HUNA

COURSE
2
 T A B L E   O F   C O N T E N T S
 

Letter No. 1.   INTRODUCTION: A Simple Experiment of Natural Law.

                        The "Secret" of HUNA. How We Proceed. HUNA Works.

                        "The Great Invocation."

Letter No. 2.   What HUNA Is All About. "Psychic Ability." Conscious and

Subconscious Minds. The Third Part of Man. The Invisible Pattern:

Aka or Shadowy Bodies. Mana or Vital Force. "The Ten Elements

of Huna Psychology" (chart)

Letter No. 3.   Accumulating a Surcharge of Mana. An Action of the Mind.

Mana Rises Like a Fountain. A Physical Stimulus...or a Mental Attitude.

A Sense of Well-being. Mana and Miracles. "Let the Rain of Blessings Fall." Suggestions
for Study.

Letter No. 4.   "Accumulating and Using the Mana Surcharge" (Complete Text

of Book, Mana or Vital Force, by Max Freedom Long): Life and

Mana. Accumulating a Surcharge of Mana. The Pendulum Test.

The Ferson Method. Magnetic Pull Test. Breath and Mana.

"Let George Do It!" Mapping the Future. The Thought-Form Mold.

Dr. Brunler's Method. "Dividing the Water." A Definite Ending.

                        Importance of Physical Stimuli. When the Mind Wanders. Recharging the

                        Batteries. Guarding the Mana. Potentized Mana. The Necessity of Mana.

Letter No. 5.   The Basis of the Prayer-Action. Three Steps. What's New in Huna.

"Changing the Future."  An Indian Prayer for Meditation.

Letter No. 6.   For What May We Ask?  Normal Living: Three Levels. ASK--the First

Step. Group Work. Drifting. Guidance. Serve to Deserve. Visualization.

3
 A Word of Caution. Summary of the HUNA PRAYER-ACTION.

Letter No. 7.   REVIEW OF FUNDAMENTALS:  Huna's Great Secret. Is Huna Too

                        Complicated? The Basics. The Time Element. The Many Terms for Huna.

Letter No. 8.   Three Unique Huna Concepts. Unblocking the Path. Illustrations from the

                        Telephone. NO HURT-NO SIN. Guilt Feelings. An Individual Matter.

                        The "Twinge" Method. Renegade Memories.

Letter No. 9.   Clearing the Path (continued). Kala/cleansing. Physical Ritual.

"The Small Complex."  Effective Prayer.

Letter No. 10. Designing the Thought-Form Picture. Verbal Description. Visualization.

                        Growing the Seed.

Letter No. 11. Three Levels of Consciousness. Yoga and "Union." "Direct Dialing."

Letter No. 12. Normal Living in Every Way. Guidance. Intuition. Patience.

4
 LETTER OF INTRODUCTION
 

Dear Huna Student:

Welcome to the course on the Fundamentals of Huna psychology.  Max Freedom Long, who
researched the ancient Huna system for over fifty years, called Huna "a psycho-religious system." The
reason is, he said, that "it includes so much that has always been considered a part of religion. However,
I consider Huna a science in the strictest sense of the word." The word "science" (from Latin, scientia)
means knowledge, and implies a systematized body of knowledge, presumably useful. The science of
psychology and the science of psychism are not a part of religion, which has to do with reverence for
gods or with the fear and worship of them.

There are some areas of Huna (reference to prayers, for instance) that sound "religious."  Max
Freedom Long quotes a definition of religion by Professor Paul Tillich of Columbia University :

"Religion is the relation to something ultimate, unconditioned,

transcendent. The religious attitude is consciousness of dependence,
surrender, acceptance." (SSBM, p. 310)

Huna therefore may be called a science rather than a religion, because it has almost nothing of
religion, as thus defined, in it. Huna falls into the area of psychological sciences--the study of the
complete make-up and function of the individual (the psyche). In "modern" psychology there is a curious
anomaly in the claim that psychology must have nothing whatever to do with the "psyche." What I
mean, therefore, by Huna Psychology is a practical system of knowledge of WHAT YOU ARE, what YOU
as a whole person consist of and HOW you can fulfill your ultimate potential by understanding and using
that knowledge for more abundant and effective living.

What makes it HUNA psychology is that we are using as our frame of reference the Ancient
Wisdom derived from the actual practices of the rigorously trained specialists (kahuna) of old Hawaii,
knowledge which the "modern" psychologist has only come to recognize in recent years-or even yet
does not recognize. As a case in point, no one apparently even heard of the subconscious mind (at least
in academic circles) or even suspected its existence until Sigmund Freud wrote of his "discovery." Yet,
the kahuna[1] of ancient Hawaii knew not only of its existence, but its special and important functions
and how to harmonize it with the other functions of his psychological make-up. The word "Huna" means
secret. So, you are studying here the SECRETS of ancient psychological wisdom.

Although Huna is not a religion--nor even "religious" in the usual sense of the word--it is
certainly not in conflict with whatever your religion is. The word "religion" (derived from Latin, religio)
means "to bind," that is, a set of beliefs to which one is bound. That means DOGMA (authoritative
beliefs which are not to be questioned, thus literally binding the believer to that particular religion).
Huna asks, not that you "believe" anything or accept any dogmatic statement because I, or Max
Freedom Long, or anyone else may say so; but Huna asks simply that you put the principles to work for
yourself. Test them, if you please!  And WHEN you find that they are valid and workable, make them a
part of your regular, normal way of life. Knowledge of Huna will help you understand yourself, as in the
much quoted but so often misconstrued Socratic maxim,

"Know Thyself."

5
  

And as a consequence of knowing yourself, great light of understanding will be thrown upon
every part of your life--personal relationships, job, religion, your family and friends, your health (mind
and body), and recreation, to mention but a few of the many facets of daily living.

Keep in mind that your real religion is what you ACTUALLY believe, not merely what you profess
to believe. And what you really believe comes from your personal experience.

In the very first page that Max Freedom Long wrote for his Huna research associates, he said:
"As you must know, the very fact that you have claimed a part in this work sets you off as one in a
thousand. Only a very few are able to stand on their own feet and make a calm study of what seems to
be contrary religious or psychological beliefs. The vast majority of mankind become frozen mentally into
the mold of one religion or other, or of one scientific approach. And, once their minds are set in those
molds, they become blind and violently antagonistic to all that does not agree."

A note should perhaps be added here about any supposed association that Huna might have
with "magic," especially since popular references sometimes refer to "Huna-magic"--or "kahuna magic."
Since the word "magic" (except in reference to professional, stage magicians) has extremely negative
connotations associated with it, to the extent that it has become almost synonymous with the term
"black magic," I'll simply state that there is no connection whatever and that Huna is the very antithesis
of such practices. You will learn at once that the basic tenets of Huna are "NO HURT - NO SIN" and
"SERVE TO DESERVE." Restated, this means that the only sin is to hurt someone intentionally (including
yourself) and we should be of service to others in order that subconsciously we will feel that we deserve
the good things of life ourselves. The motto of the Huna philosophy, then, is

"The Hurtless and Helpful Life."

 

I won't go into details, but I can explain that technically the word "magic" refers to the use of
the powers you possess to gain something which you desire. Hence the idea arose that the "magician"
acquired certain "supernatural" powers which he made use of to obtain BY FORCE certain favors from a
divine or "supernatural" being--and since this is supposed to be impossible with man's ordinary abilities,
the practice was considered to be "magical" or "miraculous." How different Huna is! You will learn to
use "powers" that are quite natural to you (but perhaps latent and unused up to now) for the purpose of
fulfilling desires or obtaining certain "favors"--but it will not involve the use of "supernatural" force
against a supernaturally divine being. Only by failing to understand how this is accomplished can any
"magical" qualities be attributed to Huna.

When received by mail, the procedure for these lessons will be as follows: On the Monday after
your enrollment was received, this Letter of Introduction was mailed along with the first lesson (Huna
Letter No. 1). Huna Letter No. 2 will be mailed next Monday. Lessons are mailed only on Mondays, so
that you should receive another lesson about the same time each week. Monday holidays may delay
some letters an additional day. The entire course may be completed in three months. This course is
designed to be as complete as possible without the necessity of additional study materials. References
are made to the works of Max Freedom Long for any who would like to go beyond the scope of the basic
course. Often the Huna books have been read before starting the Huna Course. Some read and reread
the books, then find that the course puts everything they have studied into focus and then they are able
to put Huna to very practical and personal use.

I recognize that every one of you will be a unique individual and will respond in a different way
to the ideas presented here. I consider that very desirable--for as Max Freedom Long said, "You are one
in a thousand--or maybe a million." I have deliberately not required regular reports of your studies and
exercises, and am not asking you to send in answers to questions. Ultimately what you gain from this

6
study will depend entirely on you--what you put into it. Any comments you may wish to make, or
sharing of your experiences, will be welcomed and appreciated.

Detailed suggestions for study will be given in Huna Letter No. 3. But before you start the first
lesson, I will make a very brief suggestion. Find a quiet spot, where you will be comfortable and free
from disturbance and distraction (as much as possible in these hectic days) for about fifteen minutes.
Then take up the first lesson and begin.

And as you study, always remain

                                                                             I Ke La'a Kea

                                                                                    In Huna Light,

                                                                                    Dr. E. Otha Wingo

P.S. A convenient way of keeping your lessons together is to get a loose-leaf notebook binder
and punch the sheets to fit. You can then keep the lessons intact and add your own notes on additional
sheets. If you receive these lesson as a digital file, you may print each lesson as you receive it or study
from the computer screen, as you prefer.

