1

Max Freedom Long

Huna Bulletins 1948-1971

Bulletin No. 1. First Step in the Experimental Use of HUNA. For the HUNA RESEARCH ASSOCIATES OF From 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. !ecause most of us have problems to solve in our own lives the first step which " am going to recommend deals with the High #agic. " want each one of your lives bettered. " want you to build into your future the correct health finance and general conditions as a necessary first step in Huna experimentation. $rom this work you will gain experience and from our combined experiences we will forward the whole Huna recovery pro%ect. &our future is for the most part still only an incomplete map. &ou have not decided where you are going and as the Aumakua makes bits of your future daily from your thoughts of what you want or what you fear your map is filled with vague lines indicating the direction of each day's aimless paths. (here are also blots here and there to indicate sickness accidents and the reali)ation of all feared events. (ake our text on Huna (he Secret Science !ehind #iracles and read again *ase +, starting on page --.. (hen ask yourself /uestions such as the kahuna asked me. $ind out what you want to have happen in your future. Ask yourself how you would feel if this or that or the other thing came in response to your work in the High #agic. Sleep over it. However you reach your decision get it right. 0et it final. &ou are mapping your future and you must stop changing your mind about what you wish to have happen. &ou are going to steady down and drive with all your strength at a definite set of aims. &ou may later add things to your map but you must not make basic changes and so cause confusion. 1 A! FREE"O #ON$ F.H.F.

F#. Box %&'( Holl)*oo+ Station, #os An-eles %&, California.

+ Sa) to )ourself, ..I *ant to /e0000. I *ant to +o00000000000000.. An+ then sti12 to it3 $i4e )our Auma2ua time enou-h to /uil+ THAT FUTURE for )ou, an+ for that future to /e a1tuali5e+ in )our +ail) life. $i4e the Auma2ua a free han+. "o not spe1if) HO6 the +esire+ results are to /e o/taine+. (his is not child's play. "t is probably the most serious work you have ever undertaken because you are now setting out to set the course for your whole life. "t is serious work for all the world because you are now a pioneer breaking tracks in the wilderness for those less clear2seeing 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. (hen make a copy of its important parts and send it to me to place in the Huna 3secret4 5esearch Associates files. " will give your sheet a code number and " will want a report from you as often as any item on your list begins to take visible shape 6 or if there is a mysterious upset. " 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. 7o what you can for the present to handle your guilt complexes or other hindering fixations. 5ead and reread the book and you will gradually get a working knowledge of this part of the problem. "n 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. "t is part of the knowledge gained by W.5. Stewart who discovered and studied with kahunas in 8orth Africa. He spent years testing this part of the instructions given by his kahuna teacher and found that they were very important. &our Aumakua and those of your husband wife child relatives neighbors etc. work together. (his is because we live in groups and our lives are lived in relation to others. (hese High Selves however are far more closely associated than are we who live in dense physical bodies. (hey have evolved to the point of forming a perfect brotherhood. (hey exist as individuals but are also one with all High Selves in a general unity of being. (hey represent the 9niversal #ind or *hrist Spirit which we moderns have come to know in a vague way. (his great body of united separated High Selves was called by the kahunas the :oe Aumakua or ;*ompany of 9tterly (rustworthy :arental Spirits. All prayer actions must be addressed to the Aumakua and if still higher !eings are to be involved in the action the Aumakua will attend to that. 3+4 !ecause each Aumakua in your Aumakua group loves its own man woman or child over which it stands as 0uardian Angel . 8o matter how bad that person may be4 the entire Aumakua 0roup corresponding to your group below4 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. :icture yourself standing before the assembled High Selves of your group and making your re/uests. What would you see on the shining faces if you asked for something that would in%ure one of the earthlings in their charge< (hese 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. (his is the =AW. (he Aumakua must keep hands off and let the Aunihipili and Auhane selves 3the man4 learn by experience. (his is our 0od2given $5EE W"==. >nly 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 + #..

thought forms and of the cumulative acts we perform. "f you wish to cause the greatest possible %oy in ;heaven ? you can do so in two ways first by recogni)ing your own Aumakua and asking it to take a hand in your life 3a figurative opening of the door to the aid of the Aumakua4 or second by recogni)ing the existence of the other High Selves of the group and asking them to help you to help their earthly charges. "n church much stress is laid on saving souls. "n 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. (his is the true salvation 6 the only one known in the Ancient Secret =ore. (o 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. (he higher we evolve the less we grab and the more we give. W.5. 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. 35ecall the fact that at the shrine at =ourdes those who come to pray for others are most often healed.4 When you pray for the good of others you call to your aid their High Selves. :ray for ten and you have incredible :ower and Wisdom behind you. :ray for help in helping mane@ind and you have the entire :oe 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 Aesus and he spoke as a Aumakua. (ails is why Service is magnified so greatly in all the teachings. (his is the one way in which one can serve the Higher !eings. 0row yourself. Help others to grow. W.5. Stewart lived to serve. After his death " received a stained little note from his old charwoman. (he note ended with ;He was such a kind man.? What an epitaph to be graven on the memories which are his only monumentB He served 6 SE5CE7B Step 1 is to decide what you wish to be and to do. Step + is to make a clear and enduring picture in your mind 3thought forms4 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 6 forget them for long minutes. :icture the new house the new Service and the new life. $or health picture yourself as in some early day when you were brimming with health. $orget present illness which is on the way out and which has no reality in the very real future which is being built for you in answer to your prayers. :ray. (o have your picture materiali)ed. :ray as often as you think of it and always present your picture as the heart of your prayer. 7o not wait for a full answer to the prayer but start with little acts of service at once. 7o all you can below and depend on the Aumakuas to do their work above. 7o not dictate H>W things are to be brought about. =eave that to the High Selves. "f you have faith and persevere the Aunihipili will share it in due time and will deliver 3telepathically4 your prayers as you formulate them. 0ive up your hates or you will hate a Aumakua and make no progress. A very great kahuna said ;7o good to those who despitefully use you.? "f you can get over this hurdle your path ahead should be straight wide and easy. #.$.=.

Max Freedom Long Huna Bulletins 1948-1971

I BULLETIN II. FIRST STEPS IN HUNA - USING THE LOW MANA IN THE LOW MAGIC $rom #ax $reedom =ong. 3:.>. !ox +D.E Hollywood Station =os Angeles +D *alif. $or Huna 5esearch Associates and students of the materials of the psycho2religious and related fields. :g. 1. 5eference texts: (HE SE*5E( S*"E8*E !EH"87 #"5A*=ES A87F>5 the -+ page pamphlet H98A 22 (HE W>5GA!=E :S&*H"* 5E="0">9S S&S(E# >$ (HE :>=&8ES"A8S "8 !9==E("8 " you were given directions for the use of the High #agic to bring about desired changes in your life by rebuilding your $9(95E before it becomes your :5ESE8(. &ou will be working on that unit of the experimental pro%ect until you get the desired results which may take a month or a year. However the training covered in this !ulletin and in !ulletins to follow may greatly shorten the time needed to complete work already begun. As you know my reason for starting you on the use of the high #agic without preliminary training was that so many Associates are in urgent need of help and that experimentation has already shown that the High #agic of !ulletin " can fre/uently be worked despite lack of long training 2 through patient perseverance. !E0"88"80 8>W at a leisurely pace we will get the horse back before the cart and start with basic training. (he !AS"*S of Huna =>W #A0"* do not directly involve the Aumakua or Aumakua but a working knowledge of these !AS"*S is very important in the proficient use of the H"0H #A0"*. (he basic tools of low magic are the =>W #A8A the substance of the aka or Hshadowy bodyH of the Aunihipili 3especially the aka threads4 and the consciousness of the Aunihipili which directs the action of the vital force as it operates through the invisible aka body or aka threads. (he Aunihipili 3subliminal4 is the only part of us. which is able to use the these tools. (herefore we must train the Aunihipili to the use of the tools as we give the commands. As a part of your daily practice under !ulletin " now include practice under this !ulletin. 3(hey may be practiced separately of course.4 5emember that regular daily practice is of great importance. Here is a new pin2up schedule. THE FOUR BASIC STE7S IN TRAININ$ 1. 7ecide what you will try to do with the low mana when you have accumulated an extra charge of it 2 to test whether you have a surcharge or not. (here are several tests to help one determine whether or not the Aunihipili has learned to accumulate the surcharge of mana on command. (hese tests will be detailed later. 5emember that you always have plenty of aka substance and consciousness or HmindH 3in the Aunihipili4 to go with the extra supply of mana. (he 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. +. *ause your Aunihipili to accumulate the surcharge of low mana 3vital force4 using one of the several methods which will be described. -. 9se the surcharge of mana in any of the several tests. I

K I. 9se the excess mana in your work under !ulletin ". =ater !ulletins 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 #agic.4 37irect methods are used in instant healing fire2walking rebuilding the future for an individual /uickly etc. etc.4 !efore beginning work on this !ulletin "" pro%ect review in the large text *hapters """ "C and C" to get a very clear idea of the mana and aka elements in Huna. *heck over *ases 1- and 1I in *hapter C""". 5ead *hapter JC on the work of implanting healing thought forms and breaking the complex. *heck *hapter J"J for more information concerning the work of changing your future to rebuild your life. "n the Huna pamphlet read :art "" and :art "C where this information is given in condensed form. Also read pages +. and +E. "f still uncertain on any point send in your /uestion3not forgetting the stamped and self2addresed envelope which helps se much in answering many letters in limited spare time.4 "ETAI#E" INSTRUCTIONS FOR STE7 1. know ahead of time how you are going to test yourself after you have tried to accumulate a surcharge of low mana. &ou can seldom feel the surcharge so tests must be made. 7ecide whether you must work alone in testing or whether you can find others to work with. 3$or this purpose a weekly group meeting is excellent.4 Skip ahead now and read about step -. $ENERA# INSTRUCTIONS FOR STE7 %. (o cause the Aunihipili to accumulate produce or collect from outside sources an extra charge of mana 819 :*ill: )our Aunihipili to +o it, an+ 8%9 use a ph)si1al stimulus. 8The 4oi1e, a ph)si1al a1t or a position of the /o+).9 8;9 After or+erin- )our Aunihipili to +o the 1olle1tin- of mana, relax mentall) an+ to some exten+ ph)si1all), in or+er to allo* the Aunihipili to ha4e time an+ free+om to 1arr) out the or+er. 8% to < minutes usuall).9 Several bodily positions may be used. 819 Stan+ or sit ere1t, 1len1h )our fists a little. This automati1all) puts )ou in a mental attitu+e of 1omman+ as a Auhane= or 8%9 use Baron Eu-ene Fersen>s :star posture:? stan+ ere1t, sprea+ feet as far apart as )ou 1omforta/l) 1an. Exten+ arms at si+es le4el *ith the shoul+ers, palms up or +o*n= or 8;9 use the "r. Fri55le metho+? ru/ )our palms rapi+l) to-ether to pro+u1e fri1tional heat *hile -i4in- )our or+er to the Aunihipili to a11umulate the sur1har-e. After assuming the position selected for use say aloud H" am now filling myself with a very large extra charge of mana. "t is flowing through me and into me like a flood of water. " can now feel the flow.H 3make up your own affirmation but say H"H. (he Aunihipili is accustomed to that. We say H"H am hungryH (his includes both selves but the Aunihipili seems to think that it is the real H"H. $or the $ersen method the affirmation is H(he 9niversal =ife $orce is flowing through me now " feel it.H 3what is felt is the tingle in the hands caused by poor circulation in hands held unusually high for a few minutes.4 After this affirmation continue to hold the position until you think you are fully charged. "f you use the 7r. $ri)ell method make a silent mental affirmation or better say aloud 3so the waiting patient may also hear4 H" am creating healing heat and filling myself with extra vital force 22as " do this .H K

. 35ub hands together for ten seconds.4 &our affirmation is your HwilledH order to your Aunihipili and must be positive and confident. After giving it 5E=AJ and let 0eorge Aunihipili do it while you take it easy. "t is really very simple. INSTRUCTIONS FOR STE7 ;. (he kahunas when accumulating an extra charge of mana pictured it as water 3the symbol of mana4 rising up within them and over2flowing as water in a fountain. (hey breathed harder this acting as a stimulus because it gave the Aunihipili the idea of working hard. #ore breath may burn more blood sugar and create more heat and energy. (he surcharge of mana is stored in the aka kino or shadowy body which surrounds and impregnates our physical bodies. 3low aka4. (he mana and the aka substance mix together. (o this mixture is added the HmindH or element of consciousness from the Aunihipili. (his gives us the Hliving. waterH. "t 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. (his living2intelligent2force is a thing with which the Aunihipili is accustomed to work in taking care of the physical body. (ell 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. "f the Aunihipili has a clear idea of what is wanted 3which means that &>9 must first have a clear idea 2 read and reread your Huna text4 it will soon learn to use the mana as instructed. However it must be given time and practice. "t must be trained patiently day after day as you might train a dog. "f 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 mana2aka2ike surcharge. 3iki comes from the roots to think and to create. "t is the HmindH ingredient in our Hliving waterH4. "f you order it to heal or to reach out to touch a friend and give a telepathic message 3thought forms carried on mana flowing through the aka thread of connection4 it will do so. "f you order it to enter seeds or plants and stimulate their growth it will do so. (hat is of course after you have practiced daily for a few weeks and taught the Aunihipili its part of the work. "t may also partly overcome gravity produce bodily heat or cold implant the thought forms of suggestion in the Aunihipili of one being healed 22 and reach up to touch the Aumakua and furnish "( the supply of force and substance to use in making the answers for your prayers. "f 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. 7o 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. 9se the $ersen or any other accumulation position and affirmation 3the one you have been practicing with each day of course4. After about two minutes relax your HwillH and become EJ:E*(A8( that you Aunihipili will use the surcharge in its magnetic form. 5each out and place your hands lightly on the shoulders of the person behind whom you stand. (his person must stand relaxed and waiting. After about five seconds lift your hands and draw them slowly away. "f you have a large enough surcharge they will be pulled off balance as a magnet pulls a bar. !e ready to steady or catch them as they sway toward you. Some people are more sensitive to this pull than others. (ry all in the group. Have the others do likewise. 8ote the gradual increase in ability. >r try accumulating a surcharge then HwillingH to send a telepathic message to the others 3silently4. (hey may get the things you have looked at or heard as well as your thought. "f 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. >rder the mana to flow into the part and make the change. Say something like H" am now making the accumulated mana flew into my .

E LLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLto heal strengthen and make it perfect as it was in my childhood.H 5elax and wait. 5epeat several times. >r place your hands on seeds or plants and cause the mana to flow into them to stimulate them. 0rew treated and untreated plants side by side and see if the treated ones grow better. (hey will when you have learned the work. "f you can find a sick person to practice on, accumulate the surcharge as you stand beside them. 5elax and place your hands on the part to be healed or on their hands if for general healing. !ecome positive and say the command to your Aunihipili aloud if the patient understands what you are ding H" 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. " feel the healing power at work. 3(ry to feel it working. :icture it as a flow of living water cleansing healing changing and perfecting but relax as you make the pictures which will guide your Aunihipili.4 5epeat several times daily. As you progress with your practice watch for evidence of healing or for changes of a corrective nature in your patient. &ou 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. (he Aunihipili will implant healing thoughts along with the flow of mana !e careful to picture in your mind the healed condition as you treat not the condition which you wish to remove or change. 7o 8>( say H" am healing your deafness.H 7o not mention the illness if you can avoid it. Say H" 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.H #ake your words carry a picture of a former perfect condition in the life of the patient if possible. "f you treat for overweight accumulate your surcharge lay on your hands and say with a HwillH " am making my excess life force flow into you and cause your weight to be normal 2 as it was when you were eighteen.H 8ever forget that we are 5esearch Associates and experimenters bent on winning back the greatest power and blessing ever known to mankind. "nvent experiments for yourself. (ry different ways of accumulating the vital force and of using it. " 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 %ob of it than you can by trying from the first to breathe faster or more deeply. "t is like taking exercise. (he Aunihipili will cause you to breathe faster when more oxygen is needed in the body. While /uickened 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 &ogins of "ndia in their exercises it is a good thing to use other forms of the posture or affirmation or action to triggeer the Aunihipili. "n 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 %ob of accumulating mana. 9sually the breath comes heavier as the accumulation progresses. S@ BO# 6OR"S OF THE AAHUNAS "n Hawaiian the language of Huna the word for breathe is ha. " also means strong breathing. As a symbol used to hide the SE*5E( or Huna in the roots of words it stands for the work of accumulating a surcharge of low mana. "t is the effort that provides a trough or pipe through which the symbolic water 3mana4 can flow. "t also symboli)es the lower end of the spinal column in its meaning of Hbottom or lower endH. (he work of accumulating mana was usually done by making a mental picture of a great up2welling flow of force like a flow of water. "t was pictured to rise up in the body and overflow at the top of the head when the body was full. E

D (his was the fountaining of the living waters. "n the :olynesian versions of the creation of Adam the (riune 0od 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 3 red and white clay the symbols of the two selves.4 "n healing the word took the form of a doubled ha giving haha which means to breathe hard 3to accumulate mana4 and also means to place the hands on a thing 3the patient4 and touch or feel here and there. "ts third meaning is to make something 3make the excess charge of mana4. Ha2ha2o 3the HoH means HofH or belonging toH4 was the kahuna word translating H(o put into oneMs headN to suggest to the mindN to put or thrust something 3a thought form4 into something 3a patient4. Here we see the kahunaMs idea of suggestion well embodied and hidden in a common word. "t shows that a surcharge of mana was accumulated and by means of it a healing thought form was Hthrust intoH the patient. Another meaning is Hto cram downH something with force as food into an animal. (his symboli)es 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. (his 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. >n the other hand the same process or action may be used to resist the implanting of a suggestion. (he word for this is ha2ke the root HhaH meaning Hto push away foodH or to resist 3as to resist having food crammed down one.4 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 H" am using my surcharge of mana to resist all influences and drive them away so that they cannot return.H Autosuggestion as practiced by the kahunas is described in their word ha2lalo. =alo means HdownwardH so we see that the kahuna accumulated mana then used it to place something downward 3into himself for lalo also means HHto look internally to think carefully.4 (he whole word ha2lalo translates Hto put something into one as by an in%ection.H 8ow 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 Hin%ectH into our Aunihipili consciousness a thought2aka or suggestion. Me car give this order by saying H" am now placing this thought carefully in my mind so that it will remain there and replace any contrary thoughts. " am in perfect health at all times and in all ways. " am cheerful and active and strong.H 3(hen relax.4 3#ake up your own suggestions for your own special needs.4 As soon as you have gained some skill in accumulating a surcharge of mana you can work with renewed power on your !ulletin 1 pro%ect of rebuilding your future. (he way you will work is described in one of the many significant words for HprayerH used by the kahunas. (his word has the ha root in it. "t is ha2la2pa. Some of you may already be getting some very real answers to this action in High #agic. >thers may need to use this Huna prayer method. (he ha in the word tells us to begin picturing our future 3as we have planned it in our HmapsH and to say H" 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 " have planned.H 5elax 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. 8ow examine your word for prayer and see if you have performed the action correctly the root ha is to accumulate the mana. (he root la has the meaning of the HpathH and indicates D

, symbolically the aka threads which connect you with your Aumakua. (he root pa means to reach out to the far end of something 3the aka thread4 to touch or strike something 3the Aumakua4. (he idea of STRIKE symbolizes more than the light and impotent HtouchH 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 2 which is effective indeed. (he root pa has another significant meaning it is Hto divideH and this is the symbol of dividing your mana with the Aumakua. (he Aumakua makes only fragile and invisible counterparts of the things for which we pray 3so to speak 4 when using only its own mana 3loa4 but when we send up a large amount of good strong earthy mana the counterparts can be made strong and ready to materiali)e as physical conditions in short order. AAHUNA #ANI CO ENTS? 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 basement on his mimeograph machine in "#$#. ulletins, printed in Kahuna Max!s

Kahuna Max %new there was a relationship between one!s breath and mana, but it would be years before he shared the wonders of the Ha reath pattern. &'en during the first year of his administration of Huna, certain postures were used while doing the reaths. (hese didn!t coalesce into a definite system until my administration. (he Ha reath &xercises, performed during the Ha reath Ritual, generate the re)uired mana surcharge,and they ta%e no additional time to do. (hey are gentle, although when using new muscles, it may hurt the first few days. (he Ha reath Ritual re)uires $* breaths +a sacred a,, ta%en in "* sets of $ separated by normal breaths. (hese are the same ten -reps- as taught by Kahuna .ui Max by the late "#/*!s. (here are "* Ha reath &xercises or postures done four times each similar to what Kahuna Max described, . 0ome exercises build strength, some increase agility, and others simply remo'e age wrin%les. After completing the Ha reath &xercises and Ha reath Ritual, I am ready to perform my daily office of the (MH1. (he Ha reath &xercises are one of many landscapes on the 1reat 2ath of Huna.. Rubaiyat of 3mar Khayyam4 -And, as the 5oc% crew, those who stood before (he (a'ern shouted66-3pen then the 7oor8 9ou %now how little while we ha'e to stay, And, once departed, may return no more.-

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Max Freedom Long Huna Bulletins 1948-1971

BU##ETIN III. CO BININ$ THE HI$H AN" #O6 From A$IC. TI E. E OTION. B

ax Free+om #on-. For Huna Resear1h Asso1iates an+ Stu+ents.

Texts? SECRET SCIENCE BEHIN" IRAC#ESS, an+ HUNA 8pamphlet9. Re4ie* 7art III of pamphlet an+ Appen+ix of SSB , also p-s. 1'&CD. OOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOO

(he most misunderstood thing in Huna and in related psycho2religious systems seems to be the ("#E E=E#E8( and its significance in making changes in the future or in bringing about healing by working on the Aunihipili. "n Hmind2healingH 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 7E8&"80 (HA( S9*H A CON"ITION E!ISTS. We affirm that 0od is perfectN that we are a part of 0od 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. (he kahunas were delightfully logical as well as practical. !ecause they knew that the future was 8>( the present they did not make the mistake of affirming that the thin2 they were building into the future 3with the help of the Aumakua was here 8>W as a part of the present. (hey affirmed that it was a reality in the future onny. (hat made sense. 0eorge Aunihipili our Aunihipili has long since learned to tell the difference when we are imagining things and when 5EA= things are at hand. "t has learned to discount or pay scant attention to the things we imagine but it pays the utmost attention to anything that it knows "s real and substantial. $or example " wish to use Huna to remove a pain in my hand and " affirm H(here is no pain in my hand. "t is perfect etc.M the Aunihipili says to itself H" know better. (hat pain is there and howBH "f " go on to affirm or suggest H(he pain is going H 0eorge 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 8>( going. "n any event he does nothing to get rid of the pain or correct the condition that has caused it. >r " may affirm H" am a child of 0od. " am healthy wealthy and wise. " radiate health because " have health etc.H "f 0eorge 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 %aw begins to protrude he sharpens up his complexes and he hangs for dear life to the very things we wish to do away with. >nce we have come to see clearly the importance of the ("#E E=E#E8( in the healing actions we say firmly 3suggestion to the Aunihipili4 H(his pain in my hand is going to be gone in five minutes by that clock. "t is now nine. At five minutes after nine this pain will be entirely gone. " am 1P

11 rubbing it now to help get rid of it.M 3(he rubbing is a physical something 2 or stimulas 2 and is real tangible action which impresses the Aunihipili and makes it believe that something 8>( of the imagination is going on.4 0eorge 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. (ime impresses him. "n this case the pain and the rubbing are impressively real. So if " 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. (his is the HfaithH element. However if it is a new practice on my part and " am doubtful as to whether it will work or not the chances are that 0eorge will become suspicious and refuse to respond. (he reason for starting with the High #agic rather than with the low in beginning our experimental work is in large part that it is easier to have the needed confidence2faith when we work on making the molds of future events or conditions 2 letting present conditions alone. We cannot change the past or the immediate present: !9( we can change the future. "t is far more plastic than we suppose. Aust because parts of it can be foreseen in prevision is no proof that A== of it is fixed and that 8>8E of it can be changed. 0ain confidence by making this test: Hold up three fingers. 7ecide 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. (ake another test. When the tellphone bell rings do not answer it. !y all the rules you would have answered it. !ut 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. (his is our 0od2given $5EE W"==. "f we did not have it we would either be 0od or we would be nothing. 3" speak broadly of course.4 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. "n 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. 3So the kahunas seem tohave believed and we must remember that we are testing their beliefMs s to see if under them we can win back to practical healing methods.4 At this point in the experimental stage of our work with Huna we still do not know to what extent the present condition is $"JE7 or *5&S(A=="QE7 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. >n the other hand there is the exciting and greatly promising evidence 3brought into clear focus at last by Huna4 that the conditions we feel to be so set and fixed are "8 A*(9A="(& in a plastic state in the $9(95E. Huna 5esearch Associate 7r. A.A.:. 3see 5eport !ulletin " for details of this case of instant healing of a crippled lower limb4 had a crippled leg that seemed to be as permanent as his uncrippled leg. !ut it proved not to be. (he aka mold of the bad leg had not been crippled and shortened and distorted. 3*heck your Huna theories of the shadowy body as a mold of every tissue of the solid body4. When the 7octor determined on the ("#E in the $9(95E 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 11

1+ period of days perhaps weeks. (hen when the EJA*( ("#E came he looked at the clock sat down and EJ:E*(E7 the leg to be healed. "t was healed. (he 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 =ourdes spines crooked from birth have been straightened parts the body made perfect diseases healed 2 all in a matter of a few minutes or hours. And A== of these changes came W"(H the coming of the future as it became fixed in the apparently solid and fixed present 2 which instantly passes to become the unchangeable past. (he kahunas word for ("#E is mana2wa. &ou know that mana is the vital force used in its three forms or in three ways by the three selves of man. (he root wa means 314 HA space between ob%ects.H 3Andrews Hawaiian 7ictionary 3+4 MA space between two points of time.H 3-4 H(o think reason ponder say to oneMs self.H (his Huna concept of the space2time 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 3aka4. !ut given the Huna manawa or force2thought2time space complex and we have a new tool with which to carve out a Hbrave new worldM for ourselves 2 carve over our crippled legs and carve afresh our unwanted futures. (hese things will sound strange. (hey were very strange to me when " first saw them in the dusty words in which they were hidden so long ago by the kahunas. =ittle by little the strangeness passes and there is left in its stead a clear new understanding of the materials with which we work. (hese 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 2 in a nut shell< "t means that all three selves must work under the limitations of time in healing and changing things. "t is as simple as that. We stop the foolishness of saying we are healed HHere and now H and we say MWith the help of my Aumakua " am being healed in that part of the future which " am now molding. " have made a thought form cluster 3clearly visuali)ed picture4 of the condition " am building. " have complete confidence that this mold in the future which " build will embody the desired condition as it changes from the future to the present and enters the past.H >r we can say H(he corrected condition which " have made in the substance of the future is coming right along.H 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 ama)ing freedom from these limitations if we keep our work in the future. (he Aumakua will help us if we open the door to "ts help by our prayer2actions re/uesting it to help. We will remember that we need to allow it freedom of action in making our future maps or pictures. "t is enough to see the end result in the picture without dictating %ust how the picture is to be made into a real condition. (he plastic future is in actuality a time and a place in which we can handle our problems our ambitions and our very hereafters. "t 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 2 also hells if we have pictured them awaiting our arrival. ................ 1+

1(he /uestion 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. #an and the ball are one 2 a unit during the first part of the action. "t is the same in making our prayer2actions. (he middle and Aunihipili are a unit 2 an H"H. We pray aloud repeating our prayer with an exertion of commanding suggestive will three times. We say H"H and we mentally include the AunihipiliM as well as the middle. =ater 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. (hey HSpoke for the Aumakua H thus also including the Aumakua in the H"M. (his 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. (his is the mystic HWord of :owerH which works magic. "t is the forgotten thing that men tried to replace with magic formulae spells invocations and what have you. $or 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 3usually guilt complexes4 to Hblock our pathH the Aunihipili will respond even while we are thrice repeating our prayer and will reach out along the ever2connecting aka thread to find and touch firmly the Aumakua doing this by sending a flow of mana 3stronger if you have learned to accumulate a surplus charge and do so before saying your prayer4 carrying the pre2made thought2 form2picture of the thing or condition wanted. 3:ractice 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.4 =etting go of the ball is 5E=AJ"80. (he Aunihipili if not mentally released by our relaxing 3and physically if possible4 is like the bowlerMs ball if his thumb gets stuck in the hole. He goes down the alley with the ball and the pins remain standing. (he 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. 35emember always that all prayer is telepathic. (he Aumakua has no physical ears to hear even if it is close at hand. #oreover it needs none.4 As beginners we may take some time of practice to get the idea of what is wanted of it across to the Aunihipili. "t may run around in circles while we remain relaxed. "t 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. "t is important that we keep repeating our prayer action until we become proficient. >f course we may try our hands at HSpeaking for the AumakuaH 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. >ne more thing must be remembered in making our prayer2actions. (his is the importance of E#>(">8. (he Auhane can soon learn to generate an emotional reaction in the Aunihipili. :icture some loved spot and soon the Aunihipili will respond with the nostalgic emotion of longing to be there 2 and we will feel and share that emotion. 3(he Auhane cannot create emotion by itself.4 "f you first stir the Aunihipili with your prayer2action 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. (HE :5A&E5 WH"*H =A*GS (HE E=E#E8( >$ E#>(">8 "S >$ 8> 9SE. Write that large on your memory 1-

1I Also remember this: "f you can sense the love of the yearning Aumakua of your patient and can /uicken to that great love you can then desire with the needed emotion the healing which you ask. AAHUNA #ANI CO ENTS? 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

