF FORCE

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

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

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

ATOM SMASHING voltages of electro-vital force, used by the Aumakua, are considered to be the answer to how heat is controlled in 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-SOLIDIFI-ED as an unbroken bone.

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

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

SECTION 3. THE ELEMENT OF MATTER

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

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

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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 AUNIHIPILI is a mold of every tissue of the physical body. This mold can be withdrawn almost completely from the body for a time without the materials of the tissues beginning to disintegrate. THIS MOLD is not tightly filled. It has no fixed form but can be stretched, elongated or made a different size. IT IS UNBREAKABLE. A bone may break but not the shadowy body part that is the mold of that broken part. Cancerous tissues may invade the shadowy mold but not change it.

SO, THE PROCESS OF INSTANT HEALING IS ONE IN WHICH THE MOLD IS EMPTIED OF BROKEN OR DISEASED TISSUES AND IS REFILLED WITH BASIC SUBSTANCES TO CONFORM TO THE UNINJURED MOLD.

It may be added that the Aumakua can do many other things. It can, either directly, or through its associates of its high level, exercise control over weather conditions or over animal, insect or plant life. We cannot understand just how this control is exerted, but we can observe results obtained, which is, for practical purposes, fairly satisfactory. The kahuna of the Berber tribe known to W. R. Stewart, stated that, according to tribal history, the Great Pyramid in Egypt had been built by her kahuna ancestors. They got 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.

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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 Aunihipili or Auhane, or the two working in cooperation, is impressed on a microscopic portion of the substance of the Aunihipilis shadowy body. THIS IS THEN A THOUGHT FORM.

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

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

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

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

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

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

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

THE OBSTACLES TO COMMUNICATION are the complexed ideas or fixations of guilt or unworthiness, sin, doubt, fear and so on. The Aunihipili stubbornly holds to all its habits of thought. A habit of thought is partly the result of having very large clusters of strong old thought forms lodged in the memory. The instant we begin an action, mental or physical; which calls up those habit memori