7
8
 Huna Letter No. 1
 

Dear Huna Student:

 "Take a deep breath!" How often we either say that or do it automatically, when we are about
to undertake some important task or face some difficult decision. In these lessons you are about to
undertake one of the most important and practical studies you will ever follow. What you learn here will
give you a new outlook on life and enable you to fulfill your ultimate potential in the course of your life. I
said enable YOU--for whatever you learn, you must use it, if it is to be of any benefit to you. You w ill
learn principles--with simple, practical ways of putting them into practice on a daily basis. Do not expect
to hear fancy promises about developing superhuman, psychic abilities, and performing some
stupendous, miraculous deeds by supernatural powers. Some of the things you will learn to do will seem
like miracles, but when you do them, you will understand the vital principles upon which they are base d
and will see that they are possible for anyone who understands the fundamentals of Huna psychology.
Now--did you really take that DEEP BREATH? That was no figure of speech for illustrating this lesson or
getting your attention. It was the basis of one of the natural laws or principles which you can use to
accomplish many desirable things for your life. It will help in the usual sense as you undertake this study.
But the reason why taking a deep breath helps will be explained and how the principle can be developed
for additional accomplishments.

So, let's start again. TAKE A DEEP BREATH (or another, if you followed the instructions above).
Actually, the first step in taking a deep breath is to exhale as completely as possible and then draw in the
breath. This time breathe in as deeply as you can--very slowly, without becoming too uncomfortable,
hold, and then EXHALE SLOWLY.

We have a hint about breathing in the Chinese acupuncture and meridian therapy. A man
should breathe while thinking of the breath as coming from above. A woman should breathe while
thinking of the breath as coming from below. This is a secret whose importance cannot be overly
emphasized.

Sit back in your chair and feel the tingle of exhilaration as you release some of the tensions of
the day. In our modern fast pace, a great many tensions build up, even if you are the calm and collected
type. Sitting quietly in your favorite chair is relaxing, but even then there are the customary noises of the
household--electric motors from the refrigerator, the air conditioner or furnace, the hum or ticking of
clocks, the distant noises of automobiles--the list is endless. But as soon as you took that first deep
breath, there was a hint of the calmness that you need. You should now experience a feeling of
relaxation, probably very slight, just enough to tease you into wishing for more. At the same time you
will have a sense of alertness! It may require another slow breath, or several, before you begin to feel
some of these effects. Stop now and try it. [Start by exhaling as completely as possible to emp ty the
lungs.]

· SLOWLY take in air until the lungs are

   filled.

· Hold the breath for a few seconds, just

   until it becomes slightly uncomfortable.

· Release the breath very slowly.

9
 

Let the release of the breath symbolize to you the releasing of such tensions and troubled
thoughts as might have been wearing you down a few minutes before.

Remember again the tendency to "take a deep breath" when we start something--and then to
proceed with an attitude of "Here goes!" Public speakers, actors, singers frequently tell of the necessity
of taking one final, deep breath before beginning a lecture, dramatic scene or a song. A well-known
opera singer told me recently that after many years of intensive training she had at last discovered the
secret of singing properly. "It's all in the breathing," she said. Not a very new idea, is it? But this was not
the usual "breath control" advocated by most singing teachers. She had learned deep breathing and
now felt so confident in the use of her vocal talents that she said, "I now know that when I sing a note, it
will be exactly the one I want to sing. I know what it will be before I sing it. I previously always wondered
if I would make it on those high notes. Now I have control of my own vocal apparatus!"

Now, don't get so relaxed from the two or three deep breaths that you go to sleep! Strangely
enough, in addition to the release of tension, there is a sharpened awareness--but it is not forced. So,
use that additional degree of awareness to keep your attention on what we are discussing.

I want to assure you also that you will not be subjected to an intensive regimen of exhausting
exercises, deep breathing or otherwise. This is not a system of "yoga" and we are not seeking an
"exalted psychic state" nor one of semi-trance. At all times you are to remain consciously at the controls
in everything you do, learn the principles of how the laws of life operate, and how you can consciously
use this information to fulfill your potential and attain your aspirations. Any "psychic" development will
be a very natural concomitant of your study of Huna. And the basic idea behind yoga, i.e., "union," is
touched on in a fascinating way.

In these letters of instruction on the fundamentals of Huna psychology, I will emphasize the
practical application of basic Huna principles. It is important to know the principles in order to
understand why Huna works. But our primary consideration will be to show you THAT it works, and
HOW you can use Huna in your own life. I want the discussion of Huna to be as personal as possible and
therefore I am presenting these lessons in the forms of letters to students. This way, I can write to you
informally, as well as individually.

The word HUNA originally meant "secret." It is an ancient Hawaiian word and refers to the
Ancient Wisdom which once was passed on only to specially chosen students of the great masters of
ancient times. This important knowledge is therefore not exclusively "Hawaiian" in nature, but belongs
to all peoples and all languages. But much of the recovered "secret" knowledge was coded into the
language of ancient Hawaii and Huna is still a good name to identify the system of psychology, i.e.,
knowledge of the complete make-up of a person. The most important thing to remember about Huna
("The Secret") is that there are now NO MORE SECRETS. So-called "occult" (=hidden) schools still try to
keep everything secret from all except their particular adherents. I believe that everything can now be
told. Nothing in these lessons has to be kept secret from anyone. You m ay freely share any ideas or
principles or methods which you learn here. Huna is not occult; not mysterious; not "secret" anymore.

I should point out to you that there is a sense in which some systems of knowledge are in a way
"secret"--that is, to anyone who does not understand the basics of the system. Abstract mathematics
remains a dark secret to those who do no t know the basic principles of math. Nuclear physicists can talk
to each other in a "language" which the "uninitiated" (unlearned in physics) cannot comprehend. The
conversation would not be understood by anyone who knows nothing about nuclear physics. It would
sound like a coded or secret language. Any specialized area of knowledge is a sort of code. Huna is open
to all and its principles can be used by anyone. But it will remain "secret" to those who will not try it,

10
who will not investigate it, and who will not even allow for the possibility of any useful, psychologi cal
knowledge beyond their own experience.

Huna was originally such a specialized system of knowledge and was kept strictly secret by
those who possessed it. Ancient Hawaiian kahuna ("Keepers of the Secret") passed on the knowledge
only to specially chosen students, usually a son or daughter. The basic ideas were hidden in ordinary
words with coded meanings--thus the words could be worked into the chants, poems, and traditional
myths and thus preserved. These secrets were almost lost. But through the discovery of a code d
language the fundamental system of Huna psychology recovered. This was accomplished by Max
Freedom Long, who found that the meanings of ancient Hawaiian root words contained within them the
elements of man's psychological make-up, together with an explanation of how man can function most
effectively when those elements are working harmoniously together. The story of this discovery is a
fascinating one, but it will not be reiterated here. It will be summarized later, but the complete account
may be found in The Secret Science Behind Miracles, by Max Freedom Long. I highly recommend this boo
k and suggest that you obtain a copy and read it for some very interesting and informative background.

I was impressed by a statement made by Max Freedom Long on the first page of the first
bulletin sent out to the Huna Research associates, in February, 1948:

You will smile understandingly when I, in my endeavor to coach you

in your part of the experimental project with Huna, state things as
facts, for you will know that I do this to make simpler the
presentation of what I think the kahunas considered facts. In acting
as coach, I presume to do so because I have studied Huna longer and
more fully, not because I desire to have you cease to be the calm
judge of all the materials which we will handle together and try to
evaluate (my own extra-Huna conclusions and tentatives not
excepted).

I too will speak in positive terms, for it is not necessary to pause for approval or confirmation at
every point. Truth will be intuitively recognized, if you are ready for it. Otherwise, no amount of
argument will convince you. Truth is understood on a spiritual level and, when a person is ready, the
truth will be recognized instantly and used. This presentation of the basics of Huna is like planting a seed
(we will use the idea of "seed" in a very significant way later). Some p arts will be grasped immediately,
while others will not be recognized until after some lapse of time. Therefore, I urge you to accept as
truth only that which you can prove for yourself in your own experience. Accept nothing as final until
you have proved it, but, if you are wise, you will profit by the instructions and experiences of those of us
who have gone this way before. Be willing, for the time, to let me point the way. Fol low the road signs
and markers until you are able to demonstrate for yourself the truths I am passing on to you, as they
were passed on to me by those who went before.

The most significant discovery you will make is the fact that Huna works! The crucial test of any
system of thought is whether it works. "The proof of the pudding...," you know. So try it and see if it
works for you. Potentially, it will work for everyone! You will learn how to make it work by using the
knowledge of how the human being functions--how YOU function, mentally, physically, and spiritually.
What may be even more important, you will learn why it may fail to work for some, and how that failure
may be overcome.

What Huna offers is the understanding of yourself and the knowledge of how you can achieve
an effective and harmonious way of living. It is more than a theory or philosophy, though. It means that
you can develop to the point that you can attain your goals, obtain your desires, and overcome your

11
problems and difficulties (untangling social and financial difficulties, solving personal problems) and
making a better future for yourself and for others.

That's why Huna is considered by most to be a Way of Life. In the next letter, I will give you a
brief survey of the important, fundamental concepts of Huna. Meantime, take a moment here and there
to try the simple relaxation suggestion given at the beginning of this letter.