BU##ETIN IE? CHECA #IST $rom2#ax $reedom =ong. $or Huna 5esearch Associates and Students. 3Address: !ox +D.E Hollywood Sta. =os Angeles +D *alif.4 0eneral texts: SE*5E( S*"E8*E !EH"87 #"5A*=ES and H98A 3pamphlet4. 5ead page -P+ to -1I and -+I to --I in SS!#. 5ead pages 1121K in H98A 3pamphlet4. Also review !ulletins " "" and """ as a refresher. !& (HE ("#E &>9 0E( (H"S you should have tried the following things and have discovered aptitudes and stumbling blocks in yourself: 1. Trie+ to +e1i+e exa1tl) *hat )ou *ant to +o, to /e1ome, to ha4e happen in )our life in the future. %. Ha4in- +e1i+e+ an+ ha4in- ma+e )our :map: of )our path ahea+, )ou *ill ha4e trie+ to 1reate a 1lear pi1ture in )our min+. of )ourself in the +esire+ 1on+ition in the future. Having made a clear picture of yourself doing and being and having etc. &ou will have: 3a4 (ried to accumulate an extra charge of mana or vital force 3using !ulletin "" methods4. 3b4 (ried then to make a telepathic contact along the connecting aka or shadowy thread with the Aumakua or &eas. 3&ou will have come to depend on your Aunihipili to make this contact for you having practiced and done some preliminary work training the Aunihipili.4 3c4 &ou will have tried to HfeelH or in some way HsenseH this telepathic contact and may or may not have learned to %udge whether contact has or has not been made. 3(he HpathH may be HblockedH by a complex of one kind or another as explained in the texts.4 1I

1K 3d4 "f you felt no slightest emotional thrill of %oy love or other pleasurable nature and so decided full contact had not been made you may have set about removing complexes. 3(he full contact fre/uently causes an emotional upwelling which derives from the Aunihipili as it feels the %oy of such contact. (he state is well known to mystics of many faiths.4 3e4 "f you have worked through this stage and made a contact of sorts 3felt guessed or taken for granted4 you will then have addressed your H7ivine $ather and #other :arental Spirits who are 9((E5=& (59S(W>5(H&H 3Aumakua pair4 and will have asked with precise and carefully spoken words to have the conditions you have pictured 3and which you now describe with care 4 made into an invisible reality to replace all contrary realities which may have already been crystalli)ed as a part of your future. 3Everyone 2 so Huna teaches 2 has a future which has been set or determined or crystalli)ed to a certain extent. (he person with a definite purpose in life will have a more crystalli)ed 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.4 3f4 With the prayer properly spoken often three times over if short you will have said an HamenH 2 in other words you will have ended your prayer formally as the kahunas did with H(he prayer is ended. "t now takes its flight.H 3Here 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 prayer2picture (> (HE A9#AG9A. (he surcharge of vital force is sent as the means of enabling the Aumakua to form the new future as re/uested and tear down the unwanted future. (his is the HsacrificeH that counts. "t is the practical HgivingO.4 3After 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 2 sometimes with a slight di))ying2 whirling sensation. "t lasts but a moment and when the flow has stopped the kahuna says:4 H=et the rain of blessing fall.H 3(he prayer is ended. "t may be repeated daily or hourly. (he beginner repeats and repeats thus practicing to obtain proficiency. (he expert may pray but once and obtain desired results.4 Having carried out the above actions involved in experiments aimed at testing the theories of Huna concerning High #agic 3#agic involving the High Selves4 you will have turned your attention to testing the low magic. 3(he 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. (his approach should have included the use of autosuggestion and training through practice and through the use of physical stimuli of different kinds.4 &ou will have: 3a4 7ecided what you wished to cause the Aunihipili to do for you. 3(his 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. 8o H faith no HworksH . 4 3b4 &ou will also have done all &>9 3the Auhane4 *>9=7 7> to help bring about the desired condition. 3(he kahunas used medicines massage heat manipulations and all such things. (his is the type of thing the Auhane can do.4 &ou 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. 3(his involves a part of the High #agic automatically of course. (his picture is impressed on the Aunihipili as the thing "( needs to do to help bring it about.4 &ou will have invented a physical stimulus to use in your process of autosuggestion to make the Aunihipili act. 3:artial fasting etc.4 &ou will have practiced relaxation before using autosuggestion

1K

1. &ou will also have tried huna methods to benefit others. (hese benefits may have ranged from healing of body or purse to healing of social and family tangles. &ou will have used High #agic as for changing your own future with the addition of a step in which one makes telepathic contact with the person treated. 3(his contact will be made the first thing a letter or a picture being touched to pick up the aka thread of connection. (he condition to be treated may often be sensed in one way or another and serve to guide the action to be taken. (his contact is automatically held as long as the treatment continues.4 &ou 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 HamenH ending. K &ou 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. &ou 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. . &ou may have tried other things such as work with spirits for healing and other purposes. 8>(E: (he above check list has been found of much value because it points out things perhaps overlooked in your experimental approach. !ut remember that we are in the experimental stage and that new methods and new understanding accumulate as we press on. >riginally there was a report form sent with this !ulletin and the H5As of that time made reports on their own experimental efforts. 3(his is not asked of those of you who have come into the work later.4 (he results of the experimental work as reported are given in the following 5eport !ulletin. R"t will be noted also that the (elepathic #utual Healing 0roup work was not then organi)ed and so results of work along that line were not included until later.S

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#ax $reedom =ong

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Huna !ulletins 1,ID21,E1

HUNA? THE 6ORAAB#E 7S@CHOCRE#I$IOUS S@STE 7ART I. THE INEESTI$ATION OF HUNA AN" HO6 IT CA E ABOUT. "URIN$ THE past century investigations have been made of native magic in Africa "ndia and other parts of the world. Spiritualistic phenomena have been certified as genuine and studied painstakingly by over a hundred recogni)ed scientists. 5eligions have been surveyed and the instant or nearly instant miraculous healing at =ourdes verified. !ut from all these studies and efforts there has come nothing faintly resembling a definite basic system philosophy theory or psycho2religious science which would explain even in the most general terms the phenomena of the various fields. "n fact investigations in these fields began to arrive at a stalemate several years ago. 8ew discoveries have been conspicuously lacking. #eanwhile in the years following 1DDP in the little noticed field of :olynesia 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 pu))ling /uestions. (his investigation was begun by 7r. William (ufts !righam long curator of the !ishop #useum in Honolulu. "n Hawaii there were up to about 1,PP many kahunas or native priests who although outlawed worked among their fellow Hawaiians as healers of body and purse or used the dread Hdeath prayers.H Some fire2walked 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 fire2walking himself under the protection of the kahunas, and verifying the healing and other phenomena which they produced 7r. !righam 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. (he kahunas 3the word means Hkeeper of the SecretH4 had a strict cult of secrecy. (hey 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. (he anaana form of the Hdeath prayer H however was studied and partly explained in terms of spiritism. "n the year 1,1, " went to 7r. !righam to ask what scientific information might be available concerning the activities of the kahunas of whom " had heard many wild tales during my three years in the "slands. A friendship developed and " was invited to make use of all the materials which he had assembled and to continue the study if " could " was trained in the matter of correct scientific approach to this unfamiliar field and its materials. " 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 psycho2sciences at that timewhich was very nearly as much as is known in these stalemated days. 1, OF THE 7O#@NESIANS

+P 9pon one set of conclusions 7r. !righam was insistent: 1. (hat 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. +. (his unidentified consciousness could use an unidentified force in such a way as to control temperature in fire2walking or make changes physical matter in instant healing. As these conclusions pointed inevitably to a basic system of a psycho2religious nature "t was necessary to decide that there was much still remaining to be discovered in the new science of :sychology and much to be explained "n the phenomena of :sychic Science. "n the absence of even the slightest clue to what these things might be. " would certainly have refused to take a part in such a hopeless investigation had it not been for one outstanding fact. (his was the fact that this secret and mysterious basic system was not a matter of empty words and theori)ing. "( W>5GE7. "t was alive and kicking even if in its death struggle. 7r. !righam had been suspiciously careful in verifying the materials of the investigation. " had already verified some lesser things 3and was soon to verify some most important accomplishments of the kahunas4. (he thing could not be ignored. (here was something right there under our very noses which W>5GE7 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 7r. !righam died at a ripe old age much honored but still with a burning curiosity unsatisfied. " continued the work collecting more materials in the field watching for any new de velopment in the psycho2sciences which might give me a clue to the HSecretH of the kahunas, and going absurdly far afield at times hoping to find a glimmer of light on the baffling problems. $inally by 1,-K new clues had been discovered which led directly to the basic system. "n due time it was possible to explain in fairly general terms a part of the basic theory and its methods of application. "t was the ancient HSecretH of Huna of the kahunas. (he new clues came largely through a study of the meanings of the roots of the Hawaiian words. !y the summer of 1,-K sufficient progress had been made toward understanding the ancient lore that a report seemed "n order. " wrote this report and it was published in 1,-. in =ondon by 5ider under the. title of RECOEERIN$ THE ANCIENT A$IC. (he 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. >ne reader was W. 5. Stewart retired newspaper correspondent living "n England. He had been engaged in his youth in an effort to learn native magic from an isolated !erber tribe in the Atlas #ountains in 8orth Africa. (here he had studied beliefs and practices which years later upon reading the report he saw stemmed from the same original source. (he words used in naming the elements in the !erber 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 :olynesian tribal branches in the :acific. (he common language of the !erber tribe was a degraded (urki. Stewart %oined the investigation which by that time 1,-E had reached an advanced stage. He added his findings and contributed in many other ways. 9nfortunately his death. in 1,I- robbed the work of his aid but when World War "" 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. +P

+1 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. (o this end experimental groups are forming 3late in 1,IK 4 in =os 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 /uota. 7ART II. FRO FIREC6A#AIN$ TO INSTANT HEA#IN$

FIREC6A#AIN$ 3including all fire immunity4 and instant healing make very good starting points for an explanation of the ancient :olynesian or pre2Egyptian lore called H(he SecretH or in Hawaiian Huna. (here is nothing at all mysterious in bare feet or in glowing coals hot stones or hot lava flows. (here is nothing mysterious in a broken bone or a cancer. >ur materials are open to examination. (he feet may be examined after contact with the fire in fire2walks. (he broken bone or the cancerous tissue which has been instantly healed remains simple bone and tissue. =et us first consider a few cases of fire2walking keeping in mind two /uestions 314 What god 2 is prayed to get fire2immunity and 3+4 what form of Hpurification from sinH if any is necessary before one can fire2walk< FIREC6A#AIN$ CASES FOR CONSI"ERATION Guda !ux fire2walked in 1,-. before the 9niversity of =ondon *ouncil for :sychical 5esearch. He was a native of "ndia of the #ohammedan faith. !efore his demonstration he closed his eyes raised a hand and recited a prayer from the Goran. "n !urma where a gentleman took motion pictures of mass fire2walking in which some natives were badly burned but many were unscathed years of fasting and other purifying practices were the preparation for the feat "n the :hilippines the "gorotes have for centuries done admirable fire2walking. A group of them came to Seattle and performed almost daily at a fair. (hese people used to be famous for head hunting as well as fire2walking. "n :olynesia fire2walking is done after offering a ritual prayer to a Hnative god.H 7r. Hill of the 9niversity of Southern *alifornia reports seeing a young white man try to fire2walk on the same hot stones after the natives were finished. He prayed to his 0od concentrated his thoughts and started across. A dog fight broke out beside the pit and distracted his at tention for a moment. "n that moment he %erked up a foot which later showed a large blister but continued the fire2walk successfully to the end. A white man who is a professional entertainer eats live coals drinks down boiling water grips red2 hot iron bars in his teeth and bends the ends up and down also lets the iron2cutting flame of a welding torch play repeatedly on the inside of his mouth and throat. He says he is conscious of an +1

++ invisible entity or spirit presiding over fire and that he makes a mental re/uest for protection which is instantly granted. At :alm Springs a few years ago a desert "ndian 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. =ittle is known of the preparations made by the fire2handlers of "ndian tribes but they also have their prayers rites and gods. "n Hawaii up to the year 1,PP fire2walking was done on overflows of molten lava as soon as they were cooled sufficiently to hold the weight of large stones thrown on them. 7r. !righam fire2 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. (hese natives prayed to some god but 7r. !righam could not learn about its nature. >utwardly it was the goddess of the volcanoes :ele about whom native legends continue to collect even today. "f instant healing had been known only in Hawaii no matter how carefully it had been studied and verified there by 7r. !righam and others there might he some excuse for those who make a flat denial of such a possibility. !ut since another and far better known scientist 7r. Alexis *arrel has added his verification "n his book an the Un2no*n there is no longer %ustification for any denial of the basic fact that instant healing is possible. "t 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 5ome 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. "nstant 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 fire2walker for whom the gods perform a similar magic over and over upon re/uest. "nstant healing while similar in its mechanisms is rare. "t is best studied in cases in which a definite part of the body is healed. *asual ills may be suspected of %ust happening to disappear of their own accord. CASES OF INSTANT HEA#IN$ FOR CONSI"ERATION (he best instances of instant or miraculous healing have been verified and studied at the shrine at =ourdes $rance. (ypical cases are those of the healing of spinal deformities or cancerous tissues. (he healing may be instant or may take up to three days. :rayer has usually been addressed to 0od or *hrist or the patron saint of the shrine. (he 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. Carious preparations by. way of Hpurification from sinH are made by the patients as a rule. "n Hawaii the kahunas did healing instantly in some cases. 7r. !righam observed two cases of instant healing. !roken bones were roughly set and a muttered prayer made. (he patient was then declared healed and immediately could use the in%ured limb. A.A.G. *ombs of Honolulu observed the use. of similar methods when his wifeMs kahuna grandmother healed a compound fracture of the ankle in this way. (he patient was a native man very kindly and well liked but very drunk at the time of the in %ury and during the healing which was accomplished within a few minutes of the accident. 3He had stepped from a standing automobile into a ditch filled with very soft sand.4

++

+"n the Hawaiian cases there was sometimes instant healing accomplished with no preparation of the patient although in cases of long2standing illness purification rites were almost always used as a preliminary. We may sum up by saying that no particular HgodH has to be prayed to. 8o particular religious beliefs are needed. (he ideas of what makes a sin may vary as may the degrees of effort to gain purification. >r in some instances purification is not necessary. Also moral values are a matter of geography as seen in the case of the headhunting fire2walkers. While we are not ready %ust yet to go into the matter of Hpurification from sin H it may be noted that the only HsinH recogni)ed by Huna is that of hurting another un%ustly. (he kindly Hawaiian had imbibed too freely at the beach party but had hurt no one and was not found in need of purification. (he healings accredited to Aesus 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 THIN$S NECESSAR@ TO INSTANT HEA#IN$ (hree things are involved "n the mechanism of instant healing add fire2walking as described in Huna: 1. Some intelli-en1e *ise enou-h to /rin- a/out the healin- or temperature 1han-es *hen reFueste+ to +o so. %. Some for1e or po*er to /e use+ in ma2in- the 1han-es. ;. The su/stan1es *hi1h are 1han-e+ in the healin- pro1ess. Also the substances which are involved in the making and offering of the prayer. (he three are the basic triadN #ind2$orce2#atter. (here are nine elements in man in the Huna system with the human physical body to make a tenth. IN" IS "IEI"E" INTO A TRIA" OF THREE $RA"ES OF CONSCIOUSNESS. FORCE IS "IEI"E" INTO A TRIA" OF THREE EO#TA$ES OF FORCE. ATTER IS "IEI"E" INTO A TRIA" OF THREE "ENSITIES OF A CERTAIN AIN" OF THIN ATTER. (he concept is simple and well ordered.

SECTION 1. THE E#E ENT 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 *onsciousness which is wiser and more powerful than we are. "mmediately we think of 0od. !ut this answer needs more understanding of the nature of 0od than most of us possess. =et us examine the god2concept of the reconstructed H98A. +-

+I We begin with the idea that our minds are unable to grasp the true nature of 0od. (he ancient kahunas said He was a triune being and that between Him and man were several grades of *onscious !eings. (he grade of beings %ust a step above man were so difficult. to imagine and understand that ef forts to understand still higher levels were given up as hopeless. "t 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. (hat simplifies rnatters greatly. 8ow we can consider what has been learned about the beings in the level %ust above ours. !y this we mean beings able to use a form of thinking or mentation next in line of superiority to ours. SEEIN$ INTO THE FUTURE "s something we can try to do hours on end and fail to do. >ur hypnoti)ed sub%ects cannot do it upon order. !ut often the future is glimpsed by hypnoti)ed sub%ects by normal waking persons or in our dreams. Seeing into the future is not our ability it is an ability of the god %ust above us. "t 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. 3(hese two parts of mind are not permanently united but are separate entities as we shall see in due time.4 AAIN$ THE FUTURE is another activity assigned to the *onscious !eings %ust above our level. (he ancients called these !eings the Aumakuas. "n psychology we may call them the Superconscious. A good term is Aumakua. *onsidered as a combined community of spirits or entities they can be our *hrist *onsciousness or 9niversal #ind 3#an is a trinity composed of three HselvesH or spirits the Aunihipili self the Auhane self and the Aumakua self.4 (he $9(95E is seen in Huna to be constructed by the Aumakua. "t lays out the main points in the life of the individual of which it is a part. !ut the day2to2day future is built by taking the thoughts hopes fears and plans of the lower two selves the Aunihipili and Auhane and using them as figurative HseedsH from which to grow the events of our tomorrows. We have FREE 6I## in so far as we are allowed to think what we will get into trouble and do /uite as we please in furnishing the materials which go 3as if automatically4 to make our future conditions and life events. (his answers the problem of free will and predestination. Except for the determination of the long2term events of our lives such as birth and race and place we exercise free will. INSTANT HEA#IN$ is obtained by deciding that we want a future in which we are not ill but healed. "f 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 fire2walking. (here are other things involved in such matters of course but the point to be made here is that we as FREE A$ENTS must decide what we want and hold that decision as the initial step in getting help from the Aumakua. 3(his applies to the HEA#IN$ OF 7URSE AN" CIRCU STANCES A#SO a branch of healing even more important than bodily healing.4 THE FOR OF ENTATION used by the Aumakua includes ability to see that part of the future6HICH HAS BEEN CR@STA##IGE" OR BUI#T for nation or man. (here 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 UNCCR@STA##IGE" or un2built part of the future cannot be seen. (he past can be seen. (hings at a distance can be seen. (he Aumakua seems not to be hampered by what we call HreasonH or Hrnemory H which are the forms of mentation used by the Aunihipili and Auhane. We as middle or Auhane2mind 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. 0od is unknowable to us. (he Aumakua can be known in part. "t is much like the relation between a man and his dog. (he man looks after the dog and plans the HmustsH in the dogs life and activities. !ut 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. (he master +I

+K understands his dog. (he 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. (his dog2master relation is also a good illustration of the relation of the Aunihipili self to the Auhane self. SECTION %. THE E#E ENT OF FORCE We have seen that the Aumakua is the element of consciousness involved in instant healing and fire2immunity. =et us now consider the force it uses. IN HUNA A## THIN$S ARE TRIUNE . (here is always 314 a conscious being using 3+4 a force or power to work with 3-4 some form of matter be it dense or etheric. EITA# FORCE IS THE FORCE USE" B@ THE AU AAUA . the triune man has three voltages of this electro2vital force. "n the laboratory we have measured vital force in the body. "t is of the three to four million volt level. Similar force is found in the brain but its voltage has been stepped up a million volts to the next higher level. (he Aumakua does not live in the body with the Aunihipili and Auhane selves and so has not had its voltage of vital force recogni)ed as yet by laboratory men. Huna recogni)es three levels grades or voltages of vital force a voltage for each of the three selves or entities. (he voltage used by the Aumakua is higher than that used as Hhypnotic willH by the Auhane self so must fall in the five to six million or Hatom smashingH range. ATO S ASHIN$ voltages of electro2vital force used by the Aumakua are considered to be the answer to how heat is controlled in fire2walking or both heat and cold are regulated when the material substances in a bone break are "ISSO#EE" TO ETHERIC FOR AN" THEN REC SO#I"IFICE" as an unbroken bone. A77ORTS in spiritualistic seances are produced by thinning out the substance of the ob%ect or living thing then transporting it to some other place and re2solidifying the materials. Spirits of the dead are able to get the aid of their Aumakua to produce apports and the phenomena of Htransportation levitation materiali)ation H etc. (he spirits of the dead are no more able to sense and recogni)e and understand the Aumakua than we the living are. (hey have tried to explain the phenomena which they are instrumental in producing but their guesses do not agree. 3"n 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.4 (he EITA# FORCE is made in /uantity on the earth level. :lants have "t. Animals and men generate it from the foods they use. (he Aunihipili self in the body generates and uses the #O6 EO#TA$E OF EITA# FORCE. (his level of force is taken by the Auhane self and its voltage stepped up to the I""#E EO#TA$E OF EITA# FORCE which is used as the HwillH to control the Aunihipili. (he Aumakua draws vital force from the body and steps its voltages up to the H"0H C>=(A0E >$ C"(A= $>5*E to use in instant healing and other things. SECTION ;. THE E#E ENT OF ATTER

We have seen the grade of consciousness and the voltage of vital force "nvolved in fire2immunity and instant healing. 8ow we come to the third element of the triad #A((E5. (here are two grades of matter or substance to be considered. $irst there is the substance in a broken bone or a diseased or deformed portion of the body. (his is the easily understood matter which is dissolved into invisible etheric form and re2solidified as normal or HhealedH bodily portions.

+K

+. (he 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 O#" OF EEER@ ICROSCO7IC 7ART OF IT. Each of the three selves has a shadowy body. *onsciousness and vital force cannot work without material so even the Aumakua has to have a body even if it be but an etheric one. 7uring 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 Hthe other side.H (he Aumakua lives in its shadowy body all the time never entering the physical body but often touching it especially during sleep. (he halo above the heads of the saints in old paintings represented the Aumakua hovering over the saint in its shadowy body. THE SUBSTANCE OF 6HICH THE SHA"O6@ BO"IES ARE A"E is ideal for the storage of supplies of vital force. "t also is a perfect conductor (he 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. (he SHA"O6@ BO"@ OF THE AUNIHI7I#I is a mold of every tissue of the physical body. (his mold can be withdrawn almost completely from the body for a time without the materials of the tissues beginning to disintegrate. THIS O#" is not tightly filled. "t has no fixed form but can be stretched elongated or made a different si)e. IT IS UNBREAAAB#E. A bone may break but not the shadowy body part that is the mold of that broken part. *ancerous tissues may invade the shadowy mold but not change it. SO, THE 7ROCESS OF INSTANT HEA#IN$ IS ONE IN 6HICH THE O#" IS E 7TIE" OF BROAEN OR "ISEASE" TISSUES AN" IS REFI##E" 6ITH BASIC SUBSTANCES TO CONFOR TO THE UNINHURE" O#". "t may be added that the Aumakua can do many other things. "t 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 %ust how this control is exerted but we can observe results obtained which is for practical purposes fairly satisfactory. (he kahuna of the !erber tribe known to W. 5. Stewart stated that according to tribal history the 0reat :yramid in Egypt had been built by her kahuna ancestors. (hey 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 #exico and places farther south. While we have no way to verify statements such as those of the !erber kahuna we know from the finding of modern :sychic Science that similar performances on a smaller scale are possible. :arts of stones have been used as apports the parts being cut off with no seeming difficulty. (he cut is not a break but leaves a smooth and sometimes almost polished surface. 7ART III. HO6 THE AI" OF THE AU AAUA IS OBTAINE". IN THE psycho-sciences, all o !hich are ne! and incomplete, !e ind no recognition, o the "uma#ua, or its $oltage o $ital orce% &aturally, there has 'een no e ort made to ind a !ay o ma#ing contact !ith the "uma#ua or o getting its aid% "n 5eligion however there are remains of a mechanism of prayer. "t is to prayer that we must look when we turn back to Huna for a working explanation. (his is the very heart of the basic system and it is with the prayer mechanism that experimental groups are to learn to work. +.

+E (he Aumakua does not reside in the physical body but outside of it. We do not know %ust where. !ut when we pray to it for aid we must be able to make contact with it and get our prayer considered. $or this reason our first /uestion is one of how the two lower selves can communicate with the Aumakua. All communication between sentient beings must be done through thoughts or words representing thoughts or through thought symbols such as writing. (elepathy is a direct transfer of thoughts and is the method used in prayer to the Aumakua. Everything has its shadowy body including thoughts. (hinking is done with the use of vital force and vital force works only through matter dense or etheric. Each thought as it is formulated either by the Aunihipili or Auhane or the two working in cooperation is impressed on a microscopic portion of the substance of the Aunihipili s shadowy body. THIS IS THEN A THOU$HT FOR . >ur 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. (he 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 HforgetH it. He may be said to keep a carbon copy for his memory files. "n 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 Hread.H (he reason telepathy and mind reading are rare is because both must be done by the Aunihipili. (he Auhane can direct the Aunihipili to send or receive a message but cannot do it for itself. "n 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 sub%ect. (hese may or may not be accepted and acted upon. As 7r. 5hine 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 3We will see soon the Huna explanation of this matter.4 CO UNICATION 6ITH THE AU AAUA occurs naturally during sleep. We know that in sleep we fre/uently get dreams of the future. 5emembering that the Aumakua alone can see into the future we conclude that in sleep there is a telepathic communication with the Aumakua. >r 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. "t 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 materiali)e corresponding events and conditions in our future. "f we fear something that fear may become a part of our future. "f we change our plans and desires fre/uently our futures become a %umble of conditions. :sychologists 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. "f we build a picture of our future with bright plans and high faith we must take care not to kick over the fragile HseedH structure by allowing ourselves a day of discouragement in which we doubt the efficiency of the practice of Hholding the thought.H +E

+D >ur 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. (his 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. >nly when we correct our thinking or ask the Aumakua to wipe out the bad and materiali)e a new and good set of thought forms can we get assistance. "f it were necessary only to HholdH good thoughts to get them eventually accepted by the Aumakua and materiali)ed into facts in our future we would have a rather simple mechanism to use. !ut there are obstacles. THE OBSTAC#ES TO CO UNICATION are the complexed ideas or fixations of guilt or unworthiness sin doubt fear and so on. (he 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. (he instant we begin an action mental or physicalN which calls up those habit memories we find a fixed set of ideas which are difficult to break down and replace. $or example those of us who have been reared in *hristian beliefs fre/uently have complexes built in childhood with ideas of HsinH and guilt. We may have had an emotional strain at a time when we decided not to Hsell all and give to the poor.H 5emember that when we make the thought forms of a prayer and try to communicate with the Aumakua to deliver the HprayerH directly. we UST CA## ON THE AUNIHI7I#I TO TOUCH THE AU AAUA AN" "E#IEER THE 7RA@ER. IF THE A UNIHIPILI HAS A COMPLEX OF SIN$UI#T OF UN6ORTHINESS, OR "OUBT, IT 6I## NOT "E#IEER THE 7RA@ER% (r, it may deli$er the prayer 'ut ruin it 'y the inclusion o thought orms o dou't, ear and endless other contaminating things% We have the task of clearing out o the "unihipili entity any ixations% )he #ahunas called this process% *+learing the ,ath%* )his !as the *path* o the prayer rom the "unihipili to the High% THE FIRST STE7 IN 7RE7ARATION FOR CO UNICATION with the Aumakua is to get the path of communication cleared. Several things must be kept in mind at this point. $irst we must reali)e that man cannot HsinH against 0od or the Aumakua. We are not big enough or able enough. 8either can the flowers or insects or animals sin against Higher !eings (he ON#@ SIN recogni)ed in Huna "s that of HURTIN$ ANOTHER. And this sin cannot be wiped off 3as long as it continues to hurt4 by any means other than expiation. We must change our idea of the morals of the Aumakuaas we go along. >ur morals are filled with dogmas which must be examined and put aside if not valid. (he H7o unto othersH is sufficient. "t is the kahuna *hristian and !uddhist command. (he "dea of Garma in which we pay in one incarnation for the sins of another is not valid. "t must be greatly changed 3as must the general idea of reincarnation 4 to match the reconstructed Huna% IF 6E HAEE HURT SO EONE un-ustly there is nothing !e can do to con$ince our logical "uhane that !e are not guilty, except to go and ma#e amends or the hurt% )hen WE #no! !e are in the clear, 'ut in the "unihipili there may o ten remain !ea# or strong resultant guilt or un!orthiness ixations% )hese must 'e drained o or su'limated to open the path% THE HUNA ETHO" OF "RAININ$ OFF A CO 7#E! of this nature is one which was probably connected with the basic idea of sacrifice in the early days. (he Aunihipili is illogical. "t +D

+, can only remember and use animal2like reason. "t is stubborn. "t 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. (he kahunas usually made certain that all hurts to others had been expiated before going on to the complexes. (o get rid of these the patient was made to observe a fast or do deeds of service for others or give alms until it hurt. (hese things were sacrifices. (hey were done with the thought of making redress for sins of omission or commission. (he 5oman *atholic *hurch uses penances in the same way. (he *hristian rites of the confessional penance and baptism for the remission or cleansing away of sin are all duplications of ancient kahuna practices. "f the priests could use light suggestions while sprinkling the individual with holy water the water would act as a physical stimulus and help impress the Aunihipili that it was being cleansed of its sins. >ther physical stimuli were used with their mild suggestion by the Gahunas. Anything will do if it is physically impressive and contains a picture of something such as cleansing washing or freeing. THE USE OF A 7H@SICA# STI U#US or a series of penances which act as a series of stimuli is a very great help in getting suggestion to take effect on the Aunihipili. (he use of suggestion by our psychologists would be greatly improved in healing if such stimuli were invented to fit various cases and always used. Aust to pray for forgiveness is not usually enough. A TEST FOR A C#EAR 7ATH is the test of prayer. (he Aunihipili is always linked up with the consciousness of the Auhane and feeding up memories to help furnish ideas and words with which to pray. "f therefore when we pray there is a guilt complex in the Aunihipili our :CONSCIENCE: 6I## USUA##@ TROUB#E US . We will be like a naughty child called before a parent who will hang his head in guild and remain sullen and silent. !ut if the child has been a Hgood boyH especially if he has %ust finished an arduous task to please the parent there is a %oyous approach with an expectancy of praise and reward well2earned. "t is the same with the man who has fasted and otherwise cleansed his Aunihipili of guilts. (he path is open to the Heavenly $ather2#other the Aumakua 3and through (hat to 0od if need be.4 "f we have a correctly made prayer2thought2form with no doubts and fears ruining it we have then the open path of communication to the Aumakua and can go forward in full faith and confidence. "f however we have not learned to reach out and touch the Aumakua successfully to give it our prayer all we can do is to Hpray constantlyH never varying our prayer and hope that when the Aumakua takes our daily thoughts to use to construct our future our prayer will he included without having been too much altered by the Aunihipili. (he Huna TE#E$RA7H 6IRE USE" IN TE#E7ATH@ AN" IN CO UNICATION 6ITH THE Auma2ua is next on the list of things which must be understood and used if instant answers to prayer are to be obtained. (he shadowy body of the Aunihipili is not only a mold of all the tissues of the body a storage place of memories a conductor of vital forceN but it is the means of connecting us with things and people. "t is sticky and when we see anything it extends out with the sight and sticks a tiny thread of the invisible substance to the things seen. We shake hands and a thread connects us with the person whose hand we have touched. We touch anything and in this way establish a connection with it. Such connecting threads of shadowy body substance last for a great length of time and tie us into our surroundings so to speak. (he sound of 7unningerMs voice over the radio is followed back by the recipient in the audience to make a thread of contact with the mind of the broadcaster. (elepathic communication over fourteen +,