Until then, remain

I Ke La'a Kea
In Huna Light
Dr. E. Otha Wingo

12
 Huna Letter No. 2

Dear Huna Student:

 
If you will take just a minute to relax, after taking a deep, slow breath, accompanied by the
proper thought about the direction of the breath (as suggested in the first letter), you will find that these
instructions will be much easier to comprehend.
Now, I want to give you some of the highlights of what HUNA is all about. Huna is a practical
system of psychology long used by the kahuna of ancient Hawaii , who for centuries kept it as their
carefully guarded secret. Huna (the Hawaiian word for "secret") was the name given by Max Freedom
Long to the psycho-religious methods used by the kahuna, or keepers of the secret, in performing their
particular kinds of miracles or magic.  Some of these miracles were healing the sick, untangling financial
and social difficulties, solving personal problems, and changing the future for the better. It was Max
Freedom Long who ferreted out these once secret methods and made them widely known throughout
the world by means of his books and bulletins. His search began in 1917, when he first went to Hawaii as
a teacher. His first report of his discoveries appeared in 1936, when his first book, Recovering the
Ancient Magic, was published in England . Since that time the theories and methods of the ancient
kahuna have been researched and experimented with by the hundreds of Huna research associates
throughout the world, who worked with him in testing out the principles. What we now call the Huna
System is based on over seventy years of research and testing, preceded by another fifty years of
preliminary investigation by Dr. William Tufts Brigham, founding curator of the Bishop Museum.
Today, there are no secrets. This is a point that cannot be emphasized too much. The principles
of Huna are open to all who are willing to investigate for themselves and use them. Huna is not an occult
system, that is, hidden from all but a few favored adherents. It is based on knowledge of human
psychology and of how the various parts of the human personality function. When you understand how
the psyche operates, you are able to help it function properly and with greatest effectiveness. Huna
emphasizes normal living in every way. Huna is not an attempt to restore an ancient Hawaiian system
nor are we reverting to an old way of thinking that is primitive and behind the times. The kahuna knew
phases of psychology that are only now becoming recognized by the academic world. In fact, some areas
of the Ancient Wisdom are not yet recognized officially. What we are studying, rather, is a very
advanced system of knowledge that has been in existence and in use a long time. It was re-discovered in
coded form in the ancient Hawaiian language; thus Max Freedom Long called it a RE-covery rather than
a discovery, and extensive research has uncovered traces in most of the religions and literatures of the
world. We are using the lore of the Hawaiian kahuna as a Frame of Reference for the techniques.
I am frequently asked, "Is psychic ability necessary for the use of Huna?"  Perhaps this question
has occurred to you. No, it is not necessary or even desirable to develop psychic ability in order to gain
the most important benefits from Huna. Such ability is natural to everyone and is developed to a greater
extent by some, while in others such qualities are latent, or unrecognized (although used quite
naturally). What people generally try to   develop   in this area, usually with emphasis on certain
phenomena, is not to be encouraged. We should develop all our potential abilities, psychic and
otherwise, in a very natural way, and not make of them a means of wielding power over others because
we   have the gift. This is a misuse of what is natural in everyone.
Since the principles of Huna involve the study of universal laws and principles, most people
discover that the intuition (a word meaning literally, the teacher within) becomes strong and a sort of  
psychic   or spiritual awareness develops. This awareness is the by-product of profound study in any
area, such as astrology, or the Tarot, or Huna. The study of Huna is particularly effective in the
development of natural, psychic ability, because you also gain an understanding of how such abilities
work. But these abilities are not really EXTRA-sensory (outside the senses), nor are they super-natural
(above the natural). ESP is now much more accurately described as   Extended Sensory Perception.
 
 
 

13
YOU ARE MORE THAN A BODY.
 
Because you are conscious of your own existence, you realize that you are alive and that a
process of thinking is taking place. You are aware of your body and its various functions, both voluntary
and involuntary. The part of you that is aware of these things (the real YOU, so to speak) enables you to
be conscious of the fact that you exist as a spiritual or psychic   person   in addition to the body in which
you seem to live. I t is natural, therefore, to speak of YOU and your body as two parts, whether they are
actually thought to be separate or not.

 
CONSCIOUS--AND SUBCONSCIOUS MINDS.
 
At times, you may speak of   having a little talk with yourself, in order to make up your mind
about a decision or to work up courage for something difficult, or frightening, or at least unpleasant.   I
told myself there was nothing to worry about, we might say. Or, in trying to make a decision, we have a
little conversation with ourselves and mentally list the pros and cons of the alternatives. It is as if one
part of us argues for one side, while another part comes up with arguments for the other. Whether we
consider that there are really TWO of us there inside our minds or not, at least it seems for the moment
that two separate minds exist. At the time the function of the mind is dual and not single. Since
psychology recognizes a subconscious part of the mind, whether as a separate mind or specialized
function of a single mind, it is natural for us to state, therefore, that there are two minds or psychic
entities. For the purpose of discussing the psyche (the focus of the study known as psychology), we may
speak of two minds or two selves" the conscious-mind self and the subconscious-mind self. It is the
conscious mind which the kahuna called uhane (or the Middle Self), the part of each person that is
conscious of individual existence and has the ability to reason. The subconscious mind was unihipili, or
the inner self. This is the one we have a little talk with. It is often called the "low self" in the writings of
Max Freedom Long, but "low" has no reference to rank or importance, but only to the fact that it is
"below" the level of consciousness (the literal meaning of SUBconscious) and has its bodily center in the
solar plexus (at the umbilicus), therefore "below" the head, which is associated with consciousness).
Other terms are basic self, inner self,  real self, or companion self. We often still use Max Freedom
Long's term, Low Self, but there is a trend to use BASIC Self among Huna students.

 
THERE IS YET A THIRD PART OF MAN.
 
 The third part is the High Self, called aumakua by the kahuna of old Hawaii . This is sometimes
called the "superconscious," but writers unfamiliar with Huna may use that word to designate the
subconscious or inner self. The High Self is the older, utterly trustworthy, parental Spirit. The High Self,
in religious terms, is said to have divine or God-like qualities (but is not GOD) or a sort of personal
"Guardian Angel," who helps when requests are sent, but does not interfere if not asked to help. That is
the nature of the High Self, but Huna considers this a part of our individual personality, not a higher
divinity outside ourselves. The High Self is the divine part of us, which has direct contact with God (or
whatever higher powers are needed). In the study of Huna we are studying the make-up of a PERSON.
What you actually believe IS your religion, which is an integral part of your life. The
understanding of Huna psychology will give you significant insight into your religion, whatever it may be.
It is the High Self that brings all desired conditions into reality and gives you the awareness of WHO YOU
ARE.
All Three Selves have their proper part to perform in the life of each of us, and they must work
together to accomplish whatever is desired, whether solving a present problem or trying to work for a
better future. When the three work harmoniously together, things can happen that may appear to be
miracles. But when you know the proper functions of the Three Selves and how they can work together,
the miracles will be seen to be in no way "supernatural."
If you would know what kind of person the High Self is, examine what are known in some
teachings as "divine" qualities and you will get some idea. The High Self expresses all the "divine"
qualities--love, compassion, patience, forgiveness, etc. It is the ideal to which we aspire and it is a step

14
advanced in the mental powers and creative abilities. Actually, our ideal requires that we have all Three
Selves carrying out their appropriate jobs in mutual cooperation and working as a team. 

THE INVISIBLE PATTERN:  AKA OR SHADOWY BODIES.

 
Imagine that there is an original blueprint or pattern, printed on transparent material, which
fits each of the three selves in every detail. Compare this with the transparent overlays used in
encyclopedias to depict the various skeletal, muscular, or nervous systems of the physical body. The
kahuna of ancient Hawaii described the Three Selves of man with their exact duplicates or blueprints,
which they referred to as kino-aka (invisible but real, shadowy bodies). This invisible aka-substance
formed a sort of pattern or "aura" around each of the Three Selves, keeping the blueprint intact, with a
thread-like connection between the Three Selves. Such a bond must be kept strong--the aka-cord
strongly braided--between the Low Self and the Middle Self, and between the Low Self and the High
Self, in order for the three to work harmoniously together.
Since aka has a sticky quality and stretches without breaking, when contact is made between
two persons, a long, sticky thread is drawn out between the two, like a thin spider-web, and the
connection between them remains. Further contacts add other aka threads and these are braided
together into an aka-cord, resulting in strong rapport between the two individuals.
The symbol of the triangle suggests that once all Three Selves are working together, we have
perfect communication among the Three Selves. This is at the heart of the "secret" of Huna. Our task as
Middle Selves (the conscious-mind part of us) is primarily that of learning to work consciously and
properly with both the inner, basic Self and the High Self.
Max Freedom Long states in The Secret Science at Work:
Fortunately for mankind, the normal way of life is one in which all
three selves co-operate and the lower selves invite the High Self to
take its rightful part in the task of living" the High Self receiving its
share of the 'daily bread' or basic mana, and being asked always to
use its superior wisdom and power to guide, heal, and shape the
future in the best possible way. The greatest single discovery in the
life of any man or woman is that there is a High Self. The next
greatest discovery is that in which the method of cooperating with it
is learned and put to use (pp. 94-95).
 
This yoking together of the three selves is what is meant by yoga, which means yoke or union.
Modern psychologists have recognized more than one level of consciousness--but they have
bundled all functions besides the conscious into subconscious (or unconscious) or subjective mind,
ignoring the fact that they were mixing the highest and lowest qualities of mind and putting them in the
same class, while leaving the middle quality by itself. Huna clarifies the distinctive qualities of the Three
Selves.

 
MANA, OR VITAL FORCE.
 
The kahuna recognized the magnetic, attracting force, and the opposite, repelling nature of
vital force or mana. Both polarities are present in all such energies. Unfortunately no detailed exposition
of the subject was left. The force was known as a thing which had to do with all thought processes and
bodily activities. It was the essence of life itself. The kahuna symbol for this force was water. Water
flows and so does vital force. Water fills things. So does Mana. Water may leak away--and so may the
vital force. All thinking involves an "electrical-like" activity of the higher "voltage" of vital force. (Terms
from the field of electricity are analogies only, not specific descriptions.) The kahuna associated all
thinking process with MANA. The Hawaiian word mana'o means "thinking," the -o added to show that
the process is one of using mana to produce thought. As each thought is formed, i t is given its shadowy
body (aka) and is fastened by a thread of the same substance to thoughts which came before it (the
association of ideas in terms of modern psychology). Mana is taken from the food and air by the inner,
basic self and is stored in its aka-body, but it is shared with the Middle Self and with the High Self.
The mana, when used as the life force of the Middle Self, is changed in some subtle way. The
kahuna of old symbolized this as a dividing of the basic Mana into two kinds and called it Mana-Mana.

15
Doubling the word indicates that the Mana is doubled in its power, so that it can be used by the Middle
Self to command and control the Low or Basic Self. This is the force we know vaguely in modern
psychology as "the will." It is also the force which should at all times be strong enough to make the Low
Self carry out every suggestion. It is seldom used in its full strength, and so the inner self gets out of
hand or flits from one activity to another, without carrying out any suggestion or command fully.
In the next letter, I will continue the discussion of the important subject of mana and give you
some detailed suggestions on how to study these lessons. Meantime, study carefully the chart of "The
Ten Elements of Huna Psychology" (see separate file), which summarizes the Three Selves and their
functions, along with the accompanying grades of Mana and aka-bodies.
Until then, remain
I Ke La'a Kea
In Huna Light
Dr. E. Otha Wingo
 

16
 Huna Letter No. 3
 
Dear Huna Student:
 
Mana, or vital force, is very important to the understanding and use of Huna. The nature of
Mana was described briefly in the last letter. Here you will be introduced to the way Mana is increased
for our use. In the next letter, you will be given detailed instructions f or the accumulating and using of
Mana. It will contain the complete text of Max Freedom Long's monograph on this important subject,
which is also published in a book entitled, Mana or Vital Force.

 
ACCUMULATING A SURCHARGE OF MANA.
 
It is not generally known that we can use certain exercises to accumulate a surcharge--an extra
large and powerful charge--of vital energy at any time we need it, providing that we are in fair health
and are not starved. We can use this increased supply of Mana in several very valuable ways, particularly
in healing ourselves and others, and in making a Prayer-Action that will have real power.
 

AN ACTION OF THE MIND

 
The kahuna believed that by an action of the mind (that is, the will of the Middle self) a person
adds to the amount of Mana already created from food and air consumed, by quickening the extraction
process. This theory is supported by our physiologists, who have found that when we digest our food it
is not all used at once, but is changed to glycogen (blood sugar) and oxidized (mixed with oxygen) from
the air we breathe. This gives us such amounts of force and strength as we may need for the work we
happen to do--if this is true (and there seems no reason to question the findings). The Low Self, who
attends to all such matters, can at any time begin to take in more air and cause more blood sugar to be
burned, thereby creating more of that strange chemically-manufactured force we call Mana. The Low
Self learns to increase the Mana in most cases with very little trouble. Add to this the important secret
from Chinese philosophy about yin and yang and the energy called ch'i. A man, they say, originated in
heaven; a woman came from earth. This is simply an abstraction of the polarity of yin/yang and should
not be thought of as a put-down of women. Men therefore should breathe while thinking of the breath
as coming from above, from heaven. Women should breathe while thinking of the breath as coming
from below, from the earth. Since this can be objectively tested, it is found to be accurate. The
accumulation of a surcharge of Mana, or vital force. is accomplished simply by explaining to the inner
self, unihipili, just what it is to do and then asking it to try to do it. To help the Low Self, we can use the
voluntary muscles and start breathing more deeply--in exactly the way we would if we were deliberately
trying to relax, or brace ourselves for some task. This will furnish the air to be used, as well as suggest
what we want done.

 
THE MANA RISES LIKE A FOUNTAIN.
 
The kahuna used the symbol of water for Mana, as I pointed out in the last letter. When they
wished to accumulate an abundant supply of Mana, they breathed deeply and visualized Mana rising
like a fountain, higher and higher until it overflowed. The body is pictured as the fountain and the water
is the Mana.

 
A PHYSICAL EXERCISE...
 
Exercise or any form of physical exertion ALWAYS starts the Low Self to manufacturing more
Mana or vital force AUTOMATICALLY, otherwise we would use up what we have in a few moments and

17
begin to feel faint. Every athlete knows that he can go only s o far and so fast on his first wind, which is
the charge of Mana he happens to have in the body and aka-body at the start. You can see why a brief
warming up exercise is used. But in a short time he gets a fresh supply of strength (his second wind) and
can then keep going steadily and at top speed. It is of course important--for all of us, not just for
athletes--to keep in shape and maintaining a high level of Mana. The minutest movement of a muscle in
the body requires Mana--but does not require noticeably increased breath every time there is physical
activity, because of the normal supply of Mana maintained in the body by the Low Self. Equally
important is kee ping the energy balanced. Again we must lea rn a lesson from the Chinese doctors who
teach how to keep the flow of energy throughout the meridians, so that it does not become blocked and
cause physical difficulties. We cannot go into this fully here, but many books on acupuncture and
meridian therapy explain how to do this effectively. Also, the study of behavioral kinesiology includes
ways of increasing the balanced energy level.

 
...OR A MENTAL ATTITUDE.
 
Instead of exercising, we can assume the mental attitude of one getting set to run a race. We
hold the picture in mind of getting ready to run, we breathe more rapidly and tense up the muscles a
little. The Low Self seldom fails to get the idea then and will begin creating the desired vital force.

 
A SENSE OF WELL-BEING.
 
The individual with a low normal charge-level of vital force has almost always found that he can
sense the addition of Mana after taking on a surcharge. It adds to the sense of well-being, of physical
strength, or will and determination, and it sharpens the mind, makes memorization faster and easier,
and the sense more acute. This can easily be tested by checking the clearer vision or sharper memory
after increasing the amount of energy and balancing it. All evidence shows that the Mana is indeed the
Life Force and that with it the life is strong, while without it the life fades. Without ch'i, you're dead! say
the Chinese.
 
  
MANA AND MIRACLES
 
However, the point that is most important when considering Mana or vital force is that when
one has learned to accumulate an increased supply of Mana, it is possible to use it--with the help of the
High Self--to perform miracles, which range all the way from slow and simple healing to miraculous
changes in bodily tissues and even in the fabric of the future. The High Self contacts us of its own accord
in our sleep, making use (so the kahuna thought) of the connecting cord of aka-body material. Our
thoughts of the day, with our plans, hopes, fears, loves, and hates are examined, taken (perhaps as
duplicated thought-forms) and at the same time vital force is taken. This vital force is stepped up to the
high voltage (using the analogy of electricity) and is used by the High Self to construct a shadowy body,
which will materialize as part of our future. Such thought-forms were mentioned by the kahuna as seeds
and were symbolized as seeds which were vitalized by the High Self and which grew into actualities of
the future.

 
LET THE RAIN OF BLESSINGS FALL.
 
The High Self not only takes from us vital force, but returns a compensating force, which is vital
to our health and well-being. This is pictured as a SHOWER OF MANA, falling from the up-welling
fountain--as a rain of blessings. It is this return flow of Mana-Loa from the High Self, which completes
the perfect triangle of the inter-workings of the Three Selves. Daily contact and hourly Guidance may be
had from the High Self, if asked for.
TRY IT! Use the techniques of increasing the energy in the body by breathing (from above or
below) while using the visual picture of a fountain. The important principles to follow are these:
(1) Understand the Huna techniques thoroughly;

18
 (2) Put them into practice; and
(3) Study and Practice regularly.

Appendix
SUGGESTIONS FOR STUDY
 
This appendix has a suggested procedure for studying these lessons as they arrive each week or
if you received all the lessons at once.
The importance of DAILY study cannot be emphasized too much. It is much better to spend a
few minutes on a lesson every day, gradually "soaking" in the ideas presented, than to rush through the
entire course or several lessons at a time in a single day. Naturally every student will have a slightly
different background and there are many effective ways of studying. Some prefer to have a complete
general reading of the entire course before settling down to work at the lessons one at a time. These
suggestions are given for your guidance, for whatever benefit they may be to you.
I suggest that seven consecutive days be devoted to each lesson, with a short period each day.
Find a comfortable place to sit and relax (but not too much!). Many prefer to set the same period each
day, such as the first things each morning. Some like to wait for the close of the day, when a quiet time
can be found from the distractions of the office or household. Others with m ore sporadic schedules
may wish to find whatever opportunity is offered at various times and it could be different for each day.
The important thing is to find some time and some place that is quiet and peaceful and free from
distractions--and do t his EVERY DAY. Even if it is a short lunch hour, use a part that can be unhurried.
And be sure that this is done daily. Not only is this important for the study of these particular lessons,
but you will also get in the habit of a daily meditation period or quiet time and this will help in making
the principles of Huna a part of your way of life--a natural part.
When you have come to your special place, take a few slow, deep breaths and let them out also
very slowly, almost like a sigh. Then proceed with the lesson. A centering technique is excellent for
settling you down. Here are three techniques:
(1)   Place the fingertips together lightly and rest your hands in your lap for a few seconds.
Be sure the palms to do touch. This centering technique should be a frequent habit during
the day, especially at any time tension builds up from activity or press of the affairs of the
day.
(2)   Another one is to grasp each wrist with the other hand and hold on firmly for about a
minute.
(3)   Running the central meridian is a third technique for centering. This is the conception
vessel of the acupuncturists. You simply move the fingertips of your hand from the pubic
bone to the lower lip and back again. Do this three times, ending by moving the arm
straight out from the shoulder.
 