-P thousand miles of distance between Sir Hubert Wilkins and his 8ew &ork friend Harry Sherman was possible because they had between them threads of this kind. (hese THREA"S OF SHA"O6@ BO"@ SUBSTANCE act as guides when we order our low selves to reach out to touch someone. (he contact once made the thread is momentarily strengthened by pouring into it more shadowy body substance. (his is pro%ected from the shadowy body of the Aunihipili and the kahunas speak of it figuratively as Hsticking out a finger.H >nce the thread is thus reinforced it is a perfect conductor for vital force and on A CURRENT OR F#O6 OF EITA# FORCE CAN BE CARRIE" THOU$HT FOR S . A portion of the sensory organs can be removed from the physical organs and pro%ected to the thing touched through the pro%ecting Hfinger.H 3(he sensory organs are duplicated in the shadowy body of the Aunihipili. After death we have the use of all the senses.4 (hings at a distance can be seen touched tasted heard and smelled. (hese threads bind the clusters of thought forms together as we store them in series in our memories. HAssociationH of memories is a matter of being able to pull the strings attached to one memory and draw up all associated memories. A THREA" OR COR" OF THREA"S connects us with ob%ects and people often touched. #ediums sometimes can feel these coming from the region of the solar plexus. (he mechanism of psychometry is to touch an ob%ect then cause the Aunihipili to stick out a HfingerH and follow the threads which are attached to the ob%ect back to the owner. (he owner may be around the world in distance or dead and living in his shadowy body on Hthe other side H but he can be touched and his thoughts and memories inspected his appearance noted and his surroundings sensed or seen. THREA"S OF SHA"O6@ BO"@ SUBSTANCE CONNECT US 6ITH THE Auma2ua and if the Aunihipili has no hindering guilt fixations it can be trained to put out a HfingerH 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 AU AAUA seems to be automatic. :erhaps there is more discretion used than we suspect in answering these prayers but in $ire2handling the Aumakua very seldom fails the performer who depends on instant and constant answers to mental prayers for protection. (he prayers themselves become unconscious in so far as the Aunihipili has become trained to touch the Aumakua and present the often used set of thought forms of the prayer for protection. (his is a prayer rapport so to speak. When the hem of Aesus robe was touched the healing was possibly accomplished by this habitual prayer action of the Aunihipili. "t is recorded that Aesus felt the HvirtueH go out from him and knew that someone had been healed. THIS HEIRTUEH would be vital force according to Huna. (he 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. (his is usually taken from the individual making the prayer. (he kahunas used to order the Aunihipili to generate an extra amount of the vital force and send it flowing to the Aumakua with the prayer. (here is nearly always a sensation of electric tingle as the vital force is drawn or sent out, usually as soon as contact is established. "n fact the tingle is the common indicator of contact with the Aumakua. (he vital force has of course to be stepped up in voltage by the Aumakua to be used. 3Cital force of any voltage when used through the shadowy bodies or their protrusions seems almost intelligent in its actions although we know that the intelligence must be resident in the being directing the activity.4 Here are the several steps to be taken in making the Huna HprayerH for instant healing fire2 immunity change in the future etc. -P

-1 819 The Aunihipili must /e traine+ to put out a :fin-er: or protrusion of its sha+o*) /o+) an+ follo* the in4isi/le threa+s *hi1h *ill -ui+e it to the Auma2ua. 8%9 It must /e traine+ to sen+ thou-ht forms alon- the paths of 1onta1t, as in telepath) an+ min+ rea+in-. 8;9 It shoul+ /e traine+ to -enerate an extra suppl) of 4ital for1e on 1omman+, then to sen+ it alon- the paths of 1onta1t as nee+e+. 8I9 If 1onta1t *ith the Auma2ua is not ma+e, the path must /e 1leare+ /) remo4in- -uilt 1omplexes from the Aunihipili. 8<9 The pra)er must /e most 1arefull) ma+e, after +ue 1onsi+eration of possi/le unexpe1te+ 1onseFuen1es shoul+ the pra)er /e ans*ere+. 6hen final +e1isions are rea1he+ as to *hat is +esire+, the pra)er is to /e forme+ /) *or+in- it alou+ three times o4er, usin- the *ill to impress the pra)er on the Aunihipili an+ to /uil+ stron- thou-ht, form 1lusters. 8'9 The pra)er *hen thus ma+e is hel+ in min+ an+ the Aunihipili or+ere+ to rea1h out an+ tou1h the Auma2ua. 6hen an ans*erin- ele1tri1 tin-le is felt, the pra)er is re1alle+ or e4en spo2en a-ain alou+ so that it 1an /e sent to the Auma2ua *ith the extra suppl) of 4ital for1e nee+e+ to materiali5e the thou-ht forms of the pra)er into imme+iate or future e4ents. IF A 7RA@ER IS A"E FOR THE HEA#IN$ OF ANOTHER this individual must be cleansed of all guilt complexes as a preliminary act otherwise his Aunihipili will prevent the healing.

7ART IE. E!7ERI ENTATION AN" ITS 7ROB#E S. ORE "ETAI#S OF THE HUNA S@STE . IN ACTUA# practice it is anticipated that some individuals will excel in the work of calling down the actual healing action from the Aumakua. >thers may be unable to do this but will be able to get patients ready for the actual healing. All experimenters will usually try to learn the simple movements of mind first but will at the same time remember the necessity of working toward the end of contact with the Aumakua. Experimenters with mediumistic ability will sometimes be needed to work with the less psychic members. "t is probable that in cases of obsession or attack by angry spirits from Hthe other sideH the psychic members will enlist the help of their spirit guides to HseeH the spirit causing the trouble and to watch progressive results when exorcism is attempted by other healers. (his is a special branch of the work and will be in the hands of those especially /ualified to undertake it. >bsession and the various degrees of Hsplit personalityH are accounted for by the Huna system 3as it stands at this writing4 in fair detail but the study must be continued in this branch with experimentation helping to feel the way. "t is clear that the low and middle selves are often separated from each other at death and that singly they may attach themselves as Hsplit personalitiesH to the living or may completely obsess an individual. "f there is amnesia in which a new and different set of memories arrive it can be assumed that the Aunihipili has been displaced. -1

-+ >nly this self can remember and store memories in its shadowy body. "f there is a change in HpersonalityH but not in memories only a Auhane has been displaced. "f both personality and memory are seen to change there is a full exchange of selves in the body. $re/uently the Auhane is forced to leave the body because of disease or in%ury while the Aunihipili remains caring for the body and remembering but with no Auhane there is no inductive or higher reason so the insane patient is HirrationalH. "n cases where there is this irrational type of insanity andFor a complete loss of earlier memories it would appear to be a definite matter of the human low and middle selves abandoning a body 3or being ousted from it in some way4 and the body falling into the possession of something which may 314 be subhuman or 3+4 may be a very young or in%ured human Aunihipili. #ediums 3and even the insane themselves when recovering or when their obsession begins4 describe seeing these obsessing spirits. Some are distorted or grotes/ue or dwarfed some blind some with features hardly human. (he 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 "nsects birds and animals. #an has his three selves or separate spirits and each learns the lessons of its level and then 0raduates into the next level above. As an illustration we may call the Aunihipili a first grade student the Auhane a second grader and the Aumakua a third grader. Each self is associated with the self next above it in the triune man. "n this way the Auhane trains the Aunihipili so that it eventually is ready to become the Auhane of a savage and when 0raduation time comes is born into a savage body. "t is then a Auhane and is ready to begin learning through several lives the use of inductive reason. "n this new savage body there is a new Aunihipili which has %ust graduated from the animal kingdom. "t may have been the self in a very intelligent pet dog and it begins its schooling under the new Auhane. With and above them is a Aumakua who according to Huna has not %ust graduated into that level but who has been taking a long training in being the oversoul of the lower kingdoms perhaps as a group soul. 3(his group soul idea is not greatly important to practical work but is very interesting.4 (he Aumakua is called Hthe trustworthy parental self H and . is supposed to have to demonstrate its trustworthiness before undertaking the supervision of human Aunihipili and Auhane selves. $rom this school of selves there are those who Hplay hookey.H !y accident or otherwise the Aunihipili and Auhane selves sometimes get separated at the time of death or when insanity is caused by disease or in%ury and the Auhane is forced out of the body. (he low selves when alone and not supervised by a Auhane on Hthe other sideH are given to efforts to get back into a body as parts of Hsplit personalities H or as obsessing spirits. (hey attend seances and pretend to be normal two2self ghosts (hey can read the minds and memories of sitters and will pretend to be a dead friend or relative even some famous historical character. (hey are unable to use inductive reason and while usually as friendly as a stray dog trying to find a new master eagerly say what they think the sitter would like to hear. $re/uently they are very hard to recogni)e for what they are and the bright banner of Spiritualism has been besmirched by their lack of logic lies and trickery. A most surprising situation is sometimes found in instances where the Aunihipili of some advanced individual has after or before the time of physical death in some way learned to contact the Aumakua and present to it both a thought form prayer and a flow of vital force. 3Here we see another evidence of the Aumakuas almost automatic response to this stimulus.4 (his Aunihipili has the memories of its past life and so does not forget the mechanism it has learned to use. "t is however irrational and childish. "t first finds a living person from which it can steal vital force usually an adolescent boy or girl and then gets into mischief. "t makes its prayers and becomes more than the ordinary poltergeist 3who merely uses stolen vital force to break or throw things4. "t -+

-becomes the super2poltergeist who can get fireimmunity or who can apport fire or water or stones or do other things. "n "taly in recent years a child and her grandmother were bothered by such a spirit. $ire was constantly being kindled near them or in their beds or clothing. "n other cases water was apported and used to drench the $ictims o the -o#e at odd times% .n France pa$ing 'ric#s !ere apported and hurled in a stream at a certain house or some -days and nights% )hey !ere apported through the roo and ell thudding inside the rooms, 'ut they !ere demateriali/ed as s!i tly, so the piles o stones ne$er gre! high% 0imilar cases o stone thro!ing ha$e 'een reported rom, the !ilds o Malaya and 1a$a% "t is evident however that the Aumakua exercises some control over such performances because no permanent in%ury is done those upon whom the tricks are played. 3"f a Aunihipili is using stolen vital force without contact with its Aumakua it may move ob%ects and sometimes come very near to in%uring the living.4 (he Aumakua allows us far more use of free will than the average parent allows a child. "n 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. (here are always fresh bodies to enter. "nstincts however rule the lower kingdoms and in obeying the instincts little free will is allowed. !irds build nests after certain set patterns and in season fly north or south. (here is order behind the seeming confusion caused by the evolution upwards toward the stage when a complete free will can be obtained. (his final achievement may come after graduation from the Aumakua levelour minds are unable to reach that far and so we cannot be sure. We are going to make the effort to learn to use Huna and regain the direct help of the Aumakua and its associates of its high level. "t 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. (he spirit known as Aohn Ging was given to boasting that he had been a murderous pirate in life. He was a rowdy who was not even slightly sanctimonious. His morals might well have been suspect. !ut like the Aunihipili super2poltergeists %ust discussed he was able to get Aumakua help upon re/uest and produce exciting phenomena. 8early all the phenomena of :sychic Science 3excepting premonitions ghostly appearances and the like4 have been produced by spirits who are able to contact a living medium and use her vital force or that of a circle. A very few of these spirits are able to produce physical phenomena 3apports materiali)ation etc. 4 but those must have learned in some hapha)ard way to touch the Aumakua and present the right thought forms with vital force sufficient to get phenomena produced. (he point is that none of these spirits know Huna. (hey have all tried more or less to answer the /uestions of the living as to how they produce the phenomena. (heir answers have been as impractical 3and often as illogical4 as those given by living psychical researchers. "n a hundred years of speculation not a single theory has been put forward which would furnish an acceptable explanation of more than a few simple items in psychic phenomena. "n offering a general theory that covers the field except for the mechanisms of a few still dark corners Huna promises to break the stalemate that has stopped :sychic Science for three decades. (he same can be said of our badly stalemated :sychology and its allied sciences. 5eligion has been stalemated for some time the older forms for many centuries and the newer forms which included modern psychological discoveries 38ew (hought *hristian Science 9nity etc.4 for about as long as :sychology and :sychic Science have been bogged down. "n the new religious forms the mechanisms and theories of Huna were partly if indistinctly grasped with the result that instances of healing body or circumstances are fre/uently recorded. Here we find much evidence of the fact that Huna in white hands 3the darker races are naturally more psychic which is an advantage in some practices4 will work. "f so much has been done with --

-I such incomplete knowledge a vastly greater accomplishment should be made possible now that we have more complete understanding of elements and mechanisms. We should soon be producing the desirable phenomena of the seance room without calling on the spirits of the dead for help and without the need for a medium. We will endeavor to use the circle as a source of vital force each sitter donating a little and the leader of the group creating the thought forms of the Hprayer H making touch with the Aumakua and getting its assistance 3and that of its fellows4 in healing pro%ects. "n England during World War "" an experimental group endeavored to use Huna methods through the ritual of the *hurch to open the doors of heaven and invite the :oe Aumakua to take a hand in ordering affairs in the world. 9nfortunately it is impossible to know whether fortuitous turns in the struggle were aided or caused by such efforts. "t was a splendid gamble and considering the world situation since the war might well be undertaken on a large scale lest the free will allowed us on this level bring us to ultimate social or even physical disaster We do not know to what extent we can depend upon the 9niversal Associate High Selves 3or !eings above that4 to help us work out a social system which will provide %ustice freedom and an order in which we help one another instead of competing selfishly and with the fierceness of the animal kingdom. (he English group tried to call for the prophesied HWorld AudgmentH to balance race in%ustices no matter which races were found at fault and caused to pay a price for bettered world conditions. We can be safe in saying that for a beginning effort the experimental groupswhen organi)ed to work on a large scalecannot go wrong in formulating a HprayerH envisioning reforms which would tally with the 0olden 5ule. Even the negative version H7o not unto othersH would be a great tool if we could use it. =ater as this study of Huna progresses every effort must be made to see whether or not we can get from the :oe Aumakua glimpse of a perfect plan for a world social organi)ation or failing that help in form ulating a plan o our o!n !hich !e can per ect in the course o time% (he Huna lore of old pointed to normal living as the great criterion. Each living thing was thought to be in its intended stage of evolution and there was sufficient time for all to grow upward. $amily life was good. All normal living was good. (here was no doctrine of asceticism and self2denial. (here was plenty of time to grow to the stage where 0raduation into the next level of consciousness was due. (his is in strong contrast with certain dogmas which crept into *hristianity and other early religions. (he contrast needs to be stressed. All of us cannot Hsell all and give to the poor H else we would have nothing but poor beggars. All of us cannot leave friends and families and take the yellow robe and beggars bowl of !uddhism. All of us cannot become hermits living half starved in caves hoping to find 0od. (he practice so common in "ndia of leaving friends and family at forty and retiring to monastic life in order to Hsee 0od H is not %ustified in Huna. "n Huna one teaches or helps or heals each according to his ability even when he has come to be able to touch the Aumakua whether once in a long time or at will. 7ART E. HUNA AN" THE SEEERA# RE#I$IONS THE ANCIENT system o Huna seems to ha$e 'een #no!n in ull orm in 2gypt at the time o the 'uilding o the 3reat ,yramid% )his !ould gi$e us an approximate date o 4566 B% +% 7)here may ha$e 'een *"tlantean* origin o Huna as ar 'ac# as 86,666 B% +% )his is all purely speculati$e%9

-I

-K After the building of the 0reat :yramid named H(he =ight H according to the legendary oral history of the !erber kahunas the Secret =ore or H=ightH as it was also called disappeared with the tribes who knew it and who migrated largely to the :acific or in the case of one tribe to the Atlas #ountain region of 8orth Africa. "n Egypt the Huna lore was kept secret and the language 3later the :olynesian4 was never reduced to any form of writing. (his 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. 3>r some long and complicated meanings were represented by short symbol words used as a part of longer terms.4 "t is therefore evident that peoples speaking what is now a :olynesian language were the original holders of the knowledge of Huna. >therwise the words would be artificial or substitutes and their root structure not uniformly a source of the full words meaning. (he tribes who lived in or around Egypt migrated touching "ndia and other lands and leaving behind them parts of the original Huna which can still be identified in various religions. "n "ndia there is a great similarity between the idea of :ranic energy and the three voltages of vital force used by the three human selves. :erhaps the division of the pranas into forty odd kinds 3for taste sight hearing etc.4 came later when the practical use of Huna was forgotten 3if ever fully known4. (he same may be said about the ideas relating to the three shadowy bodies inhabited by the three selves of man. "n modern (heosophy which is drawn from the several religious systems of "ndia 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 Hastral shellH type. (he idea of thought forms was well preserved and while not known in such detail as in Huna was recogni)able in terms of the >ld Secret. (he !hagavad 0ita treats of our Aumakua and of the two lower selves considered as a single self. (he triune idea was perhaps known after a fashion but was applied more to the gods. (he doctrines of reincarnation and karma while enlarged as were the ideas of prana and the shadowy2bodies retained some of the original significance. "n Huna the matter of evolution through a series of incarnations was part of the general system but the theory was made to fit the changes brought about in the course of 0raduation from one level of consciousness to the next. "t is apparent that it is not the same man who incarnates after a 0raduation in which the Auhane and Aumakua have stepped up leaving the Aunihipili to take over as the Auhane in the next incarnation and a new Aunihipili to join the man from the animal level. (he involutionary idea of a man being forced back to become an animal. "n some incarnation cause of HsinH has no part in Huna so far as has been ascertained. (he doctrine of karma applies in Huna only to the law of cause and effect as it operates under the free will in single incarnations. Alter death the man makes a thought form world or HpurgatoryH in which he lives as in a dream and there such things as he may have on his conscience haunt him until he has made what amounts to a retribution. As memories are not carried from incarnation to incarnation and. as no mechanism has been discovered for carrying the results of past sins or good deeds across it would seem that what karma there may be must be in the hands of the Aumakua. :erhaps the Aumakua sees that we are punished for hurts done others in past incarnation but in any event the idea of karma would have to be made to apply individually to the three selves of man as in the idea of reincarnation. "t is evident that the law of %ustice in the animal world 3to which the physical body and Aunihipili seem to belong4 is /uite different from the law of %ustice conforming to the inductive reasoning powers of the Auhane. (he %ustice of the level of the Aumakua is probably still different. !e that as it may Huna recogni)es no karmic law which says that a man must be forced to suffer from illness accident or social tangles to expiate past2life karma. -K

-. "n (heosophy much stress has been placed on the #asters. 9nder Huna a master would be one who was able to contact the Aumakua and get help of a HmiraculousH nature. "t is unfortunate that so little can be learned about these highly evolved legendary men or their activities. "t is however very possible that men can evolve come to know the Aumakua and 0raduate to the levels above in orderly fashion and still have no definite and detailed knowledge of Huna. "n all races we have had our saints who have reached their elevated state through a deeper inner reali)ation of the great verities rather than through what might be called a scientific understanding of themselves and their elements. IN CHRISTIANIT@ there is to be found much of the Huna lore some things badly overlaid with dogma or distorted others in a surprisingly good state of preservation. With the beginnings of the early *hurches many rites and practices were adopted which while not well described in the 8ew (estament as it has come down to us belonged to Huna. With the passage of time the rituals of the *hurch 35oman 0reek and derivative *hurches4 came to be used with little understanding of their original purpose. (he in%unction of >ur =ord to go forth to all the world healing and helping could not be fully obeyed. (he healing mechanisms were gradually lost until only their outward forms remained. After the 7ark Ages there were many who sensed this lack in the *hurch and who tried to get back to the early and more practical doctrines by fresh studies of the !ible. (he protests against priests and rituals rose in volume and :rotestant *hurches were formed. "n these the priests were discarded and the members tried to find 0od for themselves through Aesus as the Son of 0od. (he trend was back to the austerities. !ut still there was little healing of a predictable kind. "n modern times the science of psychology began to take wavering form soon after the discovery of mesmerism. Tuimby a 8ew Englander and after him #rs. Eddy recogni)ed and tried to use for healing the HWisdomH and the H:ower H which was a recognition of the Aumakua and its high mana force. Elements from "ndian sources may have given the idea of Hholding the thoughts H and a denial of unwanted conditions was used with even better results than might have been expected. "n 8ew (hought much the same methods were used but with less drawing on *hristianity in constructing new doctrines and dogmas. (he 9nity movement in *hristian circles followed the trend with new applications of doctrines and dogmas in many lesser #ental Science groups where a religious approach was kept similar steps toward better understanding were taken. !ut as these were all steps largely made possible by the advance of knowledge in the science of :sychology and as this science became stalemated some decades back and could offer no more guidance the modern religions also bogged down and then began slowly to free)e their dogmas and re%ect outside ideas. $or *hristians the understanding of Huna is not difficult. (he teachings of Aesus have much in common with the older lore. Aesus demonstrated ability to contact the $ather at will and in explaining the miracles pointed out the fact that it was through the $ather that those things were possible. (he kahunas believed that instant healing was possible only through the Aumakua which was to them the Aumakua or H>lder most trustworthy parentalH Self. As the *hrist Aesus is often considered universal in nature. (he 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. Aesus was closely identified with the $ather being a very part of Him or Son. (he $ather worked through him and seemed to be in him. (his 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. (hought forms of future events are brought to us -.

-E from the Aumakua along this cord and are presented to the focus of consciousness of the Auhane HinsideH us. We do not get the impression that our premonitions or premonitory dreams come from without but from within our own physical bodies in some mysterious way. 3"t may be however that at rare intervals the Aumakua actually may enter the physical body in its aka body.4 Aesus told of the love and the %oy of the =ord. Worshipers of many faiths have felt the sudden emotional surge of love %oy and devotion that comes to bless the devotee. (he kahunas knew it. "t is the reaction of the Aunihipili when able to contact the Aumakua. We who are the Auhanes have no ability to cause emotion. (hat is part of the mentation peculiar to the Aunihipili. !ut we can and do share the emotions generated or felt by the Aunihipili. (he %oyous emotional upsurge like the feeling of an electric tingle are common indications that we are in contact with the Aumakua. (his is our most tangible sensory proof of the verity of the Aumakua 3or the H*omforterH of *hristianity. (he Aumakua is also the counterpart of the Holy Spirit in *hristianity.4 "n "ndia a religious state known as samadi is attained. "t is this same emotional %oy and love and devotion. !ut contact of this nature is not made through religion alone. (he telepathic experimenters and others working with psychic abilities often report such contact. "t is unpredictable in its coming but unmistakable once it comes. "n 9pton Sinclairs book ental Ra+io his wife has been /uoted as she writes of her methods of using telepathy. She speaks of the conscious mind and the subconscious but knows another consciousness which she calls H(he 7eep #ind.H She tells how she finds the telepathic impressions from the subconscious 3our Aunihipili4 dim fragmentary fleeting and not always accurate. !ut sometimes the Hdeep mindH seemed also to answer her /uestions and its answers are unmistakable clear and convincing. With these answers there comes a great feeling of Hgladness H and in describing this type of experience on page +P1 she undoubtedly shows that she has fre/uently touched the Aumakua. "n healing work Aesus at times used a physical stimulus to accompany words and commands that un/uestionably may have had strong powers of suggestion. 5ecall the blind eyes covered with a mud made of earth and spittle. (his is similar to the kahuna use of a physical stimulus to accompany and strengthen suggestion. Aesus sometimes forgave the sins of those about to be healed but not always 3see the case of the blind man4. (he kahunas ordered their patients to make amends for hurts done others then used some physical stimuli to aid suggestion in draining off guilt fixations. 3So that the Aunihipili of the patient would be restored to a condition in which it could be healed by the Aumakua. (his condition was one in which the HpathH of contact with the Aumakua was said to be Hunblocked.H "t was the condition of feeling oneself cleansed of guilt. "t was a condition necessary to the restoration of faith without which no healing was thought possible.4 (he concept of HsalvationH is not a definite mechanism in Huna. "t was believed that men could however be greatly helped and saved much stumbling about if they could be told that there was an Aumakua and that it could be touched and asked for aid and for a certain degree of guidance2under2 free2will. (his belief was expanded in "ndia to become the salvation to. be obtained by breaking the chain of reincarnations. (he grip of karma was to be broken through having all sins worn out by suffering. "n *hristianity we find only indefinite traces of the doctrine of reincarnation. Garma is found only in the day to day application of the law of atonement for sins. (he Aews hoped for a Savior to redeem the race from bondage. (he redemption in *hristianity was from accumulated sina slightly similar idea to that of karma. -E

-D Aesus as the *hrist can well be understood in terms of Huna. "n Huna we cannot pray directly to the !eings 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 0od or Higher !eings. *hristians are likewise directed to address all prayers to 0od through *hrist. Aesus said that he would pray to the $ather for the disciples and in this aspect he stood as the *hrist or Aumakua if we are to %udge by the light of the Secret lore. (he externals of the reconstructed Huna system are cold but within lies all the possibilities of those deepest warmest responses to the Aumakua. "n the old religions even when stripped of healing there has remained something so mystical and deep that even when dimly sensed we are swept by waves of nostalgic longing to get back to some greater verity of being. (he new church the HHuna Fello*ship H has been envisioned as one in which the lost things will again be known and used. "n it we will perhaps get /uickly back to those nearly lost verities of experiencerestore our touch with the Aumakua and through it with 9ltimate 0od. (o those of us for whom religion has been a deeply integrated part of our lives the prospect of such a restoration has about it a breathless /uality of expectationa /uality of upward surging. "t will not need to be described for those who feel it for themselves. 7ART EI. THE E!7ERI ENTA# A77ROACH TO HUNA. THE 7ROOF o the pudding is in the eating% )he proo o the correctness o the reconstructed Huna system is its !or#a'ility% Huna !or#ed or the #ahunas% .t should !or# or us% A long and detailed explanation of how the conclusions concerning the elements of Huna were reached may be of academic interest in years to come but at this time experimental groups have agreed to accept all conclusions as tentative and see if they are workable in practice. Additions and corrections to conclusions can best be made during and through experimentation. Cery little has been learned about the methods used in former years to train the kahunas. "n Hawaii the children were sometimes taken to the mountains by their kahuna teachers and taught the lore. !ut 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 3or her4 hand a small piece of fragile pumice stone say a HprayerH and cause the stone to crumble into dusty particles without using physical force. "n beginning her "nstruction of W. 5. Stewart the !erber kahuna gave daily talks on the legendary history of the tribe and began at the top of the theories by discussing the concepts of 0od then of each level of consciousness and being below bringing consciousness down to its deepest immersion in matter and starting it on the upward swing. At the beginning period of the training she took the young Englishman and her daughter to hilltops and there showed them how to contact the Aumakua level and the beings who directed lower forms of life RAkua #akuaS. >ne day she asked that birds be instructed to gather at the hilltop and very shortly a large number of birds of various kinds gathered. She asked the Akua #akua to show itself as a form and they saw a dim outline of something that had a human face but a large bird like body. Snakes were called together on another day and within an hour a surprising number of them were to be observed on the rocks or soil or in the bushes. (hey did not come near the three who sat on the crest of the hill and departed swiftly as at a given signal. 8o Aumakua was seen at that time. -D

-, Stewart was unable to explain in later years when telling of his experiences why his teacher had not foreseen the danger of a stray bullet the bullet which killed her before her instructions had reached the practical stage of. training of her pupils. He expressed the opinion that she had failed to ask to be shown the future not anticipating a danger so remote. An interesting point in the preliminary teaching of Huna theory was explained by this teacher. She said that it was taught that in the course of evolution the animal called man became ready and then a god came down and assumed the place of a Auhane living inside the animal body training the Aunihipili and causing changes in the brain to enable inductive reason to be also the Hwill.H (he animal mate of the first human was soon put into a deep sleep and the Aumakua into male 2 and female parts the female part entering the female body. (he teacher thought this old Huna legend was the original of the Adam and Eve story. She pointed out the significance of the division of the Aaumakua by saying that when it was divided into two parts to rule over two animals of opposite sexes it lost its god2like powers. "t could no longer see the future without help from above nor could it change matter or directly control nature. (his 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 Hsoul mates H she said that all consciousness was male2female. Human bodies are presided over by a mated pair of low selves came together only superficially. (he 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. (his interblending she said enabled the creative work of the highest order to take place. "t was her practice to HprayH that her Aumakua #other2$ather parts come together to hear her further re/uests and take action of a HmagicalH nature on them. *ontinuing her account of theory he pointed out the fact that all telepathic and other actions of mind or aka body materials was greatly easier and more perfect on the level of the Aumakuas thus became possible for all Aumakuas to form a single interlocking unit 3we would say a *hrist *onsciousness or 9niversal #ind in our new *hristian religions4 but at the same time paradoxically the unit :oe Aumakua retained their individuality. !ecause 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. (he future of each person is dependent on what his associates or even strangers do as their individual futures unfold. "n other words our futures are made for us in relation to our associates and through some form of cooperation of the Aumakuas of ourselves and associates. (his 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. "t is because of this inability to understand the Aumakua level and its ways of doing things that we make wild guesses and these guesses become fresh dogmas which gradually snow under the basic things. "n Hawaii from the time that 7r. !righam began the present investigation no kahuna ever revealed the Huna lore to any extent. (hey spoke of the two lower selves and of the Aumakua which they referred to as one of the gods or Hthe god.H 8ot 0>7. W. 5. Stewart made a study of the common and religious secret 3:olynesian4 language in order to understand his !erber teacher and thus was told in detail the exact meaning of important words. !ut in Hawaii neither 7r. !righam 3nor later the writer4 could have understood the native words even if used to explain Huna. 3>f course there were no counterpart words in English known to the kahunas which would have enabled them to describe the lore.4

-,

IP #issionaries arriving "n Hawaii in 1D+P soon made a dictionary of Hawaiian words but at that time there were no words in English for such things as the three selves and their aka bodies and the three voltages of mana nor for thought forms or invisible threads of aka substance. (he words for the low middle and Aumakua were respectively Aunihipili Auhane and aumakua. "n the dictionary 3still in use today4 these were assigned the meaning of some variety of ghost or spirit of one deceased. (he three terms used for the three mana voltages low middle and high were respectively mana rnana2mana and mana loa. (hese were translated in the order given 314 Hsupernatural power H 3+4 Hto branch out and form several divisionsH 3which was the symbolic stepping 9: of voltage4 3-4 Hstrongest or divine supernatural power.H 3>f interest here is the use of mana with the causative: hoUomana which means Hto worship.H (his is another example of the kahuna use of words as symbols of more complicated mechanisms. (his HworshipH is the act of generating an extra supply of low voltage mana then making contact with the Aumakua and presenting the prayer thought forms with the supply of mana to be stepped up in voltage and used to materiali)e the prayer into fact.4 "t was not until late in the investigation of Huna that the writer discovered how badly the words used by the kahunas had been mis2translated and misunderstood. "t was only then that fresh translations from the roots of the words and studies of the symbol meanings of terms gave an insight into the significance of observed practices. "n no long time the system was uncovered in outline. =ater the information held by W. 5. Stewart added greatly to the outline especially in its theory and in the matter of the origins of Huna. 9ntil a little headway had been made in the West toward developing the psycho2sciences it would have been all but impossible to reconstruct Huna. However with a partial understanding of the sub2 conscious and conscious as parts of mind of manas of two voltages and of mesmeric and hypnotic forces of suggestion it was possible to see that in the beliefs and practicesof the kahunas 3and words used by them4 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 reali)ed that the task must be reversed and modern ideas changed and expanded to fit those of the kahunas. (he same thing occurred in examining the materials of :sychic Science and those Huna ideas retained in recogni)able form in religions. "n the 8ew (estament there were many passages which when Huna was understood could be made to fit neatly into the Huna meaning. !ut before Huna is understood the meaning was not such that it could be used to add clear and definitive parts to the old lore. $or instance: "n =uke D:K to 1. we read the parable of the sower and that the disciples were told H9nto you it is given to know the mysteries of the kingdom of 0od: but to others in parablesN that seeing they might not see and hearing they might not understand.H 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. "n the parable the sower scattered seeds some of which fell in good soil and grew some of which fell on barren rock and withered and some of which fell among thorns and were crowded out. "n kahuna lore we have the idea of the thought2forms of prayer. (hese have to be carefully constructed to. include no thought of doubt or fear or of a contaminating negative nature. (his prayer must be planted in the correct place or aka body of the Aumakua. "f it is scattered elsewhere it falls on barren rock. "f the prayer includes doubts and fears these can be said to Hcrowd outH the desirable thought forms. "n Hawaiian the word for HseedH 3a symbol of the thought forms4 is ano ano (his word and its root ano give several meanings when translated. (he following list of meanings taken from the IP

I1 Hawaiian dictionary will show how this word can be used as a symbol to cover much of the mechanism of creating and offering a thought form prayer. 1. :A solemn stillness. A sa1re+ pla1e.: 8Note that this sa1re+ pla1e is the Auma2ua to *hi1h the pra)er is +ire1te+.9 %. :Expression of 1ertaint) of somethin- +oin- or to /e +one.: 8Note the faith in+i1ate+ here.9 ;. :No*, at this present time, imme+iatel).: 8Note the i+ea of the instant rea1tion of the Auma2ua in ans*erin- the 1orre1tl) ma+e pra)er.9 I. :See+ or see+s.: 8Note? This is the /asi1 s)m/ol of thou-ht forms in a pra)er.9 <. 8Root ano alone9. :The meanin- of a *or+ or phrase. #i2eness or ima-e of a thin-. The moral Fualit) of an a1tion, as -oo+ or e4il, or the moral state of the heart. To 1han-e or transform. To 1han-e the external appearan1e. To set apart or 1onse1rate for a spe1ial purpose. "ou/t or fear.: 8Note ho* these se4eral meanin-s 1an in+i1ate some phase of the ma2in- of the pra)er thou-ht forms. The -uilt 1omplexes are impli1ate+ in the :moral: element. The ima-e of the thin- or 1ir1umstan1es +esire+, is foun+ in the thou-ht form pra)er, *hi1h is transforme+ or 1han-e+ into the ans*er to pra)er, /) the Auma2ua. In ma2in- a pra)er the element of fear or +ou/t must al*a)s /e present an+ 1an ne4er /e safel) i-nore+, for if there is a thou-ht form of +ou/t or fear min-le+ *ith the pra)er ina+4ertenfl). It is a so*in- on /arren ro12s or amon- thistles.9 Similar studies of many Hawaiian words used by the kahunas have been a great help in understanding how they thought and what they believed. >ur experimental groups will have to bla)e a pioneer trail through the wilderness ahead. $ortunately the mechanisms of Huna are simple enough to be understood and the materials upon which they rest are sufficiently logical in nature as not to cause their re%ection before they are examined and compared. (here is no necessity to affront our reasoning selves by a denial of the reality of the world about us. (o understand the ability to see into the future we do not need to try to see time and space as a single fourth2dimensional entity . $ree will and predestination need no longer be stumbling blocks. (he dogmas of HsinH boll down to simple concepts and take on new meanings since we know the nature of the complex. An experimenter may be of any religion or hold any set of scientific convictions but will of necessity have to set his or her previously gathered convictions to one side while considering Huna and experimenting with it. (his ability to be of an open mind is important. As few of us have a natural ability to use or produce the simple movements of thought forms aka body materials or manas these abilities must be lea learned. (here is of course nothing to prevent an immediate effort to contact the Aumakua and obtain fire2 immunity or instant healing but it is thought that for the average person this effort should at least be made parallel to growth in simpler abilities. $ortunately for us these first steps are not new or incredible. (here is a fine literature to tell us the experiences of others in learning to use telepathy and mind reading. We need only study those accounts and read into them the elements from Huna which better explain their mechanisms. Any library will have at least a few books on these sub%ects. 9pton SinclairMs ental Ra+io Eileen 0arrettMs Telepath) and 7unningers 6hats On @our I1

I+ in+ are excellent as are several others. 7r. 5hine s on Extra Sensory :erception are heavier but useful. Experiments along these lines a daily practice is indicated will also bring some clairvoyance in which distant scenes may be observed or visions of the future may well up from storage in the Aunihipili 3or come directly from the Aumakua through the Aunihipili.4 :sychic abilities of other kinds may also begin to show themselves and even the presence of those on the Hother sideH may be noticed. $or those who wish to invite dreams of the future and through them an early but unpredictable contact with the Aumakua 7unns book An Experiment 6ith Time will give a simple method which has repeatedly been demonstrated by readers on first trial. Everything is grist for the experimenter s mill. He may invent new practices to develop his abilities. (here are few limitations in this new field where each individual is a pioneer. A slightly different development is needed to be able to cause the Aunihipili to protrude a part of its aka body to a slight or greater distance. (he kahunas speak of this as Hsticking out a fingerH of the aka body. With this HfingerH must be pro%ected a fractional part of the five senses which are naturally resident in the aka body 3and which are removed from the physical body at death4. (hese 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 HfingerH containing some shadowy body sensory organs. (his training can be begun by trying patiently to get the Aunihipili to go out and get an impression of some ob%ect concealed in a paper box or container then bring the impression back to show the Auhane. (he order is H0o sense it and then come back and show me what it is.H 3>ne experimenter found that his Aunihipili went out to see what was in his row of small cardboard boxes but did not understand that it had to make an image of things seen to show to the Auhane.4 (he Aunihipili is much like a dog who chases a ball but does not bring it to his master until patiently coaxed. (he Aunihipili is like an animal and must be treated with kindness and coaxed. "f suggestion or auto suggestion is used in this training it must be acceptable to the Aunihipili or it will re%ect it and refuse to take part in the work. "f the work is made into a game it will go much better. 9nder hypnotic influence or when in a trance condition individuals have often been able to see with the eyes closed or through the skin. (he shadowy body of the Aunihipili can be pro%ected to a distance during sleep to use the five senses in observing distant things. 3See Astral 7roJe1tion by *arrington and #uldoon.4 (he blind now are taught successfully to pro%ect HfingersH of the shadowy body to sense the location and nature of obstacles placed before them. 3(his adds to the theory that an echo of sound is caught by a mysteriously /uickened sense of hearing and used to locate and identify the obstacles. Sound only helps in pro%ecting the HfingerH in the right way. (he failure to sense obstacles in a snow storm with a silent fall of snowflakes may not be the fault of the silence. "t may be the difficulty caused by the multiplication of small moving ob%ects between the blind person and larger obstacles.4 A HfingerH can best be pro%ected following the guidance of a shadowy thread or sound track but can also be pro%ected at random without them.4 "n this pro%ection practice the experimental groups %ust formed at the time of this writing used sets of five small pill boxes placing a variety of small ob%ects in them and mixing the boxes around with closed eyes. $ingers were laid on the boxes or they were looked at from a short distance. Several experimenters learned almost at once to pro%ect a HfingerH and get a sensory impression of the contents of these boxes. 8o one was perfect but one young lady successfully picked out a box I+

Icontaining keys five times in succession. Another correctly identified five out of six ob%ects in one try. >b%ects were twice correctly identified on first try from across a room. "t is most exciting to find that one has these abilities and to watch them begin to develop and show themselves. 3"t will be still more exciting when one can place a hand over a flame and not be burned or cause instant healing.4 As experimental groups progress in their training there will come the fascinating effort to see if we can contact the Aumakua and get apports materiali)ations the physical phenomena of the seance room but 6ITHOUT the mediation of spirits working through mediums. Experiments will be made with the curious properties of the mana force especially as it is pro%ected HfingersH partly filled with ectoplasm substance 3slightly densified or thickened shadowy aka material4 body. !aron Eugene $erson demonstrated some of the curious properties of this mana force of ours. His books may be found in some libraries. >ther studies of the force may be found recorded in 8andor $odors excellent En1)1lope+ia of 7s)1hi1 S1ien1e or in some of the many books on . psychic phenomena. (he kahunas made use of this mana in several ways and we may be able to do much with it. (he mana is increased in the body by a simple act of will. A variation of the $erson method works well. "n it one stands with hands outstretched at the sides at shoulder level and with feet well apart. >ne then makes the affirmation H" am accumulating a large extra charge of bodily mana. " feel "t tingle in my hands.H >ne soon learns the trick or rather one s Aunihipili learns it and the presence of the extra charge creates a tingle in the extremities. "f a person or animal is stood before one so charged and facing away from him hands may be placed on the persons shoulders or on the animals rump and when drawn away slowly will exert a strong magnetic pull on the person or animal. R#ax took !aron $ersons course The S1ien1e of Beinwhile still a young man in Honolulu. He and a friend of his experimented with $erson s techni/ues. #ax obtained a small puppy and built up a surcharge of mana and was able to pull the puppy backwards across his linoleum floor in his kitchen several times before the puppy grew tired of the HtrickH and turned around and bit himBS (here is much in this corner of the field yet to explore. 8ormal health and mental balance are necessary /ualifications for anyone who proposes to carry on experiments. "f the work leads into psychic experiences where the spirits of the dead 3or Aunihipili spirits4 are seen or felt great caution should be observed and the help of an experienced medium obtained if further work in this direction is to be carried out. While lack of fear is in itself a protective element one should know when to let well enough alone. >bsession is possible. 7eep breathing exercises often help to get one ready to begin experiments. Accounts of the uses of this simple mechanism will be found in many of the books on telepathy and mind reading. 7eep breathing with a willed effort to accumulate an extra charge of mana is good if one is to use any form of auto suggestion to try to get the Aunihipili to act as desired. (he breathing is an excelent stimulus to accompany auto suggestion as are spoken words of command. (he yogi of "ndia have learned to breathe deeply for a time and suggest themselves into a deep trance condition. "t is probable that an excess charge of mana may be taken by the Auhane and raised in voltage to use as a power in giving suggestion to the Aunihipili. (he low and middle selves are driven apart by the impact of a very large charge of vital force from without. (his may come from a mesmerist and need not be accompanied by the transfer of thought forms in suggestion. Hypnosis on the other hand uses far less vital force and either worded or silently pro%ected thought forms of suggestions. (he kahunas in Hawaii in the old days used their wills to cause very large charges of vital force 3low voltage4 to enter wooden sticks. (hey could toss these sticks at the enemy during battle and upon contact rendered the one touched unconscious. (he American "ndians had medicine men who could accumulate such a charge of vital force that at I-

II contact through a finger placed on the chest of a strong brave the brave would be rendered unconscious. "n raising the dead a large supply of mana is poured from the hands into the dead body and the Aumakua is asked to restore the conditions necessary to life. (he low and middle selves belonging to the body are called and commanded to make their way back into the body. 7r. !righam watched this process and made note of the odd fact that the spirits 3lower selves4 were ordered to reenter the body through one of the great toes. "ncredible as such operations may seem to us we must take care not to crystali)e our ideas of Huna. We do not know where the limit of actions may lie nor what limitations are natural to the Aumakua. !y no means should we put an arbitrary limit on phenomena until there is evidential reason for doing so. The re1onstru1te+ s)stem of Huna is a reli-ion, as it al*a)s *as in its ori-inal form . 5eligion is a belief in Higher !eings and a Supreme !eing as we accept the idea of religion today. But in essen1e reli-ion is the s1ien1e of man an+ his relation to Hi-her Bein-s. Huna in1lu+es all that relates to the 2no*le+-e of man an+ his three sel4es, an+ all that the Auhane 1an -rasp of the nature of $o+, e4en all that the Auma2ua 1an re4eal 1on1ernin- Bein-s hi-her than itself. 6e *ill tr) to re1onstru1t Huna in its *or2s, philosoph) an+ or-ani5ation. 6e *ill ha4e our Chur1h, an+ our healers or :priests,: 1lassifie+ a11or+in- to their +e-rees a/ilities an+ +uties. 6e *ill ha4e our lait). 6e *ill ha4e e4er)thin- but the old cult of secrecy. Surely humanity has advanced to the point where all are entitled to know as much of any truth as they are able to grasp. The ne* 1hur1h, the :Huna Fello*ship,: is /ein- in1orporate+ as a nonCprofit or-ani5ation un+er the la*s of the State of California, How long it will take to complete the experimental work is hard to predict. At this writing it is %ust being organi)ed. Word will have to be spread of the pro%ect and its materials. #any shoulders must be put to the wheel. em/ership in the Huna Fello*ship *ill /e open to all appli1ants of soun+ min+ an+ morals, re-ar+less of reli-ious or ra1ial affiliations. Experimental members will give what time and talent they have to experimentation. Sustaining members will offer their various contributions and help and encourage the experimenters. Associate members will do what they can watch progress sympathically and spread the news of the rediscovery of the Huna system. All mem/ers *ill /e eli-i/le for su1h /enefits as ma) /e ma+e a4aila/le *hen an+ if healers are +e4elope+. In +ue time it is anti1ipate+ that a foun+ation *ill /e esta/lishe+ for, or *ithin, the or-ani5ation, an+ pla1es /e pro4i+e+ for 1hur1h use an+ hospitali5ation. 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. "t is only when ordinary remedial means fail that recourse must be taken to the psycho2religious healing practices of Huna. >f course the day may come when people learn to contact the Aumakua for themselves and will heal all their ills through its help but that day is hard to imagine. "n practice physicians of the several schools psychologists and healers will work together. #uch of the healing done by the kahunas was of the slow or psychological kind. (his form of healing may turn out to be a great help to medical surgical and manipulative healing. :atients applying for healing will probably present medical records then be conditioned by psychologists to get them free from guilt and other hindering complexes. (his will save the time of II

IK those who will then contact the Aumakua and construct the prayer for instant 3or less than instant4 healing. (here must be no retrogression. All available knowledge must be used wherever possible. >ne definite innovation however will come in the healing of social tangles and circumstantial ills. Healing in this classification will begin directly with the use of psychological conditioning after a preliminary study of the individual case. A decision will bereached by the %oint efforts of patient and psychologist as to %ust what changes in conditions are to be re/uested. After that the healer will take over to complete the work of presenting the prayer for a changed HfutureH to the Aumakua. Work under this classification is of far more importance than would appear at first glance. "t has many ramifications. "ts implications are great and vital to health and happiness. The prospe1t /efore us seems 4er) /ri-ht in+ee+. At last *e ha4e /efore us a /asi1 ps)1hoC reli-ious s)stem *hi1h seems to /e a ser4i1ea/le restoration of Huna . We can be certain that this system was not merely a %umble of dogmas and superstitions. "n it we have at last a system known to have worked right up to modern times in the hands of the kahuna fire2walkers 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 #athematics and Astronomy from the elder races and we have been able to bring both to much higher stages of development. "n any event a start is being made. It ma) /e that too fe* *ill ta2e an interest in the proJe1t to for*ar+ it to 1ompletion. It is possi/le that it *ill ha4e to /e +roppe+ no*, an+ left to some future -eneration to ta2e up an+ 1arr) for*ar+ . >n the other hand if there are a sufficient number who can see the shining possibilities and who will set to work with a will spreading the information about Huna and the experimental pro%ect there could result in a very short time an organi)ation of such si)e and scope that undertakings which are impossible at the moment will /uickly become accomplishments. "t is greatly to be hoped that wide interest and eager enthusiasm will enable the work to move swiftly forward on such a scale that in some one of many experimental groups the way back to the workable Huna will /uickly be demonstrated. (here are so many who need help. Some cannot wait too long for it to come. #o4e an+ 1ompassion ur-e us to ma2e haste.

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Max Freedom Long Huna Bulletins 1948-1971

!9==E("8 C.
7-. 1. 1. THE THREE RE E"IES OF HUNA. 6H@ THE BACASET A@ CO E.

ENTERIN$ OUR O6N FUTURE $rom #ax $reedom =ong. $or Huna 5esearch Associates and Huna Students. Address: #ax $reedom =ong !ox +D.E Hollywood Sta. =os Angeles +D *al.. 5eview *hapters 1- and 1.. *heck :ages 1-E and 1-D. SS!#. 3Editor: Secret Science Behind iracles4 "n H98A 3the pamphlet4 read pages 1. 1E and 1D. *heck page E also +E. >wing to the lack of space in SS!# 3Editor: Secret Science Behind iracles4 considerable material was left out or condensed greatly. #ore material is coming to light all the time as we forge ahead in our mutual effort to learn the use of Huna. As " can " will give these materials in the !ulletins. At this time two items will be touched upon both being important to understand as we try out ways and means of experimentation. Associates are urged to try variations of kahuna methods and to report results. Huna is not crystalli)ed and set. "t is alive and vital and growing. "t is sub%ect to additions corrections and negations. $rom the letters that come in there appears one point in the Huna lore which many Huna 5esearch Associates have not yet been able to grasp clearly. "n this !ulletin it will be discussed. H5A 0.S.:. writes: H$or many years my training and experience has dealt with the Aumakua only regardless of whether for spiritual help or for physical. All my prayer actions are channeled to the one >mnipotent power So you see how difficult it is for me to break the 9niversal mind into parts to get the Aumakua to do some things and the Aunihipili to do others.H " think that most of us find this point confusing. We forget that the theory of the 9niversal #ind was evolved before the complex was recogni)ed in the West. >nce 9niversal #ind and the All 0ood etc. had been preached the doctrine promptly crystalli)ed so that not a or title could be added theretoM 3under threat of being tossed out of the fold.4 A letter from the H5A group in Australia tells how Huna was critici)ed as containing Hnothing newH. >n the surface it is greatly similar to the modern HmetaphysicalH views. However on closer inspection it is found to be the first system in modern times to offer a complete coverage of the field. "t is the only one to know and use the complex and to recogni)e the fact that the presence of a complex may prevent the Aumakua from exerting its powers to help and heal. "t is because of this HcomplexH difficulty and the lack of a successful means of combating it that we have to break 9niversal #ind into parts and confine our direct dealings to the personal Aumakua. 3Which will pray for us to still higher !eings when and if it finds this necessary 4.

IE

ID We do not divide the 9niversal #ind we simply select a more definite point of contact with it through the Aumakua. (he Aunihipili is not at all a part of the Aumakua. "t is the lesser half of the fellow down here who is praying for help. (he reason we cannot ignore the Aunihipili is that it is the part of us which can use telepathy. >ur prayers must be delivered to the Aumakua by means of telepathy 3this is one of the foundation blocks upon which Huna stands as a workable system4 and only the Aunihipili can make the delivery. (he conscious mind or Auhane can make the prayer but cannot deliver it. 8ow comes the complex or fixation. (his is the thing that blocks the path from us to the Aumakua and turns back our prayers. "n fact a complex of guilt or doubt will prevent the Aunihipili from trying to reach the Aumakua along the path of the aka threads to deliver the prayers. (he idea that the Aumakua can perform all manners of miracles seems very acceptable. We are fully %ustified in our practice of asking the Aumakua 3or 9niversal #ind or *hrist Within4 to do for us anything we need done. However if we want to be sure to get results we must make certain that 314 the Aunihipili is not hampered by a complex of guilt or doubt 3+4 that the Aunihipili has been trained 3or has a natural talent4 in the use of telepathy in delivering our prayers and 3-4 that the Aunihipili also has learned to accumulate and deliver sufficient vital force to enable the Aumakua to do the work of making our prayers become facts. 8ot many of us can say that our low selves are full: cleared of hindering complexes or are trained in the Huna methods of delivering the prayer and the low mans to go with it. (his is unfortunate but it is true. So what are we to do while we are in training< "s there no other means of getting help< (he answer is that in Huna we have (H5EE 5E#E7"ES. "n this we are almost uni/ue. (he kahunas were simple and practical. (hey made use of what medicines they could discover. (hey used manipulations in their lomi2lomi. (hey used suggestion with a properly impressive physical stimulus to cause the Aunihipili to do all it could by way of healing and for the purpose of breaking down fixations. "n the meantime the prayers to the Aumakua were made and steps were taken to drive off spirit attackers and invisible leeches. *heck the remedies: 1. #edicine manipulation surgery etc. +. Suggestion. 7raining off the complex: 5estoring the normal attitude of mind. 3Also driving away unwanted spirits of various kinds.4 -. (he Help of the Aumakua. 3(o be obtained by the use of prayer mechanisms involving thought forms telepathy the aka thread of contact and the transfer of vital force. 4 (he simple fact is that Huna old though it is has now reappeared to give us the last word in ultra modern psycho2religious systems. Any other system which does not include the working and full knowledge of the three remedies listed above is as out2of2date as the ox cart. We are advancing with extreme speed into anew age. >ver night our theories change. Huna leaves the psycho2 religious systems of yesterday as far behind as the horse car and bloomers. "t gives us a system to fit the splitting of the atom and the new reach of our microscopes and telescopes. "t is confusing and often disturbing to have to moderni)e our thought so swiftly but the race is now to the swift. Associate E. A. Writes H"tMs a race between "llumination and Annihilation.H Since Adam was fooled by the serpent in the 0arden of Eden mankind has viewed with dismay the fact that each time he turns over a new religious leaf or starts to get healing through prayer his first happy progress is usually stopped short by a !A*GSE(. Aob complained of it. :aul wrote of it. ID

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Huna 5esearch Associates like their forefathers from the time of ancient Egypt are distressed by this and ask what the kahunas had to say about it. (he kahunas had so much to say about it that it is difficult to decide %ust what to accept. >r to put it another way it is hard to decide H>W #9*H to accept. (he kahunas listed an ama)ing variety of HspiritsH sub2human as well as human and non2human from beings of the Aumakua level down to entities too insignificant to be counted. Whether or not this concept is correct we need not take time to try to decide but of one thing we can be fairly sure this is that the invisible HspiritH entities about us have very definite effects on our lives and health in many cases if not all. "n early *hristian times in :aulMs letter to the Ephesians 3as it has come down to us4 he writes H$or we wrestle not against flesh and blood but against personalities against powers against the rulers of 11 the darkness of the world.................. (he general idea roughly speaking is that the unseen entities or HspiritsH attach themselves to us and daily draw from us a little vital force to keep them able to function in their own secret ways. (hey influence the Aunihipili. (he thoughts we think determine the kind of spirits we attract to us as Heating companionsH to use a Hawaiian phrase. (hese spirits are as set in their ways or habits of life as we are. When we begin to contact the Aumakua and to prevent our greeds and hates and %ealousies from functioning hurtfully we begin figuratively to rise above the spirit vampires. As we rise into a purer air they make a wild effort to drag us back. >ften they succeed in causing a relapse in the healing that is being re/uested of the Aumakua. (he intent is to discourage us to prevent us from contacting the Aumakua and otherwise to pull us back to the former level and to keep us there. (he secret of getting the best of these pests is to keep right on through thick and thin paying little heed to the !A*GSE(S and toiling to keep rising. (o illustrate this condition of affairs which besets us consider the Aunihipili as the Heating companionH of the Auhane or conscious mind self. Say that we have the cigarette habit 3" speak of this because so many of us have had the experience of which " am about to speak4. We decide to stop smoking. We stop. $or a day or so we are di))y and upset. (hen we begin to feel better than usual. !ut after that first happy period of triumph and freedom the Aunihipili begins to work desperately to drag us back to the old level of habit. "t flaunts in our nostrils the most wonderful fragrances of smoke. "t snatches from us all pleasant thoughts of freedom and plagues us with thoughts of smoking. At last catching us off guard it throws us into a da)ed and helpless condition in which we do not resist. We reach for a cigarette and feverishly light up. (he important part of this story is still to come. >ne fine day we out2smart the Aunihipili and refuse to be drawn back. We settle down to a battle royal. We have a really miserable experience. =ife seems not worth living. (his is the famous 7A5GES( H>95 which comes %ust !E$>5E 7AW8. !ut we stick it out. (he dawn comes and we stand proud and free and triumphant. "n our experimental use of Huna we do not yet have the trained psychic powers developed by :hineas Tuimby the little 8ew England watch2maker and mesmerist whose work gave us the beginnings of modern H#ind HealingH. Tuimby learned to know the Aumakua of the kahunas as the H:ower and Wisdom.M He learned to contact it and call down its healing aid for his patients. He also learned to look ahead and see the course of the healing. >ften he would tell a patient that he would improve for a certain number of days then have a relapse for a day or two and finally go on to a I,

KP complete and permanent cure. $rom the records it appears that he became so expert that he seldom missed on his predictions. (he point is that from all directions and all ages we can gather evidence of the fact that these reversals often come soon after we start work with the Aumakua or with any concept of Higher !eings. (he East "ndian systems dwell at great length on this unfortunate truth. (hey have evolved an elaborate explanation to the effect that when we rise to a closer relation with the Higher !eings we automatically bring down on our hapless heads the accumulated karmic debts which might otherwise have been paid off over a period of several incarnations As Huna 5esearch Associates we do not have to make up our minds as to which of many explanations may be correct. $ortunately all we need to know is that we can come through nearly anything in the line of backsets if we stick stubbornly to our guns. H:raise the =ord and :ass the AmmunitionH might well be the theme song for these times when it looks as if all were lost. >r if we prefer we can recite H(he darkest hour always comes %ust before dawn.H (his is where a grain of understanding engenders a wealth of faith 2 faith to move the mountain which the Hforces of darknessH try to prevent being moved. Another difficulty faced by many H5AMs is that of being unable to make a good picture of the condition for which they pray to the Aumakua. (he greater part of the trouble is to be found in the fact that the Aunihipili does not take the pictured condition seriously. 8o physical stimuli are used and no deep impression is made on the Aunihipili. Whether one elects to accept the idea of karma or to the kahunas who blamed it on the Heating companionsH whom ourselves without knowing it the end result is the same. comes and we must weather it if we are to make progress stand with we attract to (he 5EA*(">8 cause it to carry the picture to the Aumakua as the HprayerH. Here is a method which has been used successfully to correct this trouble. (ake a few minutes every day and pretend for that time that the condition pictured prayed for and greatly desired has already arrived. (he psychological reaction behind such a pretense is most interesting to study in yourself. (ake for example a prayer for a broken arm to heal for the doctorMs bill to be paid and for plenty of money to be provided for comfortable living. We decide on a five minute period of pretending. We glance at the clock and then throw ourselves into the picture. We throw ourselves bodily and completely into it. We #AGE ourselves feel as we think we would feel if the entire prayer were already answered. We may even speak aloud and tell ourselves how fine it is to have our arm all healed and the bills paid and money in plenty. (his seems a rather odd practice at first glance and will feel strange at the first attempt to put it into practice. !ut for getting the picture built solidly into the future so that it can Hcome trueH in the present it is almost a magic formula. (he trick is to keep practicing at throwing yourself into the future condition and living in it for a few minutes 2 living in it to the full. "n those few minutes do all things possible that you would do if the condition were already there. "f you know you cannot use the broken arm donMt try to do so of course but pretend you *>9=7 at any moment if you happened to want to do so. 0o back to your childhood and try to remember how you lived in a make2believe world in your play. &ou may KP

K1 even profit by playing this game with a playfellow 2 a friend who can %oin in with the proper vim and play the game to the hilt. Geep it up until you begin to feel that the condition is really 5EA= when you enter it and then you can be fairly sure that it is nearing actuality. =et me also add this: " know that some of you have that strange deep burning desire for spiritual growth. " need not try to define this longing if you have the glow you know what " mean. $or you this is indeed the magic formula. &ou know what you long to be inwardly outwardly spiritually. (ake a deep breath and dive out of this world into the ideal. Strike the new attitude and hold it as long as you can. =et go all holds. :lunge from your limitations into the unlimited you.. !E*>#E that other shining self. Enter your Service. Stand clean and clear and bright with your Aumakua.......................................................................................... 7o you remember the story of the boy who ga)ed daily at the 0reat Stone $ace< Who eventually came to look like it< (hat is the idea. $or %ust a little time !E*>#E the healer the helper the great teacher. !ecome the artist the great lover the perfect beloved. And as you live in and actuali)e the thinks you desire to be or do or have or give watch yourself and your reactions as if from outside yourself. Watch to see if (H"S *>87"(">8 is what you 5EA==& want. "f it is not discard it and try again. (his is like trying on new shoes. A moment of wearing a shoe tells more than hours of tryN to measure foot and shoe to see how one will fit the other. (ry it onB #.$.=.