All these techniques have a calming effect, but more important they balance the mana (energy)
in the body, so that it flows freely. When you have energized and centered, then you are ready to begin
the study of your lesson.
 
FIRST DAY
 
Read through the lesson, simply following the discussion without making any special effort to
remember what is said. Put aside and quietly go over in your mind any thoughts or impressions that
stuck with you. Take particular note of any words or ideas that had an emotional response. You can
easily recognize these by that sinking feeling in the pit of the stomach. Jot these down for future
reference. A few blank sheets of paper or a notebook might be kept with the lessons for any notes, or
you may wish to jot them in the margin where the response was felt. Your reading speed will determine
the time required--but try to read the entire lesson at one sitting without hurrying, except in such extra-
long lessons as Huna Letter No. 4. Allow about half an hour for the response period, if possible. Now
read the affirmation, or meditation, or exercise (if there is one in that lesson) as an end for your study
session .

19
  
SECOND DAY
 
After the preparation of energizing and centering, read through the same lesson again. This
time try to understand everything as you go along, and try to fix in mind the important points that seem
to stand out for you as you read along. Check the list of words or ideas that evoked a twinge of emotion
the day before. Add to the list, if more twinges are felt. Mark any that show particularly strong
emotional reactions. Usually these will be almost imperceptible and you will not be aware of them
unless you consciously try to notice that slight feeling. A few might strike a more vigorous note of either
agreement or disagreement--or simply uneasiness. Read the affirmation as an ending to your study
period.
 
THIRD DAY
 
After the brief preparation, without reading the lesson, think quietly about the ideas that you
remember from the preceding two days. Refer to the lesson if you wish. Some parts might have been
marked with a colored pencil or notes in the margin or on the blank pages. Look at the list of twinge
items. Why did these particular words or ideas cause you to react as you did? See if you can determine
whether these are ideas that you agree with or disagree with--or are in the uneasy category. You may
want to mark them with a plus or minus or other mark of your choice. End the study session by reading
an affirmation, a meditation, or "The Great Invocation." If you have a favorite bit of inspirational writing,
you may want to use it regularly every day.
 
FOURTH DAY
 
By this time the contents of the lesson are very familiar to you. You may be tempted to leave
this lesson and proceed to the next. Even if you do this, starting the study cycle over for that lesson, do
not neglect to review briefly the one you have been studying. Glance over it. It probably will not be
necessary to read it again, but you may do so, if you wish. Use any parts that come to your attention as a
focal point for your thoughts--a sort of meditation. In looking at the twinge items, try to decide whether
they are important or the result of accepting indiscriminately ideas heard from others for many years,
and thus an integral part of the memory and manner of thinking engrained in the basic self. Some will be
found to be worthy of keeping; others will require further examination and may have to be discarded.
End with the quiet repetition of the affirmation you have chosen.
 
 
FIFTH AND SIXTH DAYS
 
Continue as on the Fourth Day, ending with the regular meditation. Keep in mind that
meditation is not spacing not, but FOCUSING on a particular thought. If you have begun another lesson,
review this one first, study the new lesson, and end with the meditation.
 
SEVENTH DAY
 
This may be difficult, but try it. Approach your study session with an attitude of expectancy.
This is always a good approach, but you will try something different today. Your preparation will be as
usual--the energizing and centering suggestions. Now try to pick up the lesson and read it AS IF THIS
WERE THE FIRST TIME YOU HAVE SEEN IT. Observe your reactions to any part of the lesson. You may
find that some of the twinge items no longer cause a reaction. As you read over sentences that are
familiar, try to pick up a new idea or insight--something that was not felt when you read it the first time
or reviewed during the preceding days. Jot down any impressions that come to you. End by reading
again--and anew--the affirmation or meditation you have been using regularly.
The above procedure is merely a suggestion--in case you are not sure how to approach the
lessons. It is always best to work out your own way of doing it. The most important point in the study
suggestions is that you

20
   DO SOMETHING EVERY DAY!
 
 
You may find that more time will be need, or you may go through a lesson quickly and feel that
you have mastered it. Obtain some of the Huna books and read parallel passages. If you feel that some
sections are hard to understand, and rereading doesn't seem to help, go on with the next lesson. Later
you can come back to the unclear sections with more understanding. Often the difficulties will clear up
as you progress with later lessons. It is important that your inner, basic self be reminded of the Huna
principles every day so that you will make them a part of your normal, everyday life. Thus you will be
able to USE Huna to make your life more productive and more satisfying in every way.
 
NOTE ON THE USE OF AFFIRMATIONS REPEATED DAILY:
 
At first, nothing may SEEM to happen, but as you daily continue to use these statements, you
will observe that changes are coming about. Let them come, regardless of what they seem to be. This is
the working out of a part of your freedom from bondage. As you continue using these forms of "fasting
and penance," so to speak, you will notice the breaking up of much that has been unsatisfactory; you
will feel a sense of new-found freedom that will uplift and inspire you. As you get a feeling of inner
freedom and peace, and great inner joy that accompanies it, you are then ready to resurrect your whole
good by affirming,
 
My light now breaks forth like the dawn.
My whole good springs forth speedily.
The Lord now guides me continually
And satisfies my desire with good things.
 
This statement is from a book of meditations published by Unity, whose DAILY WORD is a good
source of inspirational writings suitable for meditation. They are usually expressed in religious terms,
and may be adjusted for your own purposes. This quotation suggests how the use of a beautifully
expressed affirmation (a good, positive statement of what is desirable) can be the focus of your
meditation--one which will result in a feeling of uplift and inspiration. The meaning comes to be
emblazoned upon your Low Self within.
--EOW

21
22
 Huna Letter No. 4
Dear Huna Student:
 
Max Freedom Long wrote three "Lesson/Instructions" bulletins in 1949 for the use of Huna Research
Associates in experimenting with Huna theories. Dr. Long had already added thirty-two years of research
to the groundwork laid by forty years of investigation by Dr. William Tufts Brigham. He had uncovered
the coded "secrets" (huna) in the ancient Hawaiian language. It was through the experimental work of
thousands of Dr. Long's associates throughout the world, directed and guided by Dr. Long, that many of
these theories became established principles. The three instructional bulletins were greatly adapted and
expanded into the book, The Secret Science at Work. The third part, "Accumulating and Using the Mana
Surcharge," remains a very valuable unit for our study, just as it was written in 1949. Because of its
significance, it is published separately as a small book, with additions on the subject of Mana from other
bulletins, which Max Freedom Long sent out. It is included here in full, keeping the same format as the
other LETTERS for your convenience in studying them. Even though its inclusion in full makes this lesson
unusually long, I feel that it should not be divided, condensed, or revised. It is equivalent, in fact, to four
or five regular lessons. You will need to spend more time on it, and you will find yourself coming back to
this lesson again and again. Some references here may require clarification later, but don't be concerned
with those parts now. Study of the Huna books, which are recommended in the article, is of course
desirable, but not absolutely necessary for the completion of this course. You will certainly want to read
them later. And you can make a systematic study of ALL the books by following a "Study Guide for Huna
Teachers," which coordinates all the books with this course. Now proceed with this lesson and be guided
By Huna Light
I Ke La`a Kea
Dr. E. Otha Wingo
 
 
 
 
ACCUMULATING AND USING THE MANA SURCHARGE
 
 
LETTER OF CONTACT
 
Dear Friend and Huna Research Associate:
 
A number of years ago I knew a man who was very successful in buying and selling ranches and farms.
One day I asked him how he came to succeed so well. After some hesitation, he told me that as a young
man he had discovered that certain people were "a power with God in prayer," and that he had helped
these people and in return they had prayed that he be given guidance in his buying and selling. For
twenty years he had been the sole support of a poor widow and her family. She had seldom failed to
"pray him through," but, and this is what I am getting at, on the rare times when she did fail, she
explained simply, "De Lowd jest waren't to home to me fo' some prayers, some times." When I told this
story to my father, he laughed and remarked, "Those times must have been the ones when Monty had
driven too hard a bargain." So, with your attempts to use the Huna Prayer-Action methods, it should be
remembered that in all we do we are part of the world family, and anything that we ask that might take
advantage of another member of the family, will probably get us no opening of the door of heaven
when we knock. One of the great difficulties is to get past the old dog-eat-dog rule of life of the animal
world in which "survival of the fittest" keeps the life strains up to par. As savage peoples, we humans
live much by that law. It is the law of the subconscious spirit in us even now, and we must watch to see
that we train our low self "George" so that he can grow into the more kindly and helpful ways of life that
make the conscious mind or middle self quite different. Small children are animated by the low self and
must be trained from the will to "grab" to the will to "give." Some of us "never grow up," at least in this
respect, and most of us have to examine our lives daily to see that we have not fallen back into childish