Max Freedom Long Huna Bulletins 1948-1971

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!9==E("8 """. *>#!"8"80 (HE H"0H A87 =>W #A0"*. ("#E. E#>(">8. $rom #ax $reedom =ong. $or Huna 5esearch Associates and Students. (exts: SE*5E( S*"E8*E !EH"87 #"5A*=ESS and H98A 3pamphlet4. 5eview :art """ of pamphlet and Appendix of SS!# also pgs. 1.D2,. OOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOO (he most misunderstood thing in Huna and in related psycho2religious systems seems to be the ("#E E=E#E8( and its significance in making changes in the future or in bringing about healing by working on the Aunihipili. "n Hmind2healingH 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 7E8&"80 (HA( S9*H A *>87"(">8 EJ"S(S. We affirm that 0od is perfectN that we are a part of 0od 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. (he kahunas were delightfully logical as well as practical. !ecause they knew that the future was 8>( the present they did not make the mistake of affirming that the thin2 they were building into the future 3with the help of the Aumakua was here 8>W as a part of the present. (hey affirmed that it was a reality in the future onny. (hat made sense. 0eorge Aunihipili our Aunihipili has long since learned to tell the difference when we are imagining things and when 5EA= things are at hand. "t has learned to discount or pay scant K1

K+ attention to the things we imagine but it pays the utmost attention to anything that it knows "s real and substantial. $or example " wish to use Huna to remove a pain in my hand and " affirm H(here is no pain in my hand. "t is perfect etc.M the Aunihipili says to itself H" know better. (hat pain is there and howBH "f " go on to affirm or suggest H(he pain is going H 0eorge 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 8>( going. "n any event he does nothing to get rid of the pain or correct the condition that has caused it. >r " may affirm H" am a child of 0od. " am healthy wealthy and wise. " radiate health because " have health etc.H "f 0eorge 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 %aw begins to protrude he sharpens up his complexes and he hangs for dear life to the very things we wish to do away with. >nce we have come to see clearly the importance of the ("#E E=E#E8( in the healing actions we say firmly 3suggestion to the Aunihipili4 H(his pain in my hand is going to be gone in five minutes by that clock. "t is now nine. At five minutes after nine this pain will be entirely gone. " am rubbing it now to help get rid of it.M 3(he rubbing is a physical something 2 or stimulas 2 and is real tangible action which impresses the Aunihipili and makes it believe that something 8>( of the imagination is going on.4 0eorge 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. (ime impresses him. "n this case the pain and the rubbing are impressively real. So if " 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. (his is the HfaithH element. However if it is a new practice on my part and " am doubtful as to whether it will work or not the chances are that 0eorge will become suspicious and refuse to respond. (he reason for starting with the High #agic rather than with the low in beginning our experimental work is in large part that it is easier to have the needed confidence2faith when we work on making the molds of future events or conditions 2 letting present conditions alone. We cannot change the past or the immediate present: !9( we can change the future. "t is far more plastic than we suppose. Aust because parts of it can be foreseen in prevision is no proof that A== of it is fixed and that 8>8E of it can be changed. 0ain confidence by making this test: Hold up three fingers. 7ecide 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. (ake another test. When the tellphone bell rings do not answer it. !y all the rules you would have answered it. !ut 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. (his is our 0od2given $5EE W"==. "f we did not have it we would either be 0od or we would be nothing. 3" speak broadly of course.4 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. "n 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. 3So the kahunas seem tohave believed and we must remember that we are testing their beliefMs s to see if under them we can win back to practical healing methods.4 K+

KAt this point in the experimental stage of our work with Huna we still do not know to what extent the present condition is $"JE7 or *5&S(A=="QE7 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. >n the other hand there is the exciting and greatly promising evidence 3brought into clear focus at last by Huna4 that the conditions we feel to be so set and fixed are "8 A*(9A="(& in a plastic state in the $9(95E. Huna 5esearch Associate 7r. A.A.:. 3see 5eport !ulletin " for details of this case of instant healing of a crippled lower limb4 had a crippled leg that seemed to be as permanent as his uncrippled leg. !ut it proved not to be. (he aka mold of the bad leg had not been crippled and shortened and distorted. 3*heck your Huna theories of the shadowy body as a mold of every tissue of the solid body4. When the 7octor determined on the ("#E in the $9(95E 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 period of days perhaps weeks. (hen when the EJA*( ("#E came he looked at the clock sat down and EJ:E*(E7 the leg to be healed. "t was healed. (he 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 =ourdes spines crooked from birth have been straightened parts the body made perfect diseases healed 2 all in a matter of a few minutes or hours. And A== of these changes came W"(H the coming of the future as it became fixed in the apparently solid and fixed present 2 which instantly passes to become the unchangeable past. (he kahunas word for ("#E is mana2wa. &ou know that mana is the vital force used in its three forms or in three ways by the three selves of man. (he root wa means 314 HA space between ob%ects.H 3Andrews Hawaiian 7ictionary 3+4 MA space between two points of time.H 3-4 H(o think reason ponder say to oneMs self.H (his Huna concept of the space2time 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 3aka4. !ut given the Huna manawa or force2thought2time space complex and we have a new tool with which to carve out a Hbrave new worldM for ourselves 2 carve over our crippled legs and carve afresh our unwanted futures. (hese things will sound strange. (hey were very strange to me when " first saw them in the dusty words in which they were hidden so long ago by the kahunas. =ittle by little the strangeness passes and there is left in its stead a clear new understanding of the materials with which we work. (hese 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 2 in a nut shell< "t means that all three selves must work under the limitations of time in healing and changing things. "t is as simple as that. We stop the foolishness of saying we are healed HHere and now H and we say MWith the help of my Aumakua " am being healed in that part of the future which " am now molding. " have made a thought form cluster 3clearly visuali)ed picture4 of the condition " am building. " have complete confidence that this mold in the future which " build will embody the desired condition as it changes from the future to the present and enters the past.H K-

KI >r we can say H(he corrected condition which " have made in the substance of the future is coming right along.H 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 ama)ing freedom from these limitations if we keep our work in the future. (he Aumakua will help us if we open the door to "ts help by our prayer2actions re/uesting it to help. We will remember that we need to allow it freedom of action in making our future maps or pictures. "t is enough to see the end result in the picture without dictating %ust how the picture is to be made into a real condition. (he plastic future is in actuality a time and a place in which we can handle our problems our ambitions and our very hereafters. "t 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 2 also hells if we have pictured them awaiting our arrival. ................ (he /uestion 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. #an and the ball are one 2 a unit during the first part of the action. "t is the same in making our prayer2actions. (he middle and Aunihipili are a unit 2 an H"H. We pray aloud repeating our prayer with an exertion of commanding suggestive will three times. We say H"H and we mentally include the AunihipiliM as well as the middle. =ater 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. (hey HSpoke for the Aumakua H thus also including the Aumakua in the H"M. (his 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. (his is the mystic HWord of :owerH which works magic. "t is the forgotten thing that men tried to replace with magic formulae spells invocations and what have you. $or 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 3usually guilt complexes4 to Hblock our pathH the Aunihipili will respond even while we are thrice repeating our prayer and will reach out along the ever2connecting aka thread to find and touch firmly the Aumakua doing this by sending a flow of mana 3stronger if you have learned to accumulate a surplus charge and do so before saying your prayer4 carrying the pre2made thought2 form2picture of the thing or condition wanted. 3:ractice 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.4 =etting go of the ball is 5E=AJ"80. (he Aunihipili if not mentally released by our relaxing 3and physically if possible4 is like the bowlerMs ball if his thumb gets stuck in the hole. He goes down the alley with the ball and the pins remain standing. (he 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. 35emember always that all prayer is telepathic. (he Aumakua has no physical ears to hear even if it is close at hand. #oreover it needs none.4 KI

KK As beginners we may take some time of practice to get the idea of what is wanted of it across to the Aunihipili. "t may run around in circles while we remain relaxed. "t 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. "t is important that we keep repeating our prayer action until we become proficient. >f course we may try our hands at HSpeaking for the AumakuaH 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. >ne more thing must be remembered in making our prayer2actions. (his is the importance of E#>(">8. (he Auhane can soon learn to generate an emotional reaction in the Aunihipili. :icture some loved spot and soon the Aunihipili will respond with the nostalgic emotion of longing to be there 2 and we will feel and share that emotion. 3(he Auhane cannot create emotion by itself.4 "f you first stir the Aunihipili with your prayer2action 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. (HE :5A&E5 WH"*H =A*GS (HE E=E#E8( >$ E#>(">8 "S >$ 8> 9SE. Write that large on your memory Also remember this: "f you can sense the love of the yearning Aumakua of your patient and can /uicken to that great love you can then desire with the needed emotion the healing which you ask. GAH98A =A8" *>##E8(S: 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:

Huna Bulletins 1948-1971

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!9==E("8 "C: *HE*G ="S( $rom2#ax $reedom =ong. $or Huna 5esearch Associates and Students. 3Address: !ox +D.E Hollywood Sta. =os Angeles +D *alif.4 0eneral texts: SE*5E( S*"E8*E !EH"87 #"5A*=ES and H98A 3pamphlet4. 5ead page -P+ to -1I and -+I to --I in SS!#. 5ead pages 1121K in H98A 3pamphlet4. Also review !ulletins " "" and """ as a refresher. !& (HE ("#E &>9 0E( (H"S you should have tried the following things and have discovered aptitudes and stumbling blocks in yourself: 1. (ried to decide exactly what you want to do to become to have happen in your life in the future. +. Having decided and having made your HmapH 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. &ou will have: 3a4 (ried to accumulate an extra charge of mana or methods4. vital force 3using !ulletin "" KK

K. 3b4 (ried then to make a telepathic contact along the connecting aka or shadowy thread with the Aumakua or &eas. 3&ou will have come to depend on your Aunihipili to make this contact for you having practiced and done some preliminary work training the Aunihipili.4 3c4 &ou will have tried to HfeelH or in some way HsenseH this telepathic contact and may or may not have learned to %udge whether contact has or has not been made. 3(he HpathH may be HblockedH by a complex of one kind or another as explained in the texts.4 3d4 "f you felt no slightest emotional thrill of %oy love or other pleasurable nature and so decided full contact had not been made you may have set about removing complexes. 3(he full contact fre/uently causes an emotional upwelling which derives from the Aunihipili as it feels the %oy of such contact. (he state is well known to mystics of many faiths.4 3e4 "f you have worked through this stage and made a contact of sorts 3felt guessed or taken for granted4 you will then have addressed your H7ivine $ather and #other :arental Spirits who are 9((E5=& (59S(W>5(H&H 3Aumakua pair4 and will have asked with precise and carefully spoken words to have the conditions you have pictured 3and which you now describe with care 4 made into an invisible reality to replace all contrary realities which may have already been crystalli)ed as a part of your future. 3Everyone 2 so Huna teaches 2 has a future which has been set or determined or crystalli)ed to a certain extent. (he person with a definite purpose in life will have a more crystalli)ed 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.4 3f4 With the prayer properly spoken often three times over if short you will have said an HamenH 2 in other words you will have ended your prayer formally as the kahunas did with H(he prayer is ended. "t now takes its flight.H 3Here 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 prayer2picture (> (HE A9#AG9A. (he surcharge of vital force is sent as the means of enabling the Aumakua to form the new future as re/uested and tear down the unwanted future. (his is the HsacrificeH that counts. "t is the practical HgivingO.4 3After 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 2 sometimes with a slight di))ying2 whirling sensation. "t lasts but a moment and when the flow has stopped the kahuna says:4 H=et the rain of blessing fall.H 3(he prayer is ended. "t may be repeated daily or hourly. (he beginner repeats and repeats thus practicing to obtain proficiency. (he expert may pray but once and obtain desired results.4 Having carried out the above actions involved in experiments aimed at testing the theories of Huna concerning High #agic 3#agic involving the High Selves4 you will have turned your attention to testing the low magic. 3(he 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. (his approach should have included the use of autosuggestion and training through practice and through the use of physical stimuli of different kinds.4 &ou will have: 3a4 7ecided what you wished to cause the Aunihipili to do for you. 3(his 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. 8o H faith no HworksH . 4 3b4 &ou will also have done all &>9 3the Auhane4 *>9=7 7> to help bring about the desired condition. 3(he kahunas used medicines massage heat manipulations and all such things. (his is the type of thing the Auhane can do.4 K.

KE &ou 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. 3(his involves a part of the High #agic automatically of course. (his picture is impressed on the Aunihipili as the thing "( needs to do to help bring it about.4 &ou will have invented a physical stimulus to use in your process of autosuggestion to make the Aunihipili act. 3:artial fasting etc.4 &ou will have practiced relaxation before using autosuggestion &ou will also have tried huna methods to benefit others. (hese benefits may have ranged from healing of body or purse to healing of social and family tangles. &ou will have used High #agic as for changing your own future with the addition of a step in which one makes telepathic contact with the person treated. 3(his contact will be made the first thing a letter or a picture being touched to pick up the aka thread of connection. (he condition to be treated may often be sensed in one way or another and serve to guide the action to be taken. (his contact is automatically held as long as the treatment continues.4 &ou 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 HamenH ending. K &ou 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. &ou 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. . &ou may have tried other things such as work with spirits for healing and other purposes. 8>(E: (he above check list has been found of much value because it points out things perhaps overlooked in your experimental approach. !ut remember that we are in the experimental stage and that new methods and new understanding accumulate as we press on. >riginally there was a report form sent with this !ulletin and the H5As of that time made reports on their own experimental efforts. 3(his is not asked of those of you who have come into the work later.4 (he results of the experimental work as reported are given in the following 5eport !ulletin. R"t will be noted also that the (elepathic #utual Healing 0roup work was not then organi)ed and so results of work along that line were not included until later.S

KE

KD

KD

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K,

.P Hello :eople #anawanuiMs head exploded last night during the (#H0 ritual. He is still attempting to collect the pieces and reassemble them into that darling face of his. =ittle does he know he is possessed by an eating companion...That is me. " canMt tell you who " am because you might reply to this email and tell him. And he will kick my butt out of town once he figures it out. He is an exorcist you know so " got to be careful about these kinds of things. " stopped off last year when #anawanuiMs dad stayed with him for a few months. His dad had way too many other eating companions so there was no mana left for me. !ut this #anawanui didnMt have any companions so " thought it would be good to attach to him. !oy was " wrong. He is almost impossible to get to. " really like it when #anawanui does the (#H0 because he builds up so much mana so maybe " have a chance of getting some. !ut that #anawanui is a tricky guy. He gives his Aunihipili orders to send it only to the :oMe Aumakua for the ritual prayer. "Mm starving over here. Hey " got an idea. 7o you want to be my friend< " promise not to bite. " use to be a famous poet before so " can give you great ideas and inspiration for getting your love on with that guy or gal in your life.

Huna Bulletin K' C Intro+u1tion to the T H$ =ooks like there is a link sitting here ready to send. WhatMs this about< Hmmm.... Says !ulletin .... Something about the (elepathic #utual Healing 0roup. (his will be %ust fine as long as you let me have some of the left over mana. And "Mll show you how to do the (#H0 the way #anawanui does it. *lick on this link and see what surprise awaitsB http:FFwww.maxfreedomlong.comFarticlesF#$=L!ulletinLvolPP.Lt.aspx

22 #anawanuiMs Eating *ompanion

Huna Bulletins 1948-1971

Home
.P

.1 .ndex :g. 1. BU##ETIN EI. $or: H98A 5ESEA5*H ASS>*"A(ES of #ax $reedom =ong Huna students and friends. $rom: #.$.=. :.>. !ox +D.E Hollywood Station =os Angeles +D *alif. 9.S.A. LLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLL 5EA7"80S: *hapters "C and C" in SS!# covering the nature of the Aunihipili and the shadowy or aka body aka threads mana etc. LLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLL (HE 8EW #E(H>7 of getting the subconscious self to obey our orders was mentioned in 5eport !ulletin "". Huna 5esearch Associate #cC. in $lorida gets our warm thanks for making this contribution to the work. He found that his Aunihipili did not respond to his orders to set to work to heal very irritating and deafening head noises. :rayers made to the Aumakua did not get through to bring healing. He tried scolding his Aunihipili loudly and forcefully 2 then angrily. He Hdressed downH his H0eorgeH 3Aunihipili4 like a 7utch uncle then ended by ordering him to deliver the prayer and get the ears fixed at once. "mmediately the banging and clanging stopped. >nly a soft sound like the far rush of wind remained. (he idea behind this is that the subconscious or Aunihipili like a spoiled child has learned to ignore our commands. "t may have heard us say too often H" must stop eating so muchH or H" have stopped smokingH 2 with nothing more done about it. >n the other hand the Aunihipili has been impressed in our childhood by the scoldings and spankings of angry parents or teachers. "t has learned that when someone gets good and angry the fur is apt to begin to fly. So when we scold angrily it rushes to obey.(here is also the very positive attitude which we strike when we s/uare our %aws and say to H0eorgeH H&ou A5E going to do it BH >ur determination becomes great and compelling. >ur anger itself is drawn from 0eorge3 who responds to stimuli with emotions of various kinds4. When he is sufficiently impressed with the attitude which we assume and force him to share he %oins in 2 hurries to get on the band wagon lest worse befall 2 and the battle is half won. He obeys forceful and sharp orders and may even think he is helping to give them. (HE 8EW :"*(95"80 #E(H>7. 3Also mentioned in 5.!. ""4. (his is something that " have been working on for several weeks. "n telepathic treatment of a friend one makes the contact through the Aunihipili and the aka thread. >ne visuali)es the distant friend and builds up a mental picture of the HEA=E7 condition. (his is difficult to do because the illness or unwanted social or financial condition is hard to keep out of the picture. "t remains as a taint smudge or blot on the new picture. (o get around this difficulty " took to visuali)ing the aka or shadowy body of the oneMs being treated. " tried to see them telepathically in the sick condition then imagined their shadowy bodies rising out of the physical body to hover above it. (he theory " worked on was that the aka body is of such a nature that it cannot be in%ured by illness or accident. 38o crippled people have been reported from the other side.4 " hoped that by visuali)ing the aka body instead of the imperfect physical " might build a picture free from the taint of unwanted conditions. Almost at once as " set to work a strange thing happened. " seemed to see the aka rise as a light blue transparent form from the visuali)ed body. "t was indeed HshadowyH and was without .1

.+ definite features although of about the si)e and shape off the body. !ut to my surprise " found that the ills of each particular person treated seemed to show as a contamination of the transparency of the aka. (here might be darkish or clouded spots. 5ed flashes seemed to indicate places of pain. Hard ob%ects seemed to symboli)e bone slippages or other conditions. A variety of contaminating things might cling to the aka as it rose from the body such as brownish dripping muddy material or what seemed to be masses of intestines and with large blood vessels showing. (he intestinal masses seem to indicate entities clinging to the person perhaps with semi obsessing action as related to things such as obsessional drinking. When the aka body is plain before my mindMs eye " call on 0eorge to ask the help of the Aumakuas 3mine and that of the person treated as well as of the :oUe Aumakua4 then set to work mentally to remove the imperfections from the aka body. " often have the odd sensation that my hands arid those of unseen beings are actually pulling and hauling at the clouded or clinging contaminations or even working almost Hcrunch2crunchH to straighten spines replace slippages or set bones. (he work continues from a few seconds to several minutes while " keep holding the idea that " am supplying the extra force 3mana from my body or gathered from an external source4 for the perfecting work regardless of who does it. Soon the blue image is cleared and takes on a deeper blue. " ask help and begin strengthening the aka by sending extra mana to it. "f successful it takes on a new glow as of glassy solidity. When sufficiently strong " mentally return it to the physical body to penetrate all congested parts which have become sick because the aka has not had free movement there and to use the strength to correct the ailing parts. " often repeat this whole operation several times because upon lifting the aka from the body again it may bring out with it new amounts of the same bodily contaminations. When it can be dropped in and pulled out still remaining clean and clear the treatment ends with the usual thanks for the time being.. "t is impossible to tell how much psychic vision is involved and how much pure imagination but as a method of making a clean and uncontaminated picture of the desirable healed condition it is a great help. Cisuali)ing the aka body is a good way of making a physical stimulus to use to keep the Aunihipili working. "n treating social or financial tangles " lift the akas of the persons and visuali)ed home surroundings to treat them in the same general way. " am convinced that " have been getting better results by this method and would like others to try it and report. #>5E A!>9( (HE SE(2!A*GS. "n addition to the theory that our spirit Heating companionsH and the Aunihipili often try to pull us back when we begin to rise to a closer relation to the Aumakuas there is another explanation. (his has to do with the fact that in all changes made in our conditions or surroundings we are causing changes of an opposite nature to be made in that part of our future which has been crystalli)ed and which we are asking to have torn down. 8ot only that but a change of oneMs future usually forces changes in the futures of those about them. "f a sick man is healed and returns to work he replaces the man who would ordinarily have continued to hold his %ob. His doctor and nurse are released to other work. (he lives of his family and friends are also changed. (heoretically if we fail to make a new picture to build into the future which includes enough of the related futures which will have to be changed vie get set2backs. (o illustrate: A fisherman who had broken his legs gave his canoe to a friend. !ut he suddenly recovered and set out to fish. !ecause he had not changed other matters he had no canoe 2 and so got no fish. .+

.Here is another story: A young kahuna %ust beginning to learn grasped the idea that all he had to do was picture whatever he wanted and that the gods would make the picture come true. So he pictured himself as the high chief and rightful ruler of all the islands. A week later he was still nothing but a student kahuna. 0oing to his father he complained bitterly that he had not been made high chief. HHow long H asked his father Hhas it taken for the family of the high chief to produce the present ruler and give him supreme power<H 3(he young man shook his head.4 H" will tell you. "t took exactly as long as it will take you if you pray steadfastly to become the high chief. Either that or you must perform a miracle that will change the future of every person in the "slandsB !e reasonable.H (he student kahuna thought a while. H:erhaps " had better pray for rain Hhe said looking upward at a low cloud and wiping a spatter of rain from his face. (he moral of this story is: "f you are in a hurry do not try to change the future of too many people at once. When a miracle which has been slowly built into the future arrives as instant healing we can be very sure that the preparation has taken much longer. >ur H5A who set the time well ahead to ask to have his crippled and shortened leg healed held his picture for some time. !ut on the night he had set for the healing the work was done in less than an hour. (he people who are healed miraculously at shrines have a similar preparation with picturing prayer and expectation if we are to %udge from the accounts which are available. "ncomplete work to get the old torn down and the new built into its place seems to result in set2backs. "n our experimental work with Huna we deal with the strange time2space2force complex of the kahunas. We manipulate it with the fourth ingredient intelligence. 3" wrote of this more complete idea of the complex in 5ound 5obin some time ago.4 We must keep in mind the fact that when things were too abstract for the Auhane mind to grasp they are best reduced to symbols which can be understood in a more general way. (he future which is already fixed set or crystalli)ed may be half fact and half symbol. (he same may be said of the new future which we picture and then ask the Aumakua to make into a pattern about which reality will form as the future becomes the present .. (ime has often been pictured as a river. "t carries our future events on its breast as floating driftwood. >ur task is to clear away the driftwood and replace it with clean2hewn building logs. "f a few rafts of driftwood are left they may follow after the logs have reached us and may upset our new structure. Aside from the chance that spirits are influencing our lives negatively there is the guilt or shock complex to be remembered as a thing that may cause the set2back. We may stop doing harmless things which our complexed Aunihipili considers sinful. (his is to side2step the complex. >r we may drain it off in various ways. !9( when vie have gone on and obtained the desired healing or corrected conditions we must take care not to revive the complex. (he kahunas ordered their patients not to think again of the thing that was healed. Should it be accidentally remembered the patient was warned to pray at once for forgiveness as for a real sin. (his was to prevent the Aunihipili from falling back into the old thought patterns and reviving the ills. Even after our pictures have been made real we must remember not to dwell on the old bad conditions lest we wreck the new picture on the rocks of our carelessness and lack of understanding.

.-

.I (o drain off a complex is none too easy. Help from another who can use the low magic described in !ulletin "" is still almost lacking. However the fre/uent use or repetition of certain prayers may help. >n a separate sheet " give a prayer by (H>#AS AM GE#:"S as used with great success by H5A #.!. of 5ochester 3to whom goes our hearty thanks for the trail breaking4. " have given the explanation of its nature and potency in the terms of Huna... "$ &>9 7> 8>( $EE= A ("80=E when accumulating and using a surcharge of vital force do not worry. (he Aunihipili soon learns to accumulate a sufficient surcharge as it is needed in telepathy and healing. A small flow of mana is enough to carry the thought forms of our pictures to the Aumakua and to be used to HwaterH those HseedsH and start them growing. 7aily watering is the need. >nly very rapid growth demands tingling amounts of mana. Geep practicing. (he Aunihipili will gradually find a way to do what you re/uire of it unless it be in matters involving a fixation which may block action or block the HpathH to the Aumakua. (he magnetic pull of a surcharge of mana is also something which need not be present. (hat is only a minor phase of its activity 2 show stuff. "8 SE=="80 #& :5"8( SH>: 3See 5.!. "".4 " had a real bargain to offer. $or three months we three who owned it %ointly advertised it for sale and made the Huna2type prayers for the sale. We then waited for a few months lowered the price to a rare bargain figure and tried again. At last when we could not close a deal we began to suspect hindering fixations on our parts. We all searched our hearts and minds making very sure that we really wanted to sell the shop. >n my part in making a very careful prayer action " pictured the shop sold and described it aloud saying that in the near future " could see the new owner behind the counter. As " said the words there came a momentary stop in my train of thought and voice as if " had slipped a cog internally. " repeated the action slowly and watched for the reaction of emotion. (he reaction soon came faint but clear. "t was one of unwillingness to see another person owning the shop also a slight fear. 5eali)ing that my subconscious had been hanging on to the shop " set to work telling myself aloud firmly logically and with conviction %ust why it was time to sell the shop. " ended by ordering my Aunihipili to take my prayers instantly to the Aumakua. " felt nothing but the next day there arrived the man who took the shop. (HE =ESS>8 =EA58E7 is that we must put ourselves mentally into the condition we desire and then watch to see that the subconscious self is with us instead of against us. (he new H98A (E=E:A(H"* #9(9A= HEA="80 05>9: 3Also see 5.!. "".4 is experimental. We will try it out for one month and see whether we wish to keep on with it then as a permanent organi)ation. (hose wishing to take part should send me a brief note to say what they desire to have done for them 2 signed with ink. (hese notes will be placed together and touched by me to form the central meeting point of the connecting aka threads which we will knit together to form the link of power with the :oUe Aumakua 30reat *ompany of Aumakuas interblended as one4 and with each other.H We will start work together every evening at D:PP :.#. my time. 3*alifornia daylight saving time.4 (hat will be 1P :.#. Eastern. Standard (ime , :.#. *entral Standard (ime D :.#. #ountain Standard (ime and E :.#. :acific Standard (ime. "f you do not know which time you are under ask telephone information. (he work will begin the night of 8ovember +Kth and end 7ecember +Kth. 1. At exactly the hour use the key thought H" am now making telepathic contact with #ax $reedom =ong and through him with all the others in the group. " now send them a strong flow of .I

.K vital force carrying with it my love and blessings. (hrough them " send my love to the Aumakuas of all.H Geep sending until the end of the minute. +. 5elax for the next minute and become receptive while " send you my love and blessing also telepathically a letter single number or geometric figure and the color 05EE8. 3Healing color.4 &ou may get this telepathic sending later on. -. 9se all of the third minute to picture the conditions you desire to have come into your lives or the lives of those around you and in the W>5=7 at large. I. $or the fourth minute say H" am now sending through #ax $reedom =ong and the strong cord of contact we have braided to the :oUe Aumakua the thought forms which are my picture of the conditions " desire to have built into my future so that they may clear away the contrary future and soon appear as facts in the presentM. " send this flow of vital force to add to the great power to be used by the Aumakuas to bless us and the world.H Hold your pictures in mind and the will to send them until the end of the minute or longer if you wish. !ut when you end your work do it ceremonially saying H(he prayer takes its flight. =et the rain of blessings fall. Au.... ma.... ma... 3or amen.4H " shall remain with you in prayer for another five minutes 3until D:P,4 then go into my evening telepathic healing work. 38ote: A special report will later be made covering what we learn this way. "f the work gives the expected results and enough H5AMs desire to continue with it special arrangements will be made and a permanent organi)ation formed. #.$.=.

Aloha *arlos (hanks for writing me to let me know about that pesky eating companion. " took care of it and should no longer be an issue. #y head seems to be back in order too. Here is the link again for the last !ulletin where #ax "ntroduces the (#H0. http:FFwww.maxfreedomlong.comFarticlesF#$=L!ulletinLvolPP.Lt.aspx (his prayer ritual evolved over time so " wouldnMt recommend applying what he says here since this information is outdated. However it does show that once a person establishes the basic skills for Huna that the most critical thing to do is the daily (#H0 ritual. (he first K !ulletins were preparing people for the (#H0 here in !ulletin .. 1. He showed people how to make mana. +. Helped them clear the path to the Aumakua. -. !rought them all together for the daily prayer ritual. " want to answer one of the common /uestions " have received related to this. 3(his is posted in the $AT.4 (he next email will be Huna Bulletin (. FAL .K

.. Luestion? What are the most important Huna practices< Ans*er: Well that would be the (#H0 and $irewalk of course. !oth re/uire initiation to do. (he $irewalk has been a sacred ceremony for thousands of years in many tribes. (he Huna $irewalk ceremony that has emerged in Huna is tribal with roots in :olynesia. "n fact Huna was born in the $ire. "t was in 1DE+ when William (ufts !righam walked over hot lava with the last three Colcano Gahunas on the !ig "sland Hawaii. (his was his initiation to direct contact with the spiritual forces that evolved through his life and #axMs into Huna. "t is kind of ironic that #ax never $irewalked since he spoke so much about it and unraveled so many other mysteries in Huna. !ut nobody was available in his day to initiate him. (his was long before the $irewalk movement of the 1,DPs. At one point he almost had somebody to initiate him but the $irewalk :riest died before his $irewalk "nitiation could occur. !ut #ax did lay down the groundwork for firewalking in Huna as a ceremony. "n Huna the $irewalk *eremony is proof that a person has faith and becomes the model for how to live with the - part self in lokahi 3unity and harmony4. (he (#H0 3pronounced: tim2hug4 is the other critical Huna practice. &ou can access the (#H0 by submitting a :rayer 5e/uest to a :rayer Gahuna. (o fully participate in the daily (#H0 re/uires initiation and taking the :rayer *ourse. (he reason for this is: 1. &ou want to be clear of your fixations that can prevent you from your prayers being effective. +. (he mechanism of tying the Aumakuas for the prayer re/uires specific steps to be taken by the :rayer leader and the others doing the praying and thus some initiation training is re/uired. Any person initiated or not can add their ManoMano 3prayer4 for support by the other members of the Mohana in the (#H0. So even though a person may not be ready to pray the (#H0 they can get the support they need for issues in their life. (he (#H0 is both a privilege and a responsibility. "t is a privilege because you receive personal benefits from doing it because your prayers get answered you may experience enhanced energy levels and have a sense of fulfillment in your Service to others. "t is a responsibility because it is the lifeblood of the Huna Heiau and thus the individual member who collectively keep in alive for the benefit of the people and the prayers included in the (#H0.

#ahalo Gahuna #anawanui Editor #ax$reedom=ong.com

Huna Bulletins 1948-1971

.ndex

Home

..

.E :g. 1. BU##ETIN EI. $or: H98A 5ESEA5*H ASS>*"A(ES of #ax $reedom =ong Huna students and friends. $rom: #.$.=. :.>. !ox +D.E Hollywood Station =os Angeles +D *alif. 9.S.A. LLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLL 5EA7"80S: *hapters "C and C" in SS!# covering the nature of the Aunihipili and the shadowy or aka body aka threads mana etc. LLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLL (HE 8EW #E(H>7 of getting the subconscious self to obey our orders was mentioned in 5eport !ulletin "". Huna 5esearch Associate #cC. in $lorida gets our warm thanks for making this contribution to the work. He found that his Aunihipili did not respond to his orders to set to work to heal very irritating and deafening head noises. :rayers made to the Aumakua did not get through to bring healing. He tried scolding his Aunihipili loudly and forcefully 2 then angrily. He Hdressed downH his H0eorgeH 3Aunihipili4 like a 7utch uncle then ended by ordering him to deliver the prayer and get the ears fixed at once. "mmediately the banging and clanging stopped. >nly a soft sound like the far rush of wind remained. (he idea behind this is that the subconscious or Aunihipili like a spoiled child has learned to ignore our commands. "t may have heard us say too often H" must stop eating so muchH or H" have stopped smokingH 2 with nothing more done about it. >n the other hand the Aunihipili has been impressed in our childhood by the scoldings and spankings of angry parents or teachers. "t has learned that when someone gets good and angry the fur is apt to begin to fly. So when we scold angrily it rushes to obey. (here is also the very positive attitude which we strike when we s/uare our %aws and say to H0eorgeH H&ou A5E going to do it BH >ur determination becomes great and compelling. >ur anger itself is drawn from 0eorge3 who responds to stimuli with emotions of various kinds4. When he is sufficiently impressed with the attitude which we assume and force him to share he %oins in 2 hurries to get on the band wagon lest worse befall 2 and the battle is half won. He obeys forceful and sharp orders and may even think he is helping to give them. (HE 8EW :"*(95"80 #E(H>7. 3Also mentioned in 5.!. ""4. (his is something that " have been working on for several weeks. "n telepathic treatment of a friend one makes the contact through the Aunihipili and the aka thread. >ne visuali)es the distant friend and builds up a mental picture of the HEA=E7 condition. (his is difficult to do because the illness or unwanted social or financial condition is hard to keep out of the picture. "t remains as a taint smudge or blot on the new picture. (o get around this difficulty " took to visuali)ing the aka or shadowy body of the oneMs being treated. " tried to see them telepathically in the sick condition then imagined their shadowy bodies rising out of the physical body to hover above it. (he theory " worked on was that the aka body is of such a nature that it cannot be in%ured by illness or accident. 38o crippled people have been reported from the other side.4 " hoped that by visuali)ing the aka body instead of the imperfect physical " might build a picture free from the taint of unwanted conditions. Almost at once as " set to work a strange thing happened. " seemed to see the aka rise as a light blue transparent form from the visuali)ed body. "t was indeed HshadowyH and was without .E

.D definite features although of about the si)e and shape off the body. !ut to my surprise " found that the ills of each particular person treated seemed to show as a contamination of the transparency of the aka. (here might be darkish or clouded spots. 5ed flashes seemed to indicate places of pain. Hard ob%ects seemed to symboli)e bone slippages or other conditions. A variety of contaminating things might cling to the aka as it rose from the body such as brownish dripping muddy material or what seemed to be masses of intestines and with large blood vessels showing. (he intestinal masses seem to indicate entities clinging to the person perhaps with semi obsessing action as related to things such as obsessional drinking. When the aka body is plain before my mindMs eye " call on 0eorge to ask the help of the Aumakuas 3mine and that of the person treated as well as of the :oUe Aumakua4 then set to work mentally to remove the imperfections from the aka body. " often have the odd sensation that my hands arid those of unseen beings are actually pulling and hauling at the clouded or clinging contaminations or even working almost Hcrunch2crunchH to straighten spines replace slippages or set bones. (he work continues from a few seconds to several minutes while " keep holding the idea that " am supplying the extra force 3mana from my body or gathered from an external source4 for the perfecting work regardless of who does it. Soon the blue image is cleared and takes on a deeper blue. " ask help and begin strengthening the aka by sending extra mana to it. "f successful it takes on a new glow as of glassy solidity. When sufficiently strong " mentally return it to the physical body to penetrate all congested parts which have become sick because the aka has not had free movement there and to use the strength to correct the ailing parts. " often repeat this whole operation several times because upon lifting the aka from the body again it may bring out with it new amounts of the same bodily contaminations. When it can be dropped in and pulled out still remaining clean and clear the treatment ends with the usual thanks for the time being.. "t is impossible to tell how much psychic vision is involved and how much pure imagination but as a method of making a clean and uncontaminated picture of the desirable healed condition it is a great help. Cisuali)ing the aka body is a good way of making a physical stimulus to use to keep the Aunihipili working. "n treating social or financial tangles " lift the akas of the persons and visuali)ed home surroundings to treat them in the same general way. " am convinced that " have been getting better results by this method and would like others to try it and report. #>5E A!>9( (HE SE(2!A*GS. "n addition to the theory that our spirit Heating companionsH and the Aunihipili often try to pull us back when we begin to rise to a closer relation to the Aumakuas there is another explanation. (his has to do with the fact that in all changes made in our conditions or surroundings we are causing changes of an opposite nature to be made in that part of our future which has been crystalli)ed and which we are asking to have torn down. 8ot only that but a change of oneMs future usually forces changes in the futures of those about them. "f a sick man is healed and returns to work he replaces the man who would ordinarily have continued to hold his %ob. His doctor and nurse are released to other work. (he lives of his family and friends are also changed. (heoretically if we fail to make a new picture to build into the future which includes enough of the related futures which will have to be changed vie get set2backs. (o illustrate: A fisherman who had broken his legs gave his canoe to a friend. !ut he suddenly recovered and set out to fish. !ecause he had not changed other matters he had no canoe 2 and so got no fish. .D

., Here is another story: A young kahuna %ust beginning to learn grasped the idea that all he had to do was picture whatever he wanted and that the gods would make the picture come true. So he pictured himself as the high chief and rightful ruler of all the islands. A week later he was still nothing but a student kahuna. 0oing to his father he complained bitterly that he had not been made high chief. HHow long H asked his father Hhas it taken for the family of the high chief to produce the present ruler and give him supreme power<H 3(he young man shook his head.4 H" will tell you. "t took exactly as long as it will take you if you pray steadfastly to become the high chief. Either that or you must perform a miracle that will change the future of every person in the "slandsB !e reasonable.H (he student kahuna thought a while. H:erhaps " had better pray for rain Hhe said looking upward at a low cloud and wiping a spatter of rain from his face. (he moral of this story is: "f you are in a hurry do not try to change the future of too many people at once. When a miracle which has been slowly built into the future arrives as instant healing we can be very sure that the preparation has taken much longer. >ur H5A who set the time well ahead to ask to have his crippled and shortened leg healed held his picture for some time. !ut on the night he had set for the healing the work was done in less than an hour. (he people who are healed miraculously at shrines have a similar preparation with picturing prayer and expectation if we are to %udge from the accounts which are available. "ncomplete work to get the old torn down and the new built into its place seems to result in set2backs. "n our experimental work with Huna we deal with the strange time2space2force complex of the kahunas. We manipulate it with the fourth ingredient intelligence. 3" wrote of this more complete idea of the complex in 5ound 5obin some time ago.4 We must keep in mind the fact that when things were too abstract for the Auhane mind to grasp they are best reduced to symbols which can be understood in a more general way. (he future which is already fixed set or crystalli)ed may be half fact and half symbol. (he same may be said of the new future which we picture and then ask the Aumakua to make into a pattern about which reality will form as the future becomes the present .. (ime has often been pictured as a river. "t carries our future events on its breast as floating driftwood. >ur task is to clear away the driftwood and replace it with clean2hewn building logs. "f a few rafts of driftwood are left they may follow after the logs have reached us and may upset our new structure. Aside from the chance that spirits are influencing our lives negatively there is the guilt or shock complex to be remembered as a thing that may cause the set2back. We may stop doing harmless things which our complexed Aunihipili considers sinful. (his is to side2step the complex. >r we may drain it off in various ways. !9( when vie have gone on and obtained the desired healing or corrected conditions we must take care not to revive the complex. (he kahunas ordered their patients not to think again of the thing that was healed. Should it be accidentally remembered the patient was warned to pray at once for forgiveness as for a real sin. (his was to prevent the Aunihipili from falling back into the old thought patterns and reviving the ills. Even after our pictures have been made real we must remember not to dwell on the old bad conditions lest we wreck the new picture on the rocks of our carelessness and lack of understanding.

.,

EP (o drain off a complex is none too easy. Help from another who can use the low magic described in !ulletin "" is still almost lacking. However the fre/uent use or repetition of certain prayers may help. >n a separate sheet " give a prayer by (H>#AS AM GE#:"S as used with great success by H5A #.!. of 5ochester 3to whom goes our hearty thanks for the trail breaking4. " have given the explanation of its nature and potency in the terms of Huna... "$ &>9 7> 8>( $EE= A ("80=E when accumulating and using a surcharge of vital force do not worry. (he Aunihipili soon learns to accumulate a sufficient surcharge as it is needed in telepathy and healing. A small flow of mana is enough to carry the thought forms of our pictures to the Aumakua and to be used to HwaterH those HseedsH and start them growing. 7aily watering is the need. >nly very rapid growth demands tingling amounts of mana. Geep practicing. (he Aunihipili will gradually find a way to do what you re/uire of it unless it be in matters involving a fixation which may block action or block the HpathH to the Aumakua. (he magnetic pull of a surcharge of mana is also something which need not be present. (hat is only a minor phase of its activity 2 show stuff. "8 SE=="80 #& :5"8( SH>: 3See 5.!. "".4 " had a real bargain to offer. $or three months we three who owned it %ointly advertised it for sale and made the Huna2type prayers for the sale. We then waited for a few months lowered the price to a rare bargain figure and tried again. At last when we could not close a deal we began to suspect hindering fixations on our parts. We all searched our hearts and minds making very sure that we really wanted to sell the shop. >n my part in making a very careful prayer action " pictured the shop sold and described it aloud saying that in the near future " could see the new owner behind the counter. As " said the words there came a momentary stop in my train of thought and voice as if " had slipped a cog internally. " repeated the action slowly and watched for the reaction of emotion. (he reaction soon came faint but clear. "t was one of unwillingness to see another person owning the shop also a slight fear. 5eali)ing that my subconscious had been hanging on to the shop " set to work telling myself aloud firmly logically and with conviction %ust why it was time to sell the shop. " ended by ordering my Aunihipili to take my prayers instantly to the Aumakua. " felt nothing but the next day there arrived the man who took the shop. (HE =ESS>8 =EA58E7 is that we must put ourselves mentally into the condition we desire and then watch to see that the subconscious self is with us instead of against us. (he new H98A (E=E:A(H"* #9(9A= HEA="80 05>9: 3Also see 5.!. "".4 is experimental. We will try it out for one month and see whether we wish to keep on with it then as a permanent organi)ation. (hose wishing to take part should send me a brief note to say what they desire to have done for them 2 signed with ink. (hese notes will be placed together and touched by me to form the central meeting point of the connecting aka threads which we will knit together to form the link of power with the :oUe Aumakua 30reat *ompany of Aumakuas interblended as one4 and with each other.H We will start work together every evening at D:PP :.#. my time. 3*alifornia daylight saving time.4 (hat will be 1P :.#. Eastern. Standard (ime , :.#. *entral Standard (ime D :.#. #ountain Standard (ime and E :.#. :acific Standard (ime. "f you do not know which time you are under ask telephone information. (he work will begin the night of 8ovember +Kth and end 7ecember +Kth. 1. At exactly the hour use the key thought H" am now making telepathic contact with #ax $reedom =ong and through him with all the others in the group. " now send them a strong flow of EP

E1 vital force carrying with it my love and blessings. (hrough them " send my love to the Aumakuas of all.H Geep sending until the end of the minute. +. 5elax for the next minute and become receptive while " send you my love and blessing also telepathically a letter single number or geometric figure and the color 05EE8. 3Healing color.4 &ou may get this telepathic sending later on. -. 9se all of the third minute to picture the conditions you desire to have come into your lives or the lives of those around you and in the W>5=7 at large. I. $or the fourth minute say H" am now sending through #ax $reedom =ong and the strong cord of contact we have braided to the :oUe Aumakua the thought forms which are my picture of the conditions " desire to have built into my future so that they may clear away the contrary future and soon appear as facts in the presentM. " send this flow of vital force to add to the great power to be used by the Aumakuas to bless us and the world.H Hold your pictures in mind and the will to send them until the end of the minute or longer if you wish. !ut when you end your work do it ceremonially saying H(he prayer takes its flight. =et the rain of blessings fall. Au.... ma.... ma... 3or amen.4H " shall remain with you in prayer for another five minutes 3until D:P,4 then go into my evening telepathic healing work. 38ote: A special report will later be made covering what we learn this way. "f the work gives the expected results and enough H5AMs desire to continue with it special arrangements will be made and a permanent organi)ation formed. #.$.=.

$AT for #ax$reedom=ong.com

Here are ans!ers to some o the many :uestions !e ha$e recei$ed a'out Max $reedom

=ong and Huna. &ou may ask additional /uestions about about Huna at the bottom of this page.

Luestion: HAre there any kahunas still around to learn Huna from<H Ans*er? (here most certainly are. Gahunas 3:riests #inisters and Experts4 are still in :olynesia and they are in Huna as well. !ut your /uestion needs to be re2stated to avoid confusion. $irst of all " assume that you mean a kahuna that teaches the religious or spiritual side of things. (he are kahunas who are experts in many different areas such as wood carving canoe making etc. $urther still there are religious kahunas of Hawaiian and :olynesian tradition and of the tradition of Huna. (he term HhunaH is a word in the Hawaiian language that means HsecretH or HdustH. !ut it didnMt refer to a system of spirituality like it means to many people now. (he teachings of Huna are actually not Hawaiian though have many roots and links to Hawaiian spiritual traditions. #ax $reedom =ong wanted to give a name to the system of teachings and practices he had learned from his kumu 3teacher4 Gahuna HaUole 8ui 30reat White :riest4 William (ufts !righam other religious kahunas or inferred from his own research. (his system he called HHunaH. So from here on when we refer to HHunaH we mean the religious and psychological system created by #ax $reedom =ong and continuing until this day. E1

E+ So you ask are there religious Gahunas of Huna< (here most certainly are. (here are a couple of people who learned directly from #ax and many other people who have spent their lives studying the writing and recordings he has made and trained under these mamo or HdescendentsH of Gahuna #ax. (hese Gahunas of Huna function as religious priests and ministers to people who need help or as teachers for people who want to learn about Huna for themselves. (here are Gahunas of - main organi)ations that originated from #ax $reedom =ong.
o

Huna Ohana 3Huna 5esearch "nc4 2 (his is an extension of the original H5A organi)ation founded by #ax $reedom =ong. "t focuses mostly on the psychological systems taught by #ax. =ots of techni/ues have been integrated and added such as hypnosis 8=: and other techni/ues. http:FFwww.huna2ohana.com Huna Heiau 2 (his is a religious organi)ation that has focused on creating a Huna :riesthood. (he kahunas of this organi)ation have speciali)ed training in area originally laid out by #ax $reedom =ong. Examples are Haku :ule 3:rayer4 Galo 3(arot4 HoMola 3Healing4 $irewalking Goa 3Exorcists4. (he kahunas offer service to people with problem that may be helped by the application of those particular =ores. http:FFwww.hunaheiau.org Huna #ife 2 (his is a religious organi)ation which is a moderate balance between the psychological focus of the H5" and the religiousFceremonial focus of the Huna Heiau. http:FFwww.hunalife.org

!ack to your original /uestion...were you wanting to know if there are kahunas in :olynesia or people trained in these traditions to teach you< Well we are certain that there are. !ut we donMt know much about those things since the Huna tradition is now only loosely linked to Hawaii. "t has some important ties that you will learn about if you continue to explore #ax$reedom=ong.com but not enough that we would know who these kahunas are at this time. !ut if you want to discover maybe a search online or a trip to Hawaii would help.

Luestion? HHow and what is the Huna secret to power<H Ans*er? (he secret is in who and what you are affiliated with not %ust your personal capabilities to heal and be powerful. Huna is not merely a set of techni/ues to apply for yourself. 5ather it is a living and breathing tradition of people working together to help each other live better lives and evolve throughout this life and even through death. Huna is a lifestyle choice. (o summari)e your power can come from these main sources. 1. :ower comes from the :oMe Aumakua which is the collection of individual Aumakuas 3High Selves4 that works on the behalf of the group. (his is enhanced with the (#H0 the prayer created by #ax and still continuing today. "t works by sending mana 3energy4 and prayers 3ManoMano4 for manifesting into reality. Some Huna groups have their own prayer groups for members. "t is very important know how the prayer group or (#H0 is led before you begin to participate. +. :ower comes from your own Aumakua. &ou can develop this power by improving the relationship within yourself and properly seeking its support. &our Aumakua opens the way as you pursue what you choose in life.

E+

E-. :ower comes from your >hana or chosen Huna community. "n the West we have lost the family2 oriented and tribal way of life. (he culture emphasi)es independence and self2reliance. A person can accomplish much more in connection with like minded people. I. :ower comes from your own personal ability to decide what you want and use tenacity and intention to make it so. #any techni/ues are available in Huna to support this. K. 7o you need power after you have died< (he teaching of Gahuna #ax and Gahuna >scar !runler is that there is almost no mana in :o 3(he Coid4 and land of the dead. As you have very little mana after you die your physical power is limited as well. !ut in Huna the duties of the living is to support the deceased on their %ourney and while theyMre in the 7reamworld. (his is done through an offering of mana2infusedUAwa 3kava kava4 during a formal MAwa ceremony held on the Holy 7ay of 5emembrance.

Luestion? What are the most important Huna practices< Ans*er: Well that would be the (#H0 and $irewalk of course. !oth re/uire initiation to do. (he $irewalk has been a sacred ceremony for thousands of years in many tribes. (he Huna $irewalk ceremony that has emerged in Huna is tribal with roots in :olynesia. "n fact Huna was born in the $ire. "t was in 1DE+ when William (ufts !righam walked over hot lava with the last three Colcano Gahunas on the !ig "sland Hawaii. (his was his initiation to direct contact with the spiritual forces that evolved through his life and #axMs into Huna. "t is kind of ironic that #ax never $irewalked since he spoke so much about it and unraveled so many other mysteries in Huna. !ut nobody was available in his day to initiate him. (his was long before the $irewalk movement of the 1,DPs. At one point he almost had somebody to initiate him but the $irewalk :riest died before his $irewalk "nitiation could occur. !ut #ax did lay down the groundwork for firewalking in Huna as a ceremony. "n Huna the $irewalk *eremony is proof that a person has faith and becomes the model for how to live with the - part self in lokahi 3unity and harmony4. (he (#H0 3pronounced: tim2hug4 is the other critical Huna practice. &ou can access the (#H0 by submitting a :rayer 5e/uest to a :rayer Gahuna. (o fully participate in the daily (#H0 re/uires initiation and taking the :rayer *ourse. (he reason for this is: 1. &ou want to be clear of your fixations that can prevent you from your prayers being effective. +. (he mechanism of tying the Aumakuas for the prayer re/uires specific steps to be taken by the :rayer leader and the others doing the praying and thus some initiation training is re/uired. Any person initiated or not can add their ManoMano 3prayer4 for support by the other members of the Mohana in the (#H0. So even though a person may not be ready to pray the (#H0 they can get the support they need for issues in their life. (he (#H0 is both a privilege and a responsibility. "t is a privilege because you receive personal benefits from doing it because your prayers get answered you may experience enhanced energy levels and have a sense of fulfillment in your Service to others. "t is a responsibility because it is E-

EI the lifeblood of the Huna Heiau and thus the individual member who collectively keep in alive for the benefit of the people and the prayers included in the (#H0.

Luestion? How can " use Huna for myself< Ans*er? (hat is a great HselfishH /uestion if you understand how far you can go with Huna. 1. $irst decide what you want for yourself. &ou must be very specific. (hat was the very thing #ax said in his first Huna !ulletin in 1,ID. &ou must decide what you want and stick to it. =ani says H:ray as if you canMt get out of bed without the help of your Aumakua and live your life as if your Aumakua doesnMt exist.H +. (he second step is to improve your ability to be Self Sourcing in your life and to do the (#H0. "f you are Self Sourcing you take complete ownership and responsibility for your actions and their conse/uences. "f you want to be happy decide to be happy. "f you want a friend be a friend. &ou donMt need anything external to yourself in order to be happy for example for you are the source of your happiness and the fulfillment of all your needs -. (he third step though would be to stop and ask yourself what is the most important thing that you want. #ax said that the most important thing you can seek in life is to 0raduate into an Aumakua. " know this may be hard to fathom. What if you made your agenda in life to spiritually grow and evolve as much as possible and still en%oy your life. (hat is probably the most important thing you can strive for. (here are things you can do right now to cause growth. Spiritual growth occurs naturally by being alive. 7aily challenges cause a person to grow even if the person lives poorly. !y waking up in the morning there is some evolution. *hallenge polishes a personMs soul. "mage the friction of life causing spiritual growth similar to how oysters create pearls because of the grain of sand rubbing against it. &ou have a choice though in the challenges you take on for yourself. What if the concerns you handle are in the service of other people not %ust your own well being< "snMt this something that we all long for. (o make a difference for other people. Service to other people puts a person on an accelerated spiritual growth path. &ou still get the struggles for the growth but the lesson come /uicker because you have chosen this rather than being forced upon you.

Aloha *arlos "n this !ulletin #ax $reedom =ong explores ways to work more effectively with the Aunihipili or subconscious for more effective prayers and a happier life. http:FFwww.maxfreedomlong.comFarticlesF#$=L!ulletinLvolPPELo.aspx (his inner work is

EI

EK ...very much like a parent trying to get ac/uainted with a child which has grown apart and who has mental reservations and thought which are carefully hidden. "t is like husband and wife getting ac/uainted all over again after long separation. #ax further explained the difference between the Aunihipili and the Auhane. (hat the Aunihipili cannot talk but communicates with impressions or telepathically. (he Auhane is the thinker and the one who does the talking. When we learn from the ancient HSecretH the fact that the Aunihipili is a separate and distinct self and not a part of the middle or conscious mind self we advance our knowledge greatly. (he Aunihipili is not articulate. "t cannot talk to us and tell us what is hidden in its depths. (he Auhane is the one that talks unless we are asleep or mentally ill. "t directs all that we say. (he Aunihipili is in itself inarticulate and very similar in that respect to an animal. #ax then explores specific strategies to help facilitate this process. Sometimes he suggests a caring and understanding approach and other times a more firm approach depending on where a person is at. #ax explores use of a pendulum to help develop this relationship. (he answers are either H&esH or H8oH based on the direction the pendulum swings. " am curious that he was encouraging use of the pendulum well before the 8ew Age movement. (his was over KK years ago. And " like that the focus of pendulum use is the development of the relationship with the Aunihipili rather than on divination the way many people use it today. He also discusses the HboxH experiment which " have removed at the re/uest of the Huna "nstitute as that has been expanded and refined for use in one of their :rayer courses. http:FFwww.maxfreedomlong.comFarticlesF#$=L!ulletinLvolPPELo.aspx " hope you en%oy this !ulletin and please reply if you have any comments or discussion about this. #ahalo Gahuna #anawanui Editor #ax$reedom=ong.com

Huna Bulletins 1948-1971

.ndex

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B!""ETI# $II.
$or Huna 5esearch Associates of #ax $reedom =ong. -FlKF1,I, $rom: #.$.=. !ox +D.E Hollywood Sta. =os Angeles +D *alif. 9.S.A. (HE 8EJ( S(E: in our experimental work of testing Huna and learning to use it as did the kahunas is that of learning to know and control our subconscious or low selves better. We have tried auto2suggestion and sleep suggestion as given us by mechanical voices. We have experimented with hypnosis. We have accumulated mana and instructed the Aunihipili to send a flow of it to the Aumakua together with a set of thought forms of the things we desire to have built into our future. We have tried telepathy to make contact with one another in the (.#.H.0. work. EK

E. All of these methods have been successful in their own way and up to a certain pointN but it is clear that we need a method which is more precise and which will give us a more certain response. 5ecently " have been testing various mechanical helps which " thought might give us something better to help get more positive contact with the Aunihipili and once the contact is established help us get better results. " have tried the pendulum and have watched my amber bead on its four inch silk thread swing or go in circles in response to /uestions asked of the Aunihipili. " have worked out a code of HyesH and HnoH swings like nods and shakes of the head. (he theory is that the subconscious 3or the Superconscious or outside entities working through the subconscious4 causes the pendulum to swing or gyrate. >ld hands at the game give the pendulum a start and then watch how it changes its direction or its kind of movement or how it increases decreases or stops the movement. A very elaborate code has been worked out and used but for our immediate purposes we can keep this type of experiment simple. A better method however proved to be the one described on page +, of the H98A pamphlet. RE7"(: (he !ox experiment has been removed because the exercise works and is taught in the Advanced :rayer *ourse after the Huna *onformation *ourseS " know of no other way to get across to you what " mean. "t is very much like a parent trying to get ac/uainted with a child which has grown apart and who has mental reservations and thought which are carefully hidden. "t is like husband and wife getting ac/uainted all over again after long separation. "n our daily lives we learn to work automatically with the Aunihipili. "t does its part and we do ours much as the parents and children and pets in a home live in close communal relations but each has its own inner thoughts urges and actions all hidden and kept out of sight no two ever completely understanding each other. When we learn from the ancient HSecretH the fact that the Aunihipili is a separate and distinct self and not a part of the middle or conscious mind self we advance our knowledge greatly. (he Aunihipili is not articulate. "t cannot talk to us and tell us what is hidden in its depths. (he Auhane is the one that talks unless we are asleep or mentally ill. "t directs all that we say. (he Aunihipili is in itself inarticulate and very similar in that respect to an animal. We may argue the point of %ust how much each self and our habits and reflexes enter into the matter of talking but for us at this stage of our testing and experimentation it will be of little profit. What we need to learn to do is to pick up the unspoken impressions which are to be had from the Aunihipili. When we are hungry not a word is spoken by the Aunihipili or when it desires other things. "t presents a thought form directly to us. >r it may give an HurgeH. !egin to study the ways in which your Aunihipili tells you things and suggest things pleasant to do. "n standing before my scrambled set of boxes and talking softly to H!oyH 3my H0eorgeH4 " find that it is not so much he who is being trained as it is ". " am learning to keep my mental hands off of my Aunihipili 2 something seldom done in waking hours. " put aside the reins and give !oy his head. " stop even the faintest effort to help by 09ESS"80 >5 5E#E#!E5"80 what is in the E.