23
selfish ness without realizing it. In your approach to Huna you will, perhaps for th e first time, come to
see clearly that as a being of three closely related spirits (low, middle and High) must try to remain
aware of the obligations on each of these three levels of life represented by three levels of
consciousness. Most of us in our approach to religion have fallen overboard with a resounding splash
into the lovely and enchantingly intoxicating sea of High Self ideals, in which we see ourselves giving ALL
and asking NOTHING. Soon we find that this will not work in practice because something has to be kept
for one's own use. Even the wearers of the yellow robe must keep what is dropped into their begging
bowls if they are to eat. So we drop a little of the idealism and wade out to shallower and safer waters
where we give a tenth of our ALL and get along better. Soon we find that even kindliness sometimes will
fail us. We find that someone who is actuated by the law of "Grab " must be met an d dealt with--and in
his own coin. For the moment we fight and struggle in a mud puddle, far from our intoxicating sea of
ideals. And, in this level of living, which we cannot avoid because we live in an animal body, we may win
out or may be beaten badly. A good Huna Research Associate will get on better than most because he
knows that he must function and grow on and through and into all three levels. He knows each level for
what it is, and he does not make the mistake that has been so universal--the mistake of trying to carry
the ideals of one level into the one above or below. He will Serve as best he can, and with great and
impersonal love. He will be kind and helpful. These attitudes cover the two upper levels of living. For the
lower level, he will fight as hard as he can, be it with germs or fire or flood or thief--but while doing it, he
will keep the door open to Help.
                                                                                         --MFL [1949]
  READINGS :
 
From HUNA[1], the pamphlet, check section 2, page 9; and page 15
From SSBM, pages 97 through 99; page 352, center paragraphs; and from the Appendix, pages 389 and
390. Also run through the book and check mentions of mana and its many uses in the various cases
which are discussed.
SSAW, Chapter VI: "Mana and the Surcharge of Mana," pp. 77-83; see also references in the index.
GIL, Chapter 15: "The Breath of Life," pp. 161-168.HCIR, Chapter 7: "The Ha Prayer Rite as the First Great
Mystery," pp. 75-91.
Original references to a booklet on HUNA "the pamphlet" correspond to our reprinted paperback
edition of the book, Introduction to Huna, by Max Freedom Long. References have been added to books
published after this Lesson (which was originally issued in 1949). These are
SSBM = The Secret Science Behind Miracles
SSAW = The Secret Science at Work
GIL = Growing into Light
HCIR = The Huna Code in Religions.
Some pertinent sections from M FL's HRA Bulletins have been added to make this collection more
useful. The entire booklet is available as a separate reprint, Mana or Vital Force and as an e-Book.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

24
   
ACCUMULATING AND USING THE MANA SURCHARGE
By Max Freedom Long
 
 
IN THE PSYCHOLOGICAL RELIGIONS, both ancient and modern (with the exception of Huna) there is little
to be found that gives us a clear idea of the POWER that turns the wheels of life or that moves the
machinery of prayer.
In Christianity there is vague reference to the "virtue" that left Jesus when the hem of his robe was
touched and a healing resulted. In prayer the POWER was ascribed to God ("Thine be the Power..."). No
conscious use of vital force was clearly indicated as a part of the Prayer-Action.
In the beliefs of India , much is said of "prana" (which may have been an idea drawn from a source
similar to that from which Huna was drawn). Prana was held up as a tool of value in the early
Theosophical writings, but later was denied the devotee on the grounds that, to use it for healing,
prevented the "working out of karmic debt through suffering." The shining example of a force of this
kind was found in the legendary "serpent force" supposedly rising at the base of the spine in response to
certain exercises (performed by the purified initiate), and rising in spirals along the spine until t he top of
the head was reached. There the force caused the "open consciousness" and one "saw God." Much has
been added to the older idea of centers along the spine and in the head, so that now the nerve centers
and glands have been pointed out as the parts used in this proc ess of seeing out from the body as from
a window let into heaven itself. I spent several months trying to get proof of these mechanisms when
young and a member of the Theosophical Society. I also tried for some years to find any person who
gave evidence of having learned to arouse and use this force, but without success. While one denies
nothing, one can safely conclude that the use of the specialized forces recognized in Indian lore is hardly
to be expected b y the average student.

The simpler theory is that consciousness (as a Creative First Source) creates FORCE, and from force
(possibly when limited by time-space) is derived MATTER. Our men of science are slowly deciding that all
matter is a form of force, and, if the move in this direction continues the conclusion will probably be
reached that force is a product of some form of consciousness.
In Huna the very practical kahunas[2] decided, it would seem, that our middle consciousness self is
incapable o f understanding the higher forms of consciousness, so need waste no time over anything but
the forces which can be handled on the lower levels--the low and middle vibrations or voltages of mana.
To the kahuna, life was consciousness plus mana plus t he invisible aka substance. When the three were
in and around a living body, the material of the body also became alive, but it died if the consciousness-
mana-aka was withdrawn.
Mana alone was not considered life. It was only the FORCE used by the entity. (Three entities, of course,
and so three manas). The Hawaiian word for "life" is ola. This translates, from the roots "o" and "la,"
"Belonging to the light." The word "light" (as of the daytime) symbolized human consciousness in
contrast with the higher Light of consciousness symbolizing the High Self. (La is daylight, and La'a is the
Higher "Light," the ordinary translation being, "Sacred.") As we see, in this symbolic unit of the ancient
Huna secret, life is made up of consciousness and something else that springs from it: the vital force. In
passing, it may be well to note that the kahunas seemed to have a word for the rather neglected matter
of reincarnation. Like many other matters which t hey seemed to consider beyond the ability of the
conscious mind to grasp, or beyond the powers of the subconscious self to measure in terms of the
senses, they made up a simple word for the fact, and were at no pains to hide in its roots a secret
meaning. The word seems to be o-la-ho-nua, which is now translated as "thoroughly, completely, or
altogether." The roots give us "life" plus "preceding or going before." Breaking down ho-nua to ho (for
ho'o, the causative) and nua, we have "to cause dust to fly in traveling," which is a picturesque way of
pointing to their symbol of the "path" which was the symbol of growth through the many levels of
consciousness as well as of the aka thread and the contact through it with the High Self. (As I now
understand it.)

The union of the ideas of life and mana, in the minds of the kahunas, is to be seen in the word ola-ola,
which is a doubling of the word for "life." This compound does mot translate "more life," it translates,
"To make a gurgling sound with water, as in pouring," and there we have the familiar symbol of "water"

25
for mana. Surely all these many words which tie in to weave back and forth to tell the same story, over
and over, in the same symbols, are not to be tossed aside as of no significance by students working in
this field.
In the presentation of these materials to you, I pointed out the belief that vital force or mana must be
provided by the lower man for the use of the Higher to whom he prayed, so that the High Self would
have sufficient earthy force to affect the dense and earthy level of life.
This idea is unique in the psycho-religions, as I have explained. It is, I incline to believe, the largest third
of the lost key to instant healing. The other two-thirds are made up of the thought-forms of the prayer,
and the part played by the High Selves in building the thought-forms into a reality in the future of the
one making the prayer. (Check the word for this use of the thought-forms, hoana, on the bottom of
page 395 of our text, SSBM. The root ano means "a form," and the roots give us the real meaning of "to
cause a form"--the thought as the form of the thing prayed for--while the external or common
translation is, "To reverence in the highest degree," which is the meaning stressing the devotional side
of contact with the High Self. Another translation is, "to set apart"--as the thought-forms are "set apart"
or "consecrated" by giving them to the High Self. Another is, "To change the appearance or form of a
thing," which is the basic work done by the High Self in changing the crystallized future for us to
something more in keeping with our desires.)

In Lessons I and II (out of print), we have considered at great length the first step of the Prayer-Action,
that of deciding what is wanted. [See particularly SSAW, Chapter VIII, "Making the Prayer of Thought-
Form Clusters," pp. 97-114, and Chapter X, "Summary of the Huna Prayer Method," pp. 127-136.] We
have touched on the careful making of the picture of the desired condition as a means of making the
proper thought-forms to be used as molds into which the future is cast in some mysterious way by the
High Self when supplied with the proper amount of mana.
Roughly speaking, the theory is that the more mana we supply for the work, the quicker the High Self
can answer our prayer. (Provided the thought-forms are properly made and the work is not held up by a
guilt fixation.)
In our experimental work as Huna Research Associates, we are testing this general theory in a number of
direct as well as oblique ways. We never forget for a moment that we cannot be sure of our theories
until we have made them work repeatedly under proper test conditions.
Once the thought-forms were made, the surcharge of vital force was accumulated to have on hand after
the contact was made along the aka thread with the High Self and the thought-forms presented as the
idea behind the action. (Also, as we will consider at length later on in the Lessons, there was a
preliminary cleansing of guilts or guilt fixations--called kala, "to cleanse" or "restore the light.")

 
THE ACCUMULATION OF A SURCHARGE OF MANA:
 
This part of the making of the Prayer-Action consists of:
 
v      l. Deciding what you will do with the surcharge. (In making a prayer to send with a flow of mana to
the High Self, you use the extra supply of mana in a different way than when you place your hands on
someone and give them the mana as a part of "low magic" healing. If you plan only to practice
accumulating a surcharge, you will plan to make a test to see how well you are charged, or you may be
content to do no more than enjoy the benefits of having your normal supply of vital force brought up to
par, or above that. One HRA recently practiced accumulating extra man a each time he looked at a bit of
paper pinned on his wall. He also recharged when driving , each time he was held up by a stop light. The
result was the ability to work much longer hours with much less fatigue than before. There are other
uses which will be discussed later on in connection with other parts of the experimental work.)
 
v      2. Giving the order to the low self to do the actual work of accumulating the surcharge.
 
v      3. Making use of some physical stimulus to get the low self to go to work, or, possibly, to help in the
accumulation. (Exercises or breathing or postures.)
 