EE boxes. "n this work the great command is H=et 0eorge do it.H " find that " have the habit of nudging my Aunihipili along in the smallest matters. " hardly reali)e that " am nudging. With the boxes it was some time before " found that " was making guesses and thus confusing !oy. He is so sensitive to my direction that he will instantly stop using his aka HfingerH to feel through the box and learn what is inside. #y faintest move to give a guess makes him grab the guess and give it back to me. (he "#:>5(A8*E of this practice and the reason that " suggest Mthat we all begin it at this time as a part of our daily schedule is that is is a means of becoming *>8CE5SA8( with oneMs Aunihipili 2 a thing of which we are in great need in our work. We are going to pioneer a new way of becoming ac/uainted with the Aunihipili and of being able to team up with it for work with both high and low magic. REditS What we are now doing is using the box method because it gives us a simple and positive check on whether our work with the Aunihipili has been successful or not. >nly with such a check can we work intelligently day by day to train ourselves to work consciously with our low selves. #E7"(A(">8 and *>8*E8(5A(">8 as we have learned them from yoga are outmoded and clumsy tools. >f the many people whom " have known who have given serious attention to these methods " have found not a single one who came to know the Aunihipili intimately and who had been able in the end to get its help in contacting and working with and under the guidance of the Aumakua 2 this being the underlying goal of all such efforts as in Huna. (heir trouble seems to have been that they did not know that in meditation the Aunihipili was to be allowed to emerge and that in concentration it was to be disciplined. (hey sought endlessly for direct contact with a Higher Something not knowing that such contacts are made only via the Aunihipili with its aka thread furnishing the means of contact. We have read and talked about Hintegrating the personalityH but have not known what we were trying to Hfuse or unite into a wholeH. (hanks to the kahunas we now know that such an integration is not possible. We cannot make the three members of the team into one. We need only to learn to get them properly Hstood in lineH to work together as a team 2 a team in which each does the work peculiar to the part it plays. (he pitcher must pitch not catch or go to bat. "n the experiment with the boxes " have come to understand the meaning of the phrase Hdoors opening softlyH. &ou will also. (here is a strange still "8WA578ESS about it that needs to be experienced to be wholly understood. We discover it as we stand by trying to be attentive and still relaxed and with mental hands kept off the work as our low selves probe the boxes we have selected. "n my case H!oyH seems like a child which grips me fearfully by the hand as it reaches out uncertainly to try the new trick. "t is not too sure that " know what " am asking or that " am not encroaching on its hidden domain. "t is as if it kept its head turned watching me with anxious eyes as it slowly sticks out its aka HfingerH alert for the faintest sign of guidance on my part or of approval or disapproval He is like a very sober child in this work. (here is an intentness which reminds me of a child daring to make short swimming circles out into deeper water and back to the waiting parent who stands watching in the safe shallows. >ur conversation is in words from me and in impressions from !oy. "t is as if he whispered so softly and bashfully that he could not be /uite heard. "n this intercourse one learns to feel for not listen to the thing below the range of sound. "t is an inward HseeingH below or inside the range of sight. "t is fascinating to try to watch %ust how one senses the impression of the things inside the boxes. (here is something about the practice that parallels the back2and2forth ebb and flow of love and uncertainty evidenced when the father home from the wars begins getting freshly ac/uainted with the little son who has mysteriously grown tall and inarticulate. EE

ED When the doors begin to open softly we begin to touch the outer edge of a strange inner world of consciousness that we have talked much about but sensed hardly at all. We are a blind *olumbus with the offshore winds of a 8ew World %ust beginning to tickle our noses. 8othing could be fainter less tangible or more provocative than those first impressions and intimations. When !oy finds the little china elephant in the box " have selected WE seem to become bereft of our five senses 2 we become deaf dumb and blind. (he impression of the foolish little yellowish elephant is not a picture or a feel of the gla)ed surface or the outline. "t is not the word HelephantH. "t is nothing reported in terms of the senses. (his was very hard at first to understand. (hem came the reali)ation that what !oy gave me was a (H>90H( $>5# which embodied all the sense impressions 2even all the history and personal significance of our contact with that particular little elephant. (he one thing that must be laid aside while engaging in this practice with the boxes and the Aunihipili is "#A0"8A(">8. >ne must learn to set the brakes of mind and hold it still and unmoving. >ne must stop imagining or guessing 2 stop it clear down to the roots. >r perhaps the Aunihipili does the imagining for us. "f that is true our %ob then is much the same 2 we must HACE 8>(H"80 (> 7> W"(H "(. (hese in%unctions will have meaning for you later if mot mow. Study these thought forms as you get ac/uainted with your low self and learn how to direct it to act 2 while learning to keep hands off and allow the action to take place. 0et the feel of those thought forms of HelephantH so to speak for they are the things we must become skilled at making and at giving to the Aunihipili to be presented to the Aumakua. =earn to make a thought form of the condition you wish to have brought to pass through prayer2actions to the Aumakua. See that your thought forms are as complete as HelephantH 2 that they have been built by visuali)ation and the use of all of the five senses where that is possible. =ive in those visuali)ations. *ome to know WHE5E your HelephantH came from WH> made it who 0ACE it to you 2 all the details that will help perfect and complete it. " do mot say H!oy take the elephant from the box and give it to me.H 8or do " say !oy take this thought form of what " need to come to me in the future and tuck it away with our stored memories.H " say H!oy Mtake this set of thought forms to the Aumakua with a strong flow of mama and ask that they be used as seeds and made to grow into the actual conditions which they picture and embody.H (he end and aim of the !ox :ractice as with nearly everything else we do in Huna is to learn %ust the right way to make the HseedH thought forms of the desired condition get the Aunihipili to take them and them get the Aunihipili to present them with the needed flow of mama to the Aumakua. We depend on the Aumakua to know how to use those HseedsH to make them come as future realities to us. 0et six boxes from your drug store and begin. 5emember that we are mot plodding over old and dusty roads but that we are breaking trails. Experiment. Geep score as H>ne out of sixH so you can see how you progress. Watch for experiences that may help the rest of us. RE7"(E7S (hat accomplished write briefly and clearly words describing the thing or condition to be used as the HseedH of a prayer2action. (ell your Aunihipili to take that HseedH and give it with a flow of mama to the Aumakua 3mot to you4. "n this practice we have all the needed Huna elements of the high magic including the boxes and papers to act as a physical stimulus. Walk softly. !e confident.

ED

E, Have you ever put a baby plant outdoors only to have it wilt in the hot sun< (his can happen because it doesnMt have enough water and strong roots to support it. (his is similar to what can happen to you when working with mana for prayer and healing work. "ntense prayer and healing may leave you drained after some time. #ax $reedom =ong explained that this can be worse when people use other entities or spirits to aid them rather than the assistance of the Aumakuas. "n this !ulletin #ax covers a new techni/ue for keeping your energy level high during prayer or healing attempts and throughout the day. He also reviews the progress of training the Aunihipili using the pendulum and firewalking. *heck it outB

BULLETIN IX. May 15, 1949. $or Huna 5esearch Associates. 3Experimental work with Huna.4 $rom #ax $reedom =ong :.>. !ox +D.E Hollywood Station =os Angeles +D *alifornia Pg. 1

(HE !>>G=E( >8 (HE 5E*E8( $"5E2WA=G"80 (ES(S by H5A *harles Genn RArii2:eu (ama2"tiS will not be ready for a few weeks yet. #r. Genn is flying over from Hawaii #ay +-rd and hopes to have the copy ready by then. "f it is in final order it will go then to the printing establishment of our E5A (homas. :lenty of time yet to order a copy. (he price is estimated at V1.1P post paid. (hose who have ordered copies will be notified when the time comes to send in their payment. #r. Genn will also bring motion pictures in color of the tests and will lecture here during his stay. (he details will be announced later. (HE 5E:>5(S >8 (HE !>J A87 :E879=9# (ES(S continue to come in from the Associates and many interesting results have been reported. 3See details later in !ulletin4. *>#"80 !9==E("8 $EA(95ES will include a report by H5A !ob !eck on his observations of a gentleman who apparently uses the kahuna type of HshockH by accumulating a very large surcharge of mana and expending it almost instantly. (his promises very excellent proof of the Huna theory of the low mana 3from several angles4 and and will furnish most intriguingN study and speculative material. >ther !ulletin $EA(95ES will be along in turn. H5As are increasingly taking a hand with the reporting on findings and experiments. (HE 05>W"80 "8(E5ES( "8 $"5E2HA87="80 and fire2walking is to be seen in the many articles in maga)ines touching on these topics. 5ecently the Saturday Evening :ost had a fine illustrated article on the use of the fire test to determine the guilt or innocence of individuals in Africa where theft or other crimes were involved. 8atural History #aga)ine and and #echanix E,

DP "llustrated 3#arch4 carried articles by Wilmon #enard well illustrated covering his fire2walking experiences in the South Sea island of 5aiatea. (he #ay number of 7esert #aga)ine has a splendid article 2 well illustrated 2 by artist Aohn Hilton telling of the firehandling of "ndians living down San 7iego way. (hey used live coals in a healing ceremony. 3Article reviewed in this !ulletin.4 S:E*"A= A88>98*E#E8(: E5A !.E. Smead 3address cFo Everett High School Everett Wash.4 has offered his time and services to help Associates get ac/uainted by correspondence. (hose who would like to have their names and addresses and a note as to who and what they are and what their background and interests may be should write #r. Smead a short letter telling about yourself and giving your address. He will mimeograph and send around sheets containing the information then you can write to those whom you feel would be to your liking as correspondents. (hose H5As more familiar with the studies in our special field might be of great help later on as new members %oin and need coaching and guidance. (his holds great promise if well handled. #r. Smead is a seasoned researcher and an instructor in the #anual Arts. >ne of our best. &ouMll like him. (HE A5("*=ES "8 5>987 5>!"8 #A0AQ"8E Rpublished by the !S5A organi)ation by Gahuna #axMs friend #eade =ayneS covering the presently known facts about fire2walking 3as mentioned in an earlier !ulletin4 will not appear in the current issue about to be released 3owing to pressure of correspondence on E5A Editor #eade =ayne following the publication of the articles on the Goch *ure for cancer and other troubles 2 most provocative 4. (he fire2magic articles will however be out at about the time the booklet on the ama)ing Honolulu experiences is ready to be released. We are about to come at the problem from a new angle that of the fire2magicians themselves not that of the pu))led observers. CE5& "#:>5(A8( 7"S*>CE5& *>8*E58"80 #A8A "t has been well known for many years that work of a psychic nature often is very exhausting. When we began our experimental work with Huna we promptly ran into the fact that many of us fell asleep in the midst of our prayer2actions after consciously sending a flow of vital force to the Aumakua. >thers felt tired out after the prayer2action was finished. " was repeatedly warned by those long experienced in healing 3by laying on hands and by the help of spirits acting as guides and healers but drawing vital force from the operator for healing uses.4 >n the other hand. friends who had always prayed to the Aumakuas 3or M9niversal #ind *hrist Spirit etc..4 had found that they escaped the exhaustion so common to those depending on the other methods or sources of help. "n our own work with Huna " therefore urged that we all invoke the aid of the :oUe Aumakua in all of our experimental efforts. " think that we have all done this faithfully but the exhausting effects of long treatment were still reported. A few weeks ago " undertook to explore this part of the field and find if possible the cause of the tiredness and the remedy. " had concluded much earlier that the exhaustion was caused by a lowering of the level of the normal charge of vital force 3low mana4 in the physical body and in its surrounding and interpenetrating shadowy body 3aka kino4. " had seen many hypnotists gradually increase in power and ability only to become unable to work because of the utter weakness following strenuous use of the hypnotic abilities 2 as in giving shows or treating several patients in one day. 7r. 8andor $odor had pointed out the fact that mediums had to rest about half of the time to regain the lost strength. (he danger of insanity was known to be strong progressively as the mana charge was lowered too far by one thing or another. 3#ental causes as well as bodily in%uries or disease.4 DP

D1 (he kahunas symboli)ed this loss of the normal charge of mana as a HwiltingH HfadingH or Hwearing outH. 3See Andrews English2Hawaiian dictionary for the root meanings of ma in the word mana.4 $rom other symbolic Huna words which use the word for water 3wai4 as a part of a plural2 root word covering this same idea of loss of the normal mana charge the symbol is that of H9nderground loss of water by seepage as from a kalo pondH. " should 3knowing what " already did4 have seen the problem so clearly that " could put my finger on the trouble and the remedy at once. !ut like so many things in Huna this was a point not yet covered clearly in modern thinking and " had been unable to see the forest because of the trees. $inding that " was becoming increasingly tired by the three and seven oMclock work in which " acted as the center for Hbraiding the cordH 3aka threads4 for the (elepathic #utual Healing 0roup " set about finding a way to test the mana charge in my body and settled on the use of the pendulum as the simplest and best method.. >ne evening " took my home2made string and sealing wax pendulum and made the customary test of my own index charge of mana. "t registered the usual K+ clockwise gyrations when held over the palm of my left hand. " then made my usual use of the Huna method of accumulating the surcharge of vital force and as the hour of E drew near found that " tested my usual +-PW gyrations. So far so good. " took up the box of letters which are used in the (#H0 work to make the aka thread contacts with those %oining in and held the pendulum over their edges 3(hey stood on edge in a cardboard box held on my knees4. (he pendulum swung rather weakly back and forth across the edges at right angles to them. 3As usual4 When the exact hour arrived the pendulum increased its swing and reacted with about a third longer swing. (his kept up while the :oUe Aumakua was being invoked and the combined mana flows united in the Hbraided cordH and sent as an offering to the High Selves 3:oUe Aumakua4. As " began sending out the usual telepathic images to those taking part 3to act as a check on contact etc. 4 the pendulum motion slowed down but kept swinging in the same direction. When the images had been sent at E:PI the pendulum stopped swinging almost entirely while we made our mental pictures 3thought forms4 of the conditions to be built into our futures. 3And while " took up the letters one by one in my left hand and called clearly to mind the images " had made previous to the evening in /uestion.4 At E:PE the pendulum again began to swing strongly in the same direction seeming to indicate the flow of mana in through the aka threads to the :oUe Aumakua and carrying with it the thought forms of the prayer2actions. (he swing remained strong until after E:PD when the work was ended by the usual H=et the rain of blessings fall.H 35eturn flow of the High #ana in some form.4 HA2ma2 ma.H At that moment the pendulum changed /uickly and swung at right angles to its former direction A=>80 the edges of the letters instead of across them. (he movement lasted about half a minute during which time " felt a strong tingling 3 the usual thing for me.4 " set the letters aside and found that " was suddenly very tired and sleepy. "t was with an effort that " took up the pendulum instead of taking a short nap as had lately become my custom. " held the pendulum over my left palm and it registered only 1, small gyrations. " reali)ed at once that the eight minutes of intensive work had used up most of my normal charge of mana as well as the surcharge with which " had started.. "t was very clear that the mana had actually been sent out and used up. :ulling myself together with an effort " fought off the sag and inertia of mind and forced myself to begin breathing deeply and accumulating a surcharge of vital force. #y Aunihipili was very slow to respond but in about half a minute the feeling of HswimmingH laxness of mind began to go. !y D1

D+ the end of a full minute the normal condition of easy control over the body and mind was definitely on the way back. " became mentally refreshed and alert and soon began to feel wide awake and ready to plunge into my work. " took up the pendulum again and tested my charge. (he reading was D, gyrations. "n less than four minutes " had recharged myself and was more rested than at other recent times when " had napped for as long as fifteen minutes. " *>98( (H"S >8E >$ >95 05EA(ES( S(E:S (>WA57 "8S"0H( and " offer thanks and congratulations to several H5As who have helped to bring the problem to a focus so that we could get the answer. H5A 5ussell :. Schofield has been especially helpful. He carried on a series of experiments in recharging himself many times a day while at his exhausting mental2physical work and found that he could recharge swiftly at any time all day long and that he could work double the hours with less weariness. " cannot too strongly recommend making it a practice to pause and recharge at any time when there is a mental sag or dullness. "n fact any mental condition that is undesirable or out of the normal run of things should be benefited. "f one is overtaken by timidity or indecision or the feeling of not being able to Hface itH or Hgo another stepH here is the magical remedy. !reathe deeper and more strongly. !uild up a surcharge. &ou will then find that the sun shines again and all prospects become normal. We no longer have to HdragH through our days and our work. We can charge up and get H0eorgeH back under control in a matter of minutes because it makes the conscious self strong and positive. "n treating ourselves for health conditions " feel certain that the hourly recharging with vital force will he of the greatest importance. " suggest that when a surcharge is accumulated the Aunihipili should be instructed to work with and for us to carry an HofferingH of vital force to the Aumakua. Speak softly and say something like this H=oving Aumakua " reach out to you how and send along the aka thread this offering of vital force. Accept it to use for your own purposes and to help the world and me. 3A pause here of a few seconds to let the Aunihipili do the work4 =et the rain of blessings fall. Amen.H (hen while refreshed and alert and strengthened 3or cleansed by the return flow of High #ana4 call. up your picture of yourself as normal in health and prosperous happy and filled with the %oy of Service. (his will be cumulative in its effect. " am indebted to H5A Wing Anderson for finding for me one of the key things in the >ahspe bible. Here is the first clear and definite statement found in any of the revealed writings 3in so far as " know4 to verify the conclusions reached that the :oUe Aumakua 8EE7S (he C"(A= $>5*E WH"*H WE *A8 S9::=& 2 that we #9S( 0"CE it to them if they are to be easily able to do the many things that affect this lower level of life and help us. "t is a verification of the findings made in our study of the kahunas words for Haltar sacrifice and worshipH. "n 5eport !ulletin """ 3reporting on the (#H0 work4 this deeply significant matter was explained in detail 3and for the first time.4 (he >ahspe verification is to be found on page -,. *hapter JJ passage . on. "n these passages there is described a war on the higher planes of being. "n it the HashramH 30uardian Angels or the Huna Aumakuas4 were attacked with great force by evil forces. Here is the central point HAgain the threatening adversaries stormed and wondered whilst they stormed that one alone stood so boldly in face of such great odds and flew not away at once. And every ashore laid his hand on the sleeping mortal in his charge for by this his power was multiplied a thousand fold.H "t stands to reason that our na Aumakua being spirits without dense physical bodies other than the one shared by the three selves of the man need the force of this denser level of living to work in the denser materials as in healing. We see that at seances the spirits #9S( have vital force to use for all their work in producing apparatus transportations and materiali)ations. (hey take it from the medium and the circle often leaving them all exhausted. D+

DWhile this idea that we must Hnourish the gods if they are to nourish usH is not new in "ndia it has been misunderstood in other lands and their religions. We have thought that the HgodsH had all the power and that we must beg a part of it for ourselves. "n *hristianity we pray H(hine be the :ower and the 0lory....H "n modern terms we speak of drawing the H9niversal =ife $orceH from some H9niversal SourceH which is under the control of H9niversal #ind.H "t begins to stand out with startling clarity that the low 3subconscious or Aunihipili4 and the physical body are the S>95*ES for the force that is used on all three levels of life in which the three selves operate. 38o matter where the force comes from originally whether it be from sunlight reaching the earth or from other basic first2sendings. (he original force supposedly used by some form of consciousness to create our universe is beyond our reach of mind so need not be considered seriously.4 (he whole effort aimed at the testing and restoration to understanding use of the ancient H(rue =ightH of the kahunas would be well worth while even if this discovery of the secret behind the use of the mana in working with the :oUe Aumakua was the only one made. $ortunately we are making one discovery after another. And each step brings us that much closer to the ultimate goal 2 to come to know the na Aumakua and to work hand in hand with them and under their 0uidance. (HE A98"H":"=" *A8 !E (5A"8E7 H0E>50EH 0"CES2(HE 8>7: H5A *.7.:. of >akland *alifornia has a most interesting report to make on her experiments. She began some time ago to address her Aunihipili as a separate entity and she re/uested it to help her with its uni/ue powers in various ways. "t soon learned what was wanted and how to do various things. (he outcome was that 0eorge caused her head to nod or shake HnoH automatically in answer to /uestions. She writes HAt first the answer was reluctant. 8ow it is so enthusiastic that my whole body is shaken by the responseH (his Aunihipili soon learned to go out in the aka body and bring back needed information. 7uring the war it would check all the stores to learn which one had butter that day and would nod or shake as the stores were named. (his saved making the slow rounds in search of butter and a mistake was seldom made. "n /uestioning 0eorge about the outcome of certain matters it was found that if a HyesH answer was very much desired. it would be given whether right or not. When letters came 0eorge could tell accurately whether they bore good or bad news. He is responding well but slowly to a daily lesson including H" am Health. " am power. " am youth. " am life.H When asked if he wishes to help and if he will carry a message to the Aumakua he eagerly agrees that he does and will.H 0eorge is also a great help in finding lost articles. 5ecently a case with a pair of glasses was lost. 0eorge insisted that it was in the bedroom but repeated searches turned up nothing. Still he stuck to his guns. 7ays later the glasses were found on the side rail of the bed below the springs. 0E>50E A=S> *A8 =EA58 (> 9SE (HE :E879=9#. H5A Edgar !lock lost a certain paper. He looked three times in the box where it should have been. (hen tried the Hyes2noH pendulum 3and 0eorge of course4. (he answer was a HnoH swing to all the places he suggested that the paper might be. (he search narrowed down to that room and that table then to the same box with a repeated HyesH. Another search was made of the box and the paper found. #r. !lock sends in much interesting information about his experiments with the pendulum with seeds and plants. D-

DI 0E>50E 0E(S (HE A8SWE5 C"A (HE A9#AG9A A87 (HE !>JES. H5A E.#.5N in Washington State had a difficult problem. She did not know which of four possible actions to take. She wrote out each of the four actions on paper and placed the slips in four pill boxes shuffled them prayed for 0uidance and drew Answer 8o. I. She called in three friends one at a time during the day and had them draw. All three drew the same answer. >95 A"# in this work is to get so that we can recogni)e the Aunihipili as a separate entity train it work with it and benefit by making use of its talents. We expect in due time using one method of communication or another to be able to get via the Aunihipili glimpses of the crystalli)ed future from the Aumakua and guidance with healing of body purse or circumstances. Also eventually the "8S(A8( response 2 this of course demanding a smooth and knowing ability to get the three selves working together in the proper way with thought forms and mana properly made ready. "f you have not had time to try the box and pendulum experiments or if they have seemed too complicated 2 or if you got no results 2 do not get discouraged. Sit tight and give us all your moral backing and encouragement. 3(hat is those of us who are hard at the exploration.4 (here are shining possibilities ahead. 5EC"EW >$ (HE CE5& "#:>5(A8( $"5E2#A0"* A5("*=E !& A>"8 H"=(>8 "8 7ESE5( #A0AQ"8E "n the #ay 1,I, issue of (HE 7ESE5( #A0AQ"8E 3address :alm 7esert *alif. .K> the copy. &earMs Subscription V-.KP4 is the article H!=A*G #A0"* >$ (HE *AH9"==AH by artist and desert authority Aohn Hilton. "t is illustrated by three fine photos one of the chief medicine man in his ceremonial cape of >wl feathers and with a special head band one of the night ceremony with the glowing log in the center of the "ndian gathering and one of the exterior of the crude thatch ceremonial house. (he introduction reads: HAmong all the "ndians of the desert Southwest the most secure economically are the members of the #ission tribe of *ahuilla living in *oachella valley of *alifornia. :aradoxically although these "ndians derive their wealth from and are in constant association with a large population of Anglo2Americans their ancient tribal customs and religion remain virtually a closed book to the public. &et they do have a religion 2 a very potent ritual you will agree when you read Aohn HiltonMs story of their white and black magic.H Hilton long a trusted friend of these "ndians describes a ceremony held at night for the purpose of freeing two young men of the tribe from war psychoses taking the form of continual nightmares of battle. !oth had been through the worst of the actions in the :acific. 0overnment doctors had. failed to help them. (he medicine man said that the boys had become Hvictims of newly released spirits from some enemy they had killed. (hese spirits had clamped onto their souls and were determined to live with them and torture them the rest of their lives.H (hey were removed and sent on to the spirit world where they could do no more harm. (he healing ritual began in the afternoon with a ceremonial feast well attended. with a few invited white friends 3never open to the public4. (he place was at a secret ceremonial house hidden in the brush. After dark there was dancing and. chanting 2stomping and grunting 2 and. the cleansing of the place by brushings and wavings of the owl feathers used by the medicine man. (he fire was also cleansed as well as the patients. A number of the chanted HsongsH were HUsungH. 5ed coals from the fire were handled freely. >ne was taken into the mouth by the medicine man and drawing DI

DK breath through the nose and blowing from the mouth he sent out streams of sparks. (hree coals were thus use until blackened 3Hilton was told that handling red coals was HeasyH if one first thought of his hand as getting hotter and hotter until hotter then the fire after which coals could be handled2without burns. He later tried this and found that it worked for him but when he tried to put the coals in his mouth the magic failed.. His "ndian friend explained the failure by saying H8obody sang. &ou canMt eat fire without singing.H He was told that in the fire2eating the coals taste HAust like ice cream 2 but be sure donMt breathe air in through mouth.H4 After holding the brush of owlMs feathers over the fire and brushed both patients repeatedly especially about the head and shoulders the medicine man took them in turn blowing into the patientMs mouth. nostrils and ears then sucking at a point between the eyes and removing his mouth with a loud smack to spit out what appeared to be a wiggling white worm 2 which was thrown into the fire. When this had been repeated for both patients they were again brushed with the feathers while they remained kneeling. A short speech was made to them and the cure was complete. H(hey slept well that night and have not been bothered since H writes #r. Hilton. H*all it what you may psychology hypnotism suggestion black magic or white whatever it was 2 it workedB Army and navy hospitals are fun of patients today suffering from the same mental ailments which wither medicine nor psychology have been able to cure.H

#ax $reedom =ong

Huna !ulletins 1,ID21,E1

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BULLETIN X. June 1, 1949. Pg. 1. For Huna Research Associates. (Experi enta! "or# "ith Huna.$ Ho!!y"oo% &tation, 'os Ange!es (), *a!i+. Fro Max Free%o 'ong, P.,. -ox ()./,

*HA5=ES W. GE88 arrived in =os Angeles on #ay +-rd as planned and brought with him the copy for the fire2walking report booklet 2 also a mass of fascinating material that fairly cries to be included but for which there is no room. With a simple directness that is far more impressive than any effort to impress he has laid before us the findings of the testing of the fire2magic. He has offered no fancy theories but what he has to tell after being initiated into the art leaves one gasping mentally. At the meeting of the Aohn Anderson 0roup on the night of #ay +Kth he held us all for over two hours while he /uietly and methodically showed us what a vast and mixed field of material stands before us in :olynesia. He showed us the many mistakes that had been made thus far by investigators because they could not avoid translating the :olynesian lore into Western thought. (he thing that has been missed is the psychology of the ancient :olynesian culture. What has seemed to be a hit2and2miss way of life from a social angle is really based on a system so old and so intricate that it avoids detection by DK

D. the investigator. He overlooks vital actions and. reactions because they are so taken for granted by the native :olynesians that they do not think to explain them to their visitor. $ollowing the Guda !ux fire2walking tests which shook the psychological world tests were made with Hussain who failed to avoid small burns himself and whose performance was bettered by one of the men engaged in the testing. (his brought the decision that there was no magic at all in the performance and that anyone who had the courage to try could fire2walk over live coals or heated stones. $or the next twelve years the matter was allowed to stand. (he professors and their friends were satisfied that they had explained away the most spectacular psycho2religious performance to be found in world history except in the phenomena of Spiritualism. 8ow in the &ear of 0race 1,I, H5A *harles W. Genn has literally tossed the /uestion back into the fire. #ore than that he has gone behind the scenes and has given us the picture from the angle of the fire2walker and in doing this has in%ected into the problem /uestions which reach out into unexplored and hardly known corners of the field. (he actual phenomenon of fire2walking begins to dwindle in importance as we find ourselves asking whether there are HgodsH and whether they actually do HdieH if not worshiped by their devotees. &es the Ceil does seem to be thinning very fast between this level of consciousness and the next. Work will be done to see how much can be crowded into the booklet and later we will be able to announce the publication date. W"(H (H"S !9==E("8 comes two sets of #iscellanies :apers written in response to /uestions which have come up in the H5A letters and which may be of general interest to all. Also included is a sheet used in the new =essons and which points up certain angles of approach. EJ*E==E8( 5ES9=(S W"(H ("E !>JES A87 (HE :E879=9# are being reported from far and wide. (hese mechanisms offer the best way yet to get down to a working ac/uaintance with the Aunihipili 2 our H0eorgeH. Geep your pendulum down to not more than -+ inches from fingers to lower end even less if the pendulum is heavy enough to exert a Hpumping upH action on your fingers like a child standing in a swing. (#H0 results are sometimes ama)ing 2 growing steadily better. #$=.

Editor: "f you would like to explore the theories regarding $irewalking two generations after #ax $reedom =ong visit this link: http:FFgroups.google.comFgroupFfirewalking

Seven Steps of =earning

#any people study things like Huna 8=: and Hypnosis and get optimal results in the Hreal worldH 2 manifestations of abundance and fullfillment of all of the promises inherent in these practices. (hey experience changes in their lives that can only be described as HgreatnessH. &et twice as many people study these things and sadly get nothing more than a little intellectual knowledge on something they find interesting. 8o real change takes place in their lives. D.

DE What makes the difference< (here are E steps: 1. Study +. 9nderstand -. :ractice I. Apply K. *alibrate .. Ad%ust E. Apply 3&es " know I and E are the same. (heyMre supposed to be4 5epeat these steps often enough you become 9nconscious *ompetent 6 you begin to operate in it without having to think about it in total effortless unconcernB #ost folks never make it past step 1. (hey open up the box listen to the *7 pop a 7C7 in and say Hhhmmm thatMs really interestingH !ut thereMs something different about the people who #anifest An >verflow >f 0reatness. (hey work their way through and reach the first and then second HApplyH stage. At that point an ama)ing thing happens 2 life becomes like a dream. &ou start attracting what you want rather than chasing after it like a lovesick puppy.

+P 0rand in +P 7ays< SimpleB

Andrew Scott speaks: 7ear $riend =ots of people have Hmoney issuesH and lots of people %ust have HissuesH in general do you agree< =etMs clear the clouds on the sub%ect once and for all okay< "Mm going to share with you some ideas about making money from the H#artial #asteryH course. As a sad indicator of the weakness of the world today some people ask if there are Hguarantees.H (he answer is absolutey 8>. (here are no guarantees whatsoever. &ou may not make a dime using my ideas. "n fact if youMre the type of person who needs a guarantee you shouldnMt even be on this mailing listB HereMs why: DE

DD 5eal Gahunas know the only guarantee they have in life is the man they see in the mirror. And a true Gahuna wouldnMt have it any other wayB So letMs put it on the table right now: #aking a lot of money is simple. 5eal simple. So is doing most things in life that you really want to do but arenMt doing. So why arenMt you doing it< Well the answer to that is simple too. "tMs literally Mhiding in plain sight.M "f you keep doing what youMre doing youMll keep getting what youMre getting. 7oes that make sense< "tMs going to take a change in the inner man to manifest a change on the outer man. And if youMre reading this thereMs a good chance that youMre part of the Warrior class and not the :easant class. "f youMre part of the Warrior class you probably know deep down that there are - things that should be in place in your life 3if theyMre not already4: 14 &>9 control how much money you make not your MbossM +4 &our only true MbossM is &>9 -4 &ou can create income while retaining your freedom to pursue any endeavor you choose and live exactly how you want to.