            Fortunately, we do not have to know just what the low or subconscious self does when it
accumulates vital force at our command. On the other hand, unfortunately, we cannot be entirely sure

26
that the low self has carried out our orders. For this reason a series of tests has been worked out to
check up. The electronic machines used by some manipulative physicians will show on their dials the
difference between the normal and the augmented charge. The use of a simple pendulum is coming into
th e fore. Or the magnetic pull demonstrated so well by Baron Ferson provides a test where several
people are practicing as a group.

THE PENDULUM TEST

 
This is perhaps the simplest for the beginner. A round button the size of a small marble may be
suspended to a thread six inches long and used. A small pottery marble may be glued to a thread. Or,
one of the best I have found in the home-made line is constructed by taking a piece of sealing wax about
3/4 of an inch long and fastening to one end of it a piece of light string or a bit of heavy thread. The
string is easily fastened to the end of the piece of sealing wax. Heat one end of the wax over a flame,
taking care not to set it on fire, and when it has softened, use the end of a match to push the end of the
string or thread down into the softened wax. Then, with the fingers, squeeze the wax up around the
string to hold it firmly. As soon as it cools, your pendulum is ready to test your charge.
The first step is to determine your normal charge or charge of the moment. Hold the string between
thumb and finger tips about three inches from the wax or button "bob." Keep your elbow against your
side to steady your arm, and hold your free hand, palm upward, under the "bob" at a distance of about
half an inch.

If you are of the usual sensitivity in the matter of pendulums, your pendule will soon begin to swing in a
circle or back and forth, according to your personal vibration (supposedly). As soon as the movement
gets a fair start, begin to count. Keep counting the swings until the pendulum stops or almost stops.
Fifty gyrations above the hand before the surcharge is accumulated is a usual thing with many people.
After the effort has been made to accumulate the surcharge, the number of swings may increase to
from eighty to three hundred. My personal average is about fifty and when charged for prayer work
about one hundred eighty.

Many theories have been advanced to account for the fact that a pendulum will swing in different ways
to indicate different things, but the theories are not important to the student at this point. However, it
may be noted that the ancient art of "dowsing" to find water and for various purposes has a large
literature of its own and is in itself a fascinating study. The low self may be responsible for the swinging
of the pendulum and it may also be actuated in its work by information had through the High Self. Dr.
Oscar Brunler, who has made a long study of such matters, believes that it is the High Self that works
through the low to tell the dowser where water is to be found when the pendulum is swung over a map
to locate the exact place to dig. There is increasing evidence that we can train the low self to get
information concerning the already set or crystallized future from the High Self and to give us "yes" and
"no" answer s to our questions concerning the near future. HRA Edgar W. Block used this method in his
experimentation and was able to predict correctly the outcome of six consecutive basketball games. He
also named the correct score of one game in advance, it being 38 to 32.

If you are unacquainted with the pendulum work, and should you wish to try your hand at asking
questions and expecting the low self to get the answers from the High Self (if relating to the future),
There is nothing against doing so. Try asking questions, the answer to which you know, and observe
what the pendulum does. Once you come to know what it does for "yes" and what for "no," you can
begin practice that may eventually give you a fine tool with which to pry into the secrets of both low and
High Selves. However, take my advice and do not bet on the horses after testing the scratch sheet with
the pendule. If you have ever been well convinced that gambling is not good, your low self will probably
do all in its power to prevent a win. [See SSAW, Chapter II, "Getting Acquainted with the Low Self," pp.
14-32.]
 
THE FERSON METHOD
 
The method of accumulating the "Universal Life Force," which was taught by Baron Eugene Ferson and
which I have described in SSBM, is one that includes a physical stimulus and an affirmation as well as a
self-command. It works very well for most people, whether we believe t hat the force we call "mana"

27
comes from the utilization of the food materials in our own blood stream, or is drawn from some
outside reservoir of force in air or ether.
 
TO USE THE FERSON METHOD OF ACCUMULATING A SURCHARGE OF FORCE, stand with feet very wide
apart and arms extended level with the shoulder, palms upward, if that is an easy and natural position
for you (not important). When this position is taken, hold it and say aloud, "The universal life force (or
just MANA) is flowing into me now. .... I feel it." Repeat this about four times, slowly, and with a pause
of about twenty seconds between repetitions. Expect to accumulate a surcharge, and expect to feel a
prickling in the palms of your hands or in your wrists, to indicate the building up of the extra charge.
It is surprising how quickly the low self learns to respond and collect a surcharge in answer to our desire.
Hardly anyone fails to get results. Some get amazing results almost from the first, and are so surcharged
that their palms and hands seem stiffened, or they may have a "floating" sensation. (Gravity seems
sometimes overcome by such a surcharge. Dr. Hereward Carrington's experiments with the young mam
standing on scales and doing breathing exercises makes good reading. There are many other SPR reports
on similar "levitations".) [See SSBM, Chapter III, for other examples of such experiments. Also, variations
of the Ferson method are described in SSAW, pp. 76 ff.]

 
THE MAGNETIC PULL TEST
 
THE MAGNETIC PULL TEST for a surcharge of mana is made in the following way:
 
v      l. Accumulate as large a surplus of mana as you can.
 
v      2. Have a friend who has not a surcharge stand in front of you, back to you, hands hanging at sides
and relaxed. The distance between you should be such that when you lift your arms you can lay your
hands lightly on your friend's shoulders.
 
v      3. Lay your hands on your friend's shoulders lightly and then slowly withdraw them, pulling them
after you as you take a very slow step backwards.
 
v      4. If you have a large surcharge and your friend has a small, normal charge, your friend should feel a
distinct pull, as of magnet-like force, from your outstretched and slowly retreating hands. If the pull is
great, it may be necessary to catch the friend to keep him from falling backwards. There will be no
feeling of pull on your hands no matter how strongly they "pull." Individuals vary greatly in their
response to this pulling test, and you may find that in a group of a dozen people, one or two will be far
more sensitive than the others, and so, much better to use in making the test. Animals may also be
used, as I explained in SSBM in telling of my tests in which a small dog was pulled back ward several
times despite his efforts to resist.
 
 
THE ROLE OF BREATH IN ACCUMULATING MANA
 
BREATH AND ITS PART IN ACCUMULATING A SURCHARGE is not yet fully understood, but seems to have
a peculiar significance. My personal guess is that the extra mana is manufactured by the low self by
burning foods stored in the body for that purpose.  Such oxidation is going on constantly, but when we
exercise strenuously, we always breathe more heavily and we become hot from the excessive burning of
blood sugars to produce the vital force that enables us to do the work of exercising.
In the usual course of exercise or physical work, only a small surplus of mana is made and while very
large amounts may be made in the course of a few minutes or of several strenuous hours, it is USED UP
as we go along. There lies the difference. In accumulating a surcharge without exercise, the supply is
held instead of being used up in muscular activity. It is, therefore, there and standing ready to hand to
be used in the Prayer-Action, or in laying on hands to treat someone who is ailing.

BREATHING, in itself, is a form of exercise. It involves the use of the chest muscles and especially the
diaphragm, but the production of extra energy by forced deeper breathing is out of proportion to the
additional muscular exercise. From the yoga practices we have learned that we can take deep breaths

28
for a minute or two and feel much refreshed and stimulated. If we hold the command over the low self
to accumulate a large excess of mana and store it in the body (and the low shadowy body or aka), the
full benefit will accrue. The act of breathing deeply, slowly and evenly, will serve as a physical stimulus
to impress the low self that something real is being done (not just imagined), and the additional intake
of air will help the physical process of manufacturing mana. [See below, p. 14, for an excerpt concerning
physical stimuli.]

In using THE BARON FERSON METHOD, I have found that I begin to take deeper breaths almost at once.
The same thing is true when I simply remain as I happen to be, standing, walking or sitting, when I
command my "George" to accumulate extra vital force for a Prayer-Action or other use such as in
telepathic contact and telepathic transfer of vital force and healing thought-forms.
"LET GEORGE DO IT" has laughingly been proposed as the slogan for Huna Research Associates , and it
gets across the idea so well that I am constantly referring to the low self or spirit in us as "GEORGE."
The conscious mind or middle self-spirit-soul (each of the three selves is a "soul" as well as a spirit in
Huna) is a strangely helpless entity.  It cannot control the body except through control of George. It is a
guest in the house and is suspended, as it were, between the low and the High delves, able to do little
for itself, but blessed with its own form of reason and so able to do its share by bossing the job of living,
at least on the lower levels of consciousness.

W e must constantly keep in mind the fact that in Huna everything depends on our ability to guide and
command the low self, once we have decided what is to be done.  In the simple fact that we must "LET
GEORGE DO IT" lies the secret of why our players have been answered so seldom, and why we get such
scant results in our use of the more modern "affirmations," "holding the thought," or "decreeing." Often
the people who are simple and uneducated have much better success with prayers than the highly
educated. This would seem to be because the former are working better with their low self.
EASY RELAXATION needs to be learned if one is to get George to obey and to work smoothly and happily
with us. We have to LET GO in order to LET GEORGE. This is an axiom of modern psychology and it fits
Huna exactly. If you do not believe that you have to give George his head, just try forcing yourself to go
to sleep when you go to bed tonight. You will soon get the idea. All you can do is to get yourself ready,
and then turn the job over to George and fold your hands.