(here are a few exceptions where one can accomplish this while working for others if they remain ob%ective and have the Warrior mindset but not in most cases. " personally donMt believe you should ever have to leave the house to make a six2figure income. And " donMt believe you should ever have to MinvestM anything significant to get started. So /uite simply in %ust a few minutes on the first 7C7 or two of the #artial #astery course. " show you how to potentially make V+IP PPP a year without investing a penny. All you need is a phone line and an internet connection. "s it spam< "s it stuffing envelopes< "s it some other stupid MschemeM< 8o f2ing way. :ardon my french but " HA(E scams and schemesB How about one simple little way for you to easily make a potential V1 PPP bucks a day no sweat without ever leaving the house< 8ow if " gave it all away here you wouldnMt need to Mget those 7C7sM would you< So "Mm gonna have to hold out on you for your own good. !ecause thereMs more much more than you could ever imagine waiting for you in the #artial #astery course. And when you see me describe it live on camera youMll know that every word "Mve said here tonight is (59E. "n fact if youMre reading this and youMre not: a4 Working at home for yourself and b4 #aking at least V1PPP.PP profit per day DD

D, then Myou need these 7C7s.M "tMs that simple. Would you take my word for it< "Mll prove it to you right now. Aust do two simple things: 1. M>rder the #artial #astery 7C7 courseM right now. &ou can get it by clicking here http:FFwww.kahunaenergetics.comFandrewscott.html +. (hen " want you to save this email. After you watch the first 7C7 come back and read this email and tell me if what "Mve said wasnMt all true. *ome back and read this and honestly tell me you donMt have the potential to make 1 PPP a day without leaving the house even if not using my ideas then at least using the insiration and catalyst thinking you find in #artial #astery. " 7A5E youB Why would " be willing to put it on the line like that< !ecause every word "Mm saying here " mean in all seriousness and is as 5EA= and (59E as you can get. (here is not one word of hype in what "Mm saying to you right now. 8ot oneB And for those of you who are already making more than V+IP PPP per year 3or even if youMre not4 "Mll show you how to potentially make a #illion on the same 7C7. Am " serious< " am 7EA7=& serious. "Mm not going to !S you and tell you how easy it is. "tMs gonna take a little hard work but not too much. >h youMre also gonna have to change your thinking a little bit and have some self2discipline to work at home a few hours a day. Some people canMt handle not being supervised by someone else. (hey need to be told what to do and be managed by others. So if youMre not used to being in charge of your own time all the time you will need to exercise a little self2control.

Aust a little. *an you do that<

Who "s 5esponsible $or &our 5esults "n Huna< Andrew Scott Speaks: " almost thought about titling this email ;" 7on't Want &our !usinessB? !ecause y'know what< "f you're a certain type of person " 7>8'( Want &our !usinessB Here's what " mean: Cince and " had a few in/uiries about yesterday's email titled ;+P 0rand in +P 7ays Simple? =aughably these folks wanted to know if there is a ;guarantee? that they could make +P 0rand in +P 7ays. D,

,P ShockingB =et me make something clear right now: " cannot guarantee you'll make any money at all. &>9 are the only guarantee of any money you'll ever make in your lifetime. 8ot me not anyone else not any idea or concept. "t's strictly up to you. And that my friend is the very key to your success. "'ll explain why in %ust a minute but first 2 "n a way it's sad that " need to say this in the world we live in today. "t's a sad testimony to the ;herd? and ;dependent? mentalities in people today. "f you are one of those people please do 8>( buy my productsB :eople are so used to having others look after them that they take no personal responsibility. (hat's why most people are broke struggling or stagnant 6 they abdicate power to others rather than looking within and changing the inner man which changes all the results outward. >n the other hand it's a good thing that " included that disclaimer. (hat way it's in &>95 hands as to how you use the information and what you expect from it. "t's E8("5E=& up to you. " know as for me personally " wouldn't want it any other wayB And " know any (59E Gahuna wouldnMt want it any other wayB And that's the beauty of it. &ou should be able to look in the mirror and say ;if it's going to be it's up to #EB? (hat's the type of person who wins %ust about every game he playsB "f you're not that type of person " 7on't Want &our !usinessB "n marketing 1P1 they tell you to fill your ads with testimonials. And " do have loads of testimonials from satisfied customers. #y web designer twisted my arm to put a few up on my website but yMknow what< " donMt believe in HmarketingH at all " believe in simply telling it like it is. #y products are %ust like " write about. "f you like what youMre reading youMll =>CE my products. 7oes that make sense< :eople who need Hloads of testimonialsH and Hsocial proofH clearly are Hgroup2thinkers.H And do Hgroup2thinkers ever really make it in this world< >f course notB (heyMre known as Hthe massesH or HsheepH and theyMre broke and lead /uiet lives of desperation. !ut the Winners in life who think for themselves see what they want and (ake ActionB (hey step up and go for itB (hose are those rare individuals who arenMt afraid to try something new and theyMre the ones who make the world go Mround. And they put what the learn to 9SE in their livesB And (HA( is exactly how results manifest in your life. And who does it< &ou do. (hatMs the beauty of itB 8ow (rue Gahuna can SHA5E "7EAS with a group and get learnings from a group but they donMt make buying decisions based on a groupMs opinion. ,P

,1 (hey let their higher intuitive spirit tell them what they need. (hey are not Hgroup thinkersH by any stretch. (he group thinkers are actually the type of people who ;need? the #artial #astery course more than anyoneB !ut that's the funny thing about people 6 they buy what they want not what they need. "f people bought what they needed the nightclubs would be empty and the Huna classes would be held in stadiums. When " see something " want and " know it will do me some good " step up and go for it as if " ;needed? it. " make it happenB !ut not only that 2 " value and use the information 6 rather than letting it sit on the shelf. And so my life gets changed for the better and " learn and learn and grow and grow and get better and better and stronger and stronger. How about you< Are you ready to learn and grow< Are you ready to ;take personal responsibility? and make the transition to Warrior< "f so #artial #astery is clearly for you. &ou can grab your set here while it's still available www.kahunaenergetics.comFandrewscott.html or call Cince now at 12KE-2DP-2,1PI Sincerely Andrew Scott

Where 7o &ou Want (o !e A &ear $rom 8ow<

Andrew Scott Speaks: (he #artial #astery special offer is over in about a week. After that the price more than doubles. When " made a special offer like this to my clients a year ago literally do)ens of them contacted us asking Hwhy didnMt you tell me<H and Hcan " have it at the discount price<H Sadly we had to say no. We keep our word around here and a deal is a deal. So if you havenMt done so yet you really owe it to yourself to at least read all about #artial #astery has to offer on CinceMs website www.kahunaenergetics.comFandrewscott.html >r %ust pick up the phone right now and call him 12KE-2DP-2,1PI (he clock is ticking and by taking action now you save almost DPP bucksBB 8ow please do me a favor. Ask yourself this /uestion: where will you be in a month six months and even a year from now< ,1

,+ Will your personal life improve dramatically< Will you be richer healthier stronger more loved more motivated and have better relationships with every person you know< Will you become the kind of naturally :eaceful and 0raceful &et :owerful Warrior that radiates :ower and demands respect and attention everywhere you go< (hatMs the way it should be. And if youMre smart enough to order the #artial #astery *ourse Hright nowH thatMs the way it will be. " see it happen to my students all the time whenever they walk into a room full of people. (hey radiate confidence and energy 2 and A((5A*( ECE5&(H"80 and ECE5&>8E (HE& WA8( like a magnet. Aust "magine what you can do once you get the skills on these 7C7sBBB !ut the only way itMll all come true is if you 0E( (HE#. "t means doing something different for a change. "f you donMt do something different a year from now youMll be in the same old position youMre in right now. 8>W "S &>95 *HA8*E to turn it all around. Why are there so many people stuck in a rut they canMt get out of< "tMs either because they donMt act due to imbedded beliefs 3and theyMre too afraid or too negative4 or they donMt know what to do. (hey donMt have the knowledge so they do nothing. &ou may have friends like this. "f you try to change your life theyMll discourage you. (heyMll say Hthat stuff doesnMt workH or HyouMll never be rich. "tMs impossible in todayMs worldH or they say Hyou canMt get hot women like that only if youMre rich.H (hey may even laugh at you. !ut let me ask you this: Are they successful< *an they effortlessly attract the soulmate of theyMve dreamed about< Have they honed their body to be a lean mean killing machine< *an they masterfully develop perfect personal relationships with everyone they know< 7o they have more energy than they know what to do with< (hen who are they to talk< "tMs easy for folks who havenMt done %ack shit to be pessimistic about possibilities isnMt it< And yMknow what< A year from now theyMll be in the same rut theyMre in now. !ecause theyMre too damn negative or foolish to take action. &ou see action is the answer to the number one /uestion any true Gahuna must ask him or her self: How do you move from your current level to a level of success you never dreamed possible< !y taking action. "tMs that simple. 7ecide to take action Hright nowH and your life changes foreverwww.kahunaenergetics.comFandrewscott.html Honestly this is all simple stuff once you know what to do how to apply things in the right way and have the energy to do anything you want. And thatMs exactly what the #artial #astery course does for you. &ou may notice on CinceMs website it says HHuna is based on..plain common sense as indicated by observable factsH (hatMs because Cince understands what itMs all about 2 itMs about actually ,+

,HApplyingH this stuff in the real world because thatMs how you 0E( (HE 5ES9=(S &>9 WA8(. (here is no other way. &ou must apply it. So hereMs the deal. normally " charge V1I,E for this information and plenty of people are more than happy to pay that. !ut " wanted this information available to A== of the >hana truth2seeking sincere people who know the real deal. Cince and " have made this so ridiculously affordable at V.,E itMd be %ust plain foolish to miss out. We did put a time2line on it as a reward to those who follow our advice and have the wisdom and motivation to Htake actionH.... and that time2line ends Sunday Auly 1st %ust seven days away. (he business information alone in the #artial #astery course contains material that many consultants are charging V+ PPP to VK PPP for a two day seminar. And thatMs only on the first + 7C7sB "n the whole course youMll get 7C7s brimming with hidden secrets of Spiritual :ower *hannels :ersuasion Seduction *overt "nfluence 8in%a #ind *ontrol Hypnosis Health #arriage and $amily Strengthening...and #>5EB #artial #astery really is Hthe atomic bomb of all #astery courses.H "t will change your life forever 2 you are getting (HE !ES( life has to offer from the Ancient #asterminds who mastered life itself. (he bottom line< At over half2off the regular price itMs a G"==E5 7EA=B And please do me favor. *ould you order right now< http:FFwww.kahunaenergetics.comFandrewscott.html "Mm afraid that if you wait youMll either forget or youMll put it off and miss out on a huge savings. And then what else will you miss out on by not taking action and changing your life< "f you donMt take action where will you be a year from now< WouldnMt it be better to be able to look back a year from now and say H" did itB " really did itB A year ago " was in a rut now "Mm living at my full potentialB =ife is #agicBH 8othing feels better than being able to do that. &ou know what "Mm saying here is true. *all Cince at KE-2DP-2,1PI or click here a new life awaits you http:FFwww.kahunaenergetics.comFandrewscott.html Sincerely Andrew Scott

Why =et "t :ass &ou !y<

Andrew Scott Speaks: ,-

,I "f someone said to me Hhey thereMs these great new 7C7s that show you how to: 2 #aster your body mind and spirit 2 0et anyone to do anything you want 2 9nfair mental defense secrets using hypnosis nin%a mind control and secret tactics 2 How to make V+IP PPP working at home sleeping in without investing a dime 2 How to instantly change your past and create your future like a genie in a bottle 2 How to turn yourself into a HSuper2Hero youH in %ust a few days and never be weak afraid or defeated again 2 (he Secrets of (he Samurai X 8in%a and how to apply these secrets to your entire life for "nstant Cictory 2 (he Earliest >rigins and Strategies and (actics of the "ndian (hugee and *hinese !andit *ults and how to use this knowledge to dominate any field help any friend or defeat any foe.... and #>5E #>5E #>5EBH ....what would " say to them< "Md say HWow that sounds CE5& interesting. Where do " get it< "Md be a fool to pass that upH And if they said Hyou can get it at the Huna >hana site http:FFwww.kahunaenergetics.comFandrewscott.html or by calling Cince at 12KE-2DP-2,1PI .....but the deal is itMs no longer available after midnight on Saturday. !y #onday for sure itMll be gone and youMll have to pay twice as much in fact #>5E than twice as muchBH "Md have to say to myself Hwhy let it pass me by<H And then "Md click the link and order http:FFwww.kahunaenergetics.comFandrewscott.html >r pick up the damn phone and call Cince at 12KE-2DP-2,1PI !ecause the only way to lose is to do nothing. Sincerely Andrew Scott

How (o !uild &our >wn "nfo2:roduct Empire

Andrew Scott Speaks: ,I

,K Here we are %ust - days away from the deadline to get the #artial #astery course for over2half2offB (o salute Cince the >hana and all of you guys who have been bombarding me and Cince with orders phone calls and emails "Mve decided to give you yet A8>(HE5 $5EE !>89SB &ou see many folks often ask 2 MHow did you build your information product empire<M So " decided to share my secrets with my "nner *irlce #embers. And now with the good people at the >hana 2 that means &>9B " mean have you ever thought about what it would be like to work for yourself selling your own information products on sub%ects you are passionate about< >ne of the greatest things about this isnMt %ust the money and status 2 itMs being able to do something you really love instead of %ust clocking in at a %ob because you Mhave to.M 7oes that make sense< (hatMs why " decided to share my secrets on a *7. "t will answer all of your /uestions about this business and "Mll share all of the ups and downs "Mve had along the way so not only do you learn from my success but you learn from my mistakes as well so you donMt have to repeat themB " also give insightful commentary on some of the all2time info product greats and masters including 7an Gennedy 5oss Aeffries 7oc and #att $urey. Even if youMve never considered selling your own info2products if you know who these guys are youMll absolutely =>CE this *7B !ut there is one favor " have to ask of you alright< :lease be patientB " am out of town at present and (om 3the guy who runs my office4 is working around the clock to prepare your shipments. "s that fair< Alright then. &ou know you canMt ever get a deal like this anywhere else except from Cince and >8=& until this Saturday nightB www.kahunaenergetics.comFandrewscott.html "f youMd rather order by phone you can call him at 12KE-2DP-2,1PI 8o listen: "f you get CinceMs voicemail leave him a message and heMll call you back. What "Mve learned about Cince is that he spends most of his time doing Huna research that benefits A== of usB !ut no matter what you do donMt put it off any longerB >n Saturday at midnight the over2half2off #artial #astery deal and all of the $ree !onuses are >CE5. "Mll tell you about the $ree !onuses one more time and then "Mm heading to bed. Here they are: How (o (ell "f Someone "s =ying 7C7 (he H#ental Warfare SecretsH -2*7 *ourse ,K

,. (he H#aster Geys (o 9nstoppable *onfidenceH *7 (he H#astery Geys (o 9nlocking All (hat &ou 7esireH 7C7 And 8>W strictly for my Huna friends only the HHow (o !uild &our >wn "nfo :roduct EmpireBH (here you have it. 5emember if you Hwant this nowH youMll need to click here www.kahunaenergetics.comFandrewscott.html And Cince (om and " all ask that you be :A("E8(B (hese life2changing materials are worth a very short wait >G< 0oodnightB *all Cince at 12KE-2DP-2,1PI before Sunday at ,:PP:# or click here www.kahunaenergetics.comFandrewscott.html $or now Andrew Scott

Superior :ower X Skills

Andrew Scott Speaks: !y now youMve probably heard about my H#artial #asteryH course. :eople are calling it the best damn course on the planet period. "t really is the deal of a lifetime because a course like this can /uite simply change your life forever. What it comes down to is this: #artial #astery gives you :ower X Skills that are unparalleled unmatched and damn near unstoppable. #artial #astery combines the secret wisdom of the ancients with the cutting edge mindsets and techni/ues of today. All in a way that an old #aster would absolutely love it but even a -rd grader could still undertand it. And frankly once you have it you are never intimidated by anyone or anything again. 8ot the competition not your boss and certainly not the hottest women. "n fact once you discover the secrets in #artial #astery your attract and manifest whatever you want. $or once in your life wouldnMt you like to be at that point in all of your affairs and desires< (he answer is &es And "magine now having these :owers X Skills and doing them effortlessly all while easily magneti)ing those around youB ,.

,E " see it happen to my students all of the time whenever they walk into a room full of people. " want you to have these same powers and skills. (hey are yours here for the taking. *lick here and grab your set now. " :5>#"SE &>9 you will be glad you did http:FFwww.kahunaenergetics.comFandrewscott.html &ours "n Warrior Wisdo

WhatMs Holding &ou !ack<

Andrew Scott Speaks: When youMve got resources from the Huna >hana like 5ev. Cince Wingo his Secrets of the Gahuna #ind course Andrew ScottMs #artial #astery course and more #ore #>5E... ..well with resources like this all " have to ask is 2 Hat this point whatMs holding you back<H Have you ever heard the term Hyou can lead a horse to water but you canMt MmakeM him drinkH< Well do you Hknow whyH this timeless statement is still applicable today< !ecause of the ages2old human e/uation: folks are full of doubt and lingering instead of %ust Hgoing for itBH &et an ama)ing thing happens when you stop thinking and simply start 7>"80 2 =ife !ecomes =ike a 7reamB &es " mean that very seriously. HereMs why: " started out on a spiritual search studying every spiritual book " could get my hands on and listening to self2improvement tapes when " was 1D years old. :ete my best buddy in high school laughed at me saying H&ou donMt need that crap. What a %okeBH (hat was 1,D,. !ut apparently the only %oke was the one :ete was playing on himself. &ou see at that time he was working at a paint store as an assistant manager. 0uess where he is now: yep you got it managing a paint store for a small wage. HeMs a good man a decent fellow and a fun friend. !ut he imposed limits on himself through narrow2 mindedness doubtfulness and cynicism. And so nearly +P years later :eteMs doing the same thing and hasnMt gone anywhere. He doesnMt own a home he still rents. HeMs never found a beautiful soul2mate %ust casual convenience dates with no real substance. He still scoffs even now. And thatMs another age2old human e/uation: stubborn pride. We want to be right so rather than open up to the possibility that new information can change our lives or that our ,E

,D lives even need changing we simply sit on the ball. And lo and behold life passes us by. !ut look at me in contrast to my friend. " started seeking knowledge at a young age. " knew there was more out there to know than what was being offered to the general public and " intuitively sought out information that would give me an edge and help me con/uer life. And so " con/uered life in a huge wayB &ou can read much of my life story right here http:FFwww.kahunaenergetics.comFandrewscott.html (he point "Mm making now is availing yourself of these products can change you life dramatically %ust as it did mine. WhatMs holding you back from doing so< "s it doubt and lingering< "s it stubbon pride< Are you pinching pennies< Whatever it is itMs time to cast it aside and step up and take action because you and " both G8>W with absolute certainty that the horse #9S( drink to Survive and :rosper. (hereMs no other way. &ouMve found water now. (he next step is up to you. http:FFwww.kahunaenergetics.comFandrewscott.html Sincerely Andrew Scott

$inding &our 7evoted Soul #ate

Andrew Scott SpeaksH $or Aust + more days #artial #astery is still available. "f youMve thought about it the time to take action is now http:FFwww.kahunaenergetics.comFandrewscott.html "tMd be one of the best moves you could ever make period. 8ow many of you will find their lives changing for the better almost instantly after watching the the Spirit 5elationships #anifestation portion of the 7C7s. "tMll be as if youMve awoken from a foggy sleep for the first time and youMll see life in a whole new way and 0et "nstant 5esultsB And not only do my years of studying the Ancients in the #artial X #ental Arts influence this material but so do my intuitions and observations from a very early age. HereMs what " mean: #y uncle 5ob is a great man. A loyal devoted and honorable man. HeMs a no2 !.S. guy full of wisdom compassion and humor. !ut like most men when it comes to the area of women he was beaten. His first wife left him and his + small children claiming she was off to change the world. His +nd wife *arolyn over +P years ago left him because she was Hunhappy.H Since they had a child together he would see the +nd wife fre/uently and sometimes they would still sleep together ,D

,, even though the +nd wife actively pursued other relationships 2 even marrying and divorcing twice moreB While her interest in 5ob was only as a HfriendH and a casual infre/uent lover 5ob cared deeply and hoped for a 7evoted soul2mate. As the years progressed 5ob held onto hope with an aching heart while *arolyn traipsed about on her own mindless directionless life eventually marrying for a fourth time....will it be the last< :robably notB 5ob and many sincere people like him were fooled by what " call a Hpassive pleaserH 2 someone who will please you as long as they donMt have to be active only passive. And as their whimsy and apathy move them on the one who was true is left out in the cold. " tell you right now my friends when it comes to a mate 8ECE5 hold on to HhopeH 8ever< 8everB When you HhopeH for someoneMs affections you are transferring control to (HE# placing you at the mercy of (HE"5 whimsyB And since most folks donMt know what the hell they really want anyway thatMs a very dangerous place to beB 5ob lost +P years holding on to hope. +P years he could have been spent with a perfect 7EC>(E7 and aggressively eager2to2please soulmateB +P &ears wastedB " say Hreverse the tablesBH and "Mll be showing you very specific techni/ues for doing that. (he funny thing about H5eversingH 3youMll hear about it in #artial #astery 7C7s4 is that the less you want them the less you need them the more they WA8( &>9B And knowing that you only want someone who matches your S>9= criteria the deep universal bond of true love of all three selves together you never settle for less again. EverB &ou never have to compromise because because youMve learned the true attractor fields for the perfect S>9=2mateB 3they call it HSoulH #ate for a reason you know4. "n the #artial #astery course " show you how to transfer control of this destiny (> &>9 in a very rapid fashion. http:FFwww.kahunaenergetics.comFandrewscott.html :lease remember this my >hana friends: "f someone isnMt sincere genuine real and solid they donMt deserve your attention and energy. (hey are Henergy vampiresH who drain you of your life force. (hatMs why #agneti)ing what you want is Cital. And thatMs exactly what youMll learn in #artial #astery. " leave no stone unturned in dealing with all of life from the High Self. (here is still hope for 5ob and for anyone who HgetsH this message. " donMt care if youMre ,P years old these secrets will help you not only get what you want but GEE: what you want and not have to worry about it or yearn for it any more. "snMt it time for life to be that way< http:FFwww.kahunaenergetics.comFandrewscott.html

,,

1PP #ahalo Andrew Scott

An >pen =etter (o Andrew Scott

Hi this is (om :arks. " run the office for Andrew Scott. Andrew is out of town. !efore he left on $riday evening he told me to remind Cince to take down the H#artial #asteryH over2half2price special offer from the Huna >hana website this weekend. Andrew comes back late #onday evening and if you know anything about Andrew you know that you donMt want to let him down. !ecause Andrew is the kind of guy who will never let you down. "tMs about honor. &ou may remember back in +PPI when we first offered the #artial #astery course to a select list of AndrewMs clients 3!ack in the good old days of MvhsM instead of MdvdM4 We got so many orders we literally sold out almost overnightB And then Andrew said Hno moreH because he had put a time limit on the offer. Aust like thatB 7o)ens of people even long2time clients were still trying to order lined up with money for us in their hot little hands and Andrew said HnopeH. " remember pleading with him. " said HcMmon give me a breakB All these people are gonna miss outB And all that moneyBH !ut Andrew stood firm on the time limits of his offer. And yMknow "Md be lying if " said it 7"78M( piss me offB !ecause it did 3and it still does4. !ut one thing "Mve learned about Andrew itMs that whatever heMs doing he does 1PPPY. "f he says he gonna do it he does it. And when he left $riday " asked him Hwhat if any orders come in before you get back<H He looked at me kind of annoyed and said HdonMt bother me with that stuff 2 "Mm headed to the airport. Aust make sure " donMt see it up (uesday morning when " get back to the office.H (hen he was goneB " think that might mean he was giving me a break. (hen again maybe not. " really couldnMt tell. He was in a hurry to get to the airport and maybe he didnMt remember what day the offer is actually supposed to end: SundayB !ut since the site is still up "Mll do my part and remind Cince to take the special offer down on #onday afternoon. " donMt think "Mll be in hot water if you Hstill want to orderH http:FFwww.kahunaenergetics.comFandrewscott.html Aust 7>8M( try it on (uesday >G< 1PP

1P1 #atter of fact "Mm gonna let him know " sent this email so itMs totally open because darnit Andrew you didnMt say " *>9=78M(B &ou said HdonMt bother you with this stuff.H So "Mm not bothering you with it. "Mm taking care of it and itMll be down by (uesday morning when you get back %ust like you asked. &ou can even click right here and see for yourself Andrew. (he #artial #astery half2price offer will 8>( be there (uesday morningB An >pen =etter (o Andrew Scott Hi this is (om :arks. " run the office for Andrew Scott. Andrew is out of town. !efore he left on (uesday evening he told me to remind Cince to take down the H#artial #asteryH half2price special offer from the Gahuna Energatics website this weekend. Andrew comes back late #onday morning and if you know anything about Andrew you know that you donMt want to let him down. !ecause Andrew is the kind of guy who will never let you down. "tMs about honor. &ou may remember back in +PPI when we offered the #artial #astery course to a select list of AndrewMs clients 3!ack in the good old days of MvhsM instead of MdvdM4 We got so many orders we literally sold out almost overnightB And then Andrew said Hno moreH because he had put a time limit on the offer. Aust like thatB 7o)ens of people even long2time clients were still trying to order lined up with money for us in their hot little hands and Andrew said HnopeH. " remember pleading with him. " said HcMmon give me a breakB All these people are gonna miss outB And all that moneyBH !ut Andrew stood firm on the time limits of his offer. And yMknow "Md be lying if " said it 7"78M( piss me offB !ecause it did 3and it still does4. !ut one thing "Mve learned about Andrew itMs that whatever heMs doing he does 1PPPY. "f he says he gonna do it he does it. And when he left (uesday " asked him Hwhat if any orders come in ove the weekend<H He looked at me kind of annoyed and said HdonMt bother me with that stuff 2 "Mm headed to the airport. Aust make sure " donMt see it up #onday morning when " get back.H (hen he was goneB " think that might mean he was giving me a break. (hen again maybe not. " really couldnMt tell. He was in a hurry to get to the airport and maybe he didnMt remember what day the offer is actually supposed to end: (hursdayB !ut since the site is still up "Mll do my part and remind Cince to take the special offer down this weekend. " donMt think "Mll be in hot water if you Hstill want to orderH http:FFwww.kahunaenergetics.comFandrewscott.html

1P1

1P+ Aust 7>8M( try it on #onday >G< #atter of fact "Mm gonna let him know " sent this email so itMs totally open because darnit Andrew you didnMt say " *>9=78M(B &ou said HdonMt bother you with this stuff.H So "Mm not bothering you with it. "Mm taking care of it and itMll be down by #onday morning when you get back %ust like you asked. &ou can even click right here and see for yourself Andrew. (he #artial #astery half2price offer will 8>( be there #onday morningB http:FFwww.kahunaenergetics.comFandrewscott.html Sincerely (om :arks

=ast *hance $or #artial #asteryB

Hi (om :arks here. 5ev. Cince got on my case this morning with an early morning phone call. He litterally dragged me out of bedB Cince isnMt about to let me sleep in when " made such a !"0 mistake on the last broadcast HAn >pen =etter (o Andrew ScottH &ou see " didnMt put the link to the Huna >hana #artial #astery special offer. "nstead " accidentally put a link to an >=7 #artial #astery offer at the full price of V1I,E.PP 7uhB &ou can image how some >hana folks felt when they were expecting to get the get over2half2off price of V.,E.PP a low2low price that is >8=& for the >hana. Sorry CinceB And sorry my >hana !rethrenB HereMs the letter again with the correct link in it. 5emember Andrew is back in the office tomorrow afternoon and this offer must come down by the time heMs backB An >pen =etter (o Andrew Scott Hi this is (om :arks. " run the office for Andrew Scott. Andrew is out of town. !efore he left on $riday evening he told me to remind Cince to take down the H#artial #asteryH over2half2price special offer from the Huna >hana website this weekend. Andrew comes back late #onday evening and if you know anything about Andrew you know that you donMt want to let him down. !ecause Andrew is the kind of guy who will never let you down. "tMs about honor. &ou may remember back in +PPI when we first offered the #artial #astery course to a select list of AndrewMs clients 3!ack in the good old days of MvhsM instead of MdvdM4 We got so many orders we literally sold out almost overnightB And then Andrew said Hno moreH because he had put a time limit on the offer. Aust like thatB 7o)ens of people even long2time clients were still trying to order lined up with money for us in 1P+

1Ptheir hot little hands and Andrew said HnopeH. " remember pleading with him. " said HcMmon give me a breakB All these people are gonna miss outB And all that moneyBH !ut Andrew stood firm on the time limits of his offer. And yMknow "Md be lying if " said it 7"78M( piss me offB !ecause it did 3and it still does4. !ut one thing "Mve learned about Andrew itMs that whatever heMs doing he does 1PPPY. "f he says he gonna do it he does it. And when he left $riday " asked him Hwhat if any orders come in before you get back<H He looked at me kind of annoyed and said HdonMt bother me with that stuff 2 "Mm headed to the airport. Aust make sure " donMt see it up (uesday morning when " get back to the office.H (hen he was goneB " think that might mean he was giving me a break. (hen again maybe not. " really couldnMt tell. He was in a hurry to get to the airport and maybe he didnMt remember what day the offer is actually supposed to end: SundayB !ut since the site is still up "Mll do my part and remind Cince to take the special offer down on #onday afternoon. " donMt think "Mll be in hot water if you Hstill want to orderH http:FFwww.kahunaenergetics.comFandrewscott.html Aust 7>8M( try it on (uesday >G< #atter of fact "Mm gonna let him know " sent this email so itMs totally open because darnit Andrew you didnMt say " *>9=78M(B &ou said HdonMt bother you with this stuff.H So "Mm not bothering you with it. "Mm taking care of it and itMll be down by (uesday morning when you get back %ust like you asked. &ou can even click right here and see for yourself Andrew. (he #artial #astery half2price offer will 8>( be there (uesday morningB http:FFwww.kahunaenergetics.comFandrewscott.html Sincerely (om :arks :S 2 !ecause of my earlier typos Cince is not taking the offer down until tomorrow afternoon. &ou still have %ust a little time left 6 use it wiselyB http:FFwww.kahunaenergetics.comFandrewscott.html

1P-