If, after you have taken all the steps and have finished a Prayer-Action, you will remember that you have
done little more than set a pattern of the thing to b e done, and have commanded George to do it, you
will be entitled to a silver star to glue on your Huna Sunday School Attendance card. If you drop off and
take forty winks, awakening much refreshed, you are entitled to a gold star.  If you keep fussing at
George for fear he is not doing his job--just because you can not see or hear him at his work--it will be as
bad as digging up the seeds every day in your garden to tell them to grow. George is like a seed in that
respect. Plant him and let him alone.

*  *  *  *

IN BEGINNING YOUR PRACTICE it is a good thing to decide what you want built into your future and to
write it down. (Writing it down is a physical stimulus of value. The written word impresses the low self,
whereas thinking is usually ignored because it seems to be unreal--just more imaginings or day dreams.)
One maps the future in this way. But, good as this is, the best way in the world to prevent your map
from materializing is to show it to a doubting friend and have him scoff at it. (George is so sensitive to
adverse suggestions!) Follow the old adage: DARE to make your map, DO by taking steps to get it built
into your future and KEEP SILENT about it unless you have a friend who is more convinced of the efficacy
of Huna in your hands than you are. This is where you "go into your closet to pray in secret. (After some
twenty centuries we know Why.)
I have watched the working out of Prayer-Actions for some months, and can now give it as my opinion
that a beginner will do well to take up the things in his map one at a time. If you have to make a half
dozen Prayer-Actions to cover the half dozen items, that is all well and good. Make them. Space your
Prayer-Actions a day apart if you can, but at least an hour apart.
Because I am one who believes greatly in Huna and in the ability of the average HRA to learn to use
much of it, I have been privileged to see a number of maps and to help by making a Prayer-Action on
them. Many a map has read something like this:

29
 "I wish my sight and digestion healed"
"I wish my income doubled."
"I wish my son to pass his examinations."
"I wish to be able to use Huna to heal others."
"I wish to be able to do worthwhile service for the
world."
 
This type of map is good. It is reasonable.  It is one asking for things not difficult to picture and to believe
possible to attain with the help of the High Self.
IN MAKING THE THOUGHT-FORM MOLD into which the desired future is to be cast, figuratively speaking
(we cannot know the exact way in which the High Selves use these molds), we are confronted by the
problem of keeping our thought-forms clear-cut and uncontaminated by doubts, fears, and tag-ends of
other ideas. For instance, in the map above, the work of making a good clear mental picture of the eyes
restored to normal vision, needs to be done without at the same trying to carry beside it, but well
separated, the picture of the digestive organs functioning normally. If, in addition, the picture of the
normalized eyes and stomach was made to include the doubled income, it would become a slight
jumble. Add the other items and the mixture would be anything but clear.

Visualization of the thing desired (one item at a time) should be undertaken long enough before the
actual Prayer-Action to give plenty of practice and plenty of time for a good job.
One may imagine a time in his future (not necessarily a definite time) and begin imagining himself as in
that part of the future and with the desired conditions fulfilled. In the above map one might dwell for
several minutes in the future. One is at home as usual, but can see normally. ONE PROJECTS oneself into
that bit of the future and spends some time enjoying and using t he restored sight. One looks at things
closely, one tells visiting friends how nice it is to see perfectly again. The picture is made as vivid and
detailed as possible, thus stressing the idea of the USE of the normal eyes.
We have all made the mistake of thinking that this visualization is something that can be done at once
and without practice. As a matter of fact, it has turned out to be as difficult a task as memorizing a ten
verse poem, perhaps more difficult. With the poem you have nothing to unlearn before you can really
make progress.
The thing about the normal sight visualization that must be forgotten as a preliminary is the FAULTY
SIGHT. We have found that it takes practice and effort to step into a pictured future and begin seeing
normally. We keep dragging along the eye trouble instead of leaving it behind as we step through into
the future.
It helps mightily to talk confidently and aloud, about the new condition which one is building into the
future in this work of making t he thought-form mold. The talking is a physical stimulus and impresses
the low self. One holds conversations and says to an imaginary caller, "Yes, my sight has been perfect
and normal now for some time, and I know that it will remain that way. I can see as well as I ever did. I
can read for hours. I thank the High Self daily for this great blessing, and I thank the low self for its part
in obtaining it."

Dr. Brunler, mentioned in connection with the pendulum, uses the following method of accumulating a
surplus of vital force. He stands facing the north and rakes the air with his hands, fingers wide spread, as
if using them to pick up vital force from the air.  (As with the "Universal Life Force" of Baron Ferson). The
hands are lifted above the head at the full length of the arms, palms facing forward. The arms are kept
straight and the hands brought down in a sweeping circle with the fingers raking through the air. At the
same time the body is quickly bent far forward so that the hands can continue making their circular
sweep, ending it only when the arms are as far behind one as they can comfortably be brought. This is
repeated briskly from fifty to sixty times while holding in mind the command to the low self to
accumulate vital force. As this is good exercise, the breathing autom atically quickens.
I have not been able to find an exercise or a physical stimulus that may have been used by the kahunas,
although their words used to name the steps in their use of Huna indicate from all angles the belief that
the surcharge of mana was needed. The use of a mental picture for a physical stimulus is strongly
indicated in a word, which means to "rise up like water in a fountain until the water overflows." This
method is a favorite of mine. One sits or stands and begins to breathe more deeply while picturing the
mana accumulating in the body, beginning at the feet and rising until the whole body is progressively
filled and there is an overflow at the to p of the head.

30
The overflow at the top of the head is a very significant symbol, and I make it a practice of instructing my
"George" to contact the High Self when the accumulation is well along. The contact made, I instruct (and
desire) George t o send a flow of the mana to the High Self along the aka thread of connection. This is
where the water "fountains" above the head, symbolically, and when the High Self has accepted the low
mana and changed it to its High Mana (waiola or living water, or actual "holy" water not blessed by
human priest) a part of it is used (we suppose) as requested to further its own purposes and help others
and perhaps help bring better world conditions, the other part is returned to us as the downward fall of
the fountain water, the "rain of blessings" which is requested at the formal ending of every prayer.
When I feel the work of accumulating the mana has reached the fountaining stage, I say to "George,"
"We are now reaching out and making contact with our loving and utterly trustworthy father-mother
parental spirit. We are sending a large part of this extra mana along to it by way of the aka cord. We
offer it as a perfect sacrifice, to be used for the good of all of us or as may be seen fit." (I pause here for
about half a minute to relax and "let go and let George" do the work), then say, "The flow stops. The
action is finished. Let the rain of blessings fall. Au-ma ma (or Amen)." This is the REAL and effective
devotion. It is the only worship that counts, so we learn from Huna.
 
*  *  *  *
 
In all of our uses of mana in Prayer-Actions and in laying on hands, the offering of a part of the mana
(wai-pa: to "divide the water": to pray) is of great importance. This is the secret behind the libations
poured by the ancients before drinking their wine. This is the secret of "Grace before meat." It is the
secret of all offerings and sacrifices, no matter how far they may have drifted from the original intention
of the sages who first discovered the great SECRET in the dim past. We serve the earth and the lower
creatures and they feed us. We serve our friends and they serve us in return. We serve the High Selves
with the worship of the "dividing of the water," and by helping those fellow men about us who are the
beloved charges of other High Selves. Serve others in this way, with generosity and kindliness, and you
make powerful friends of their guardian Aumakua. Conversely, injure others and those same powerful
guardians may take steps to prevent your continuing in unkindness. Be kind-- always.
THE FORMAL ENDING TO THE PRAYER.ACTION may be delayed for as much as an hour after we have
given George instructions and we have our prayer. But the mental and physical relaxation should be
continued during this time in order to give the low self time to carry out our instructions. If we begin
doing other things and thinking of the affairs of the day, the low self is recalled to take its part in that
work, leaving the Prayer-Action incomplete in all probability.
One first makes the mental picture, clear and perfect, of the condition which will be presented as a set
of thought-forms to the High Self to be used in the rebuilding of the future. Days may be spent on the
different items to be used in separate Prayer-Actions.

When the mana surcharge has been accumulated, we hold the command-desire in mind to cause the
low self to contact the High Self by activating the aka thread of connection. We then call up as a
MEMORY the prepared visual picture of the desired condition. This brings into the focus of
consciousness the thought-forms of the condition. We then ask to have the visualized and desired
conditions built into the future so that they will soon appear as realities in the present.
For example, "I ask that this condition of normal sight be made into a reality in my future. I will then see
perfectly and normally in every way, and I shall continue to see perfectly all my life." One may describe
in careful detail the exact condition imagined in the future, repeating almost word for word three times,
with calm force and assurance and confidence in the outcome.
While we are repeating the oral part of the Prayer-Action, the low self will, when it has learned the
work, after some practice, possibly be engaged at the sale time in carrying the thought-forms along the
aka thread, with the flow of extra mana, to the High Self. Or, it may begin this work only after we have
become silent and have relaxed and perhaps said, "All right, low self, deliver our prayer and the mana to
the High Self."

As a rule, in trying to make contact with the High Self, one feels, at least once (perhaps as a given proof
of the completion of the contact) a great thrill of sudden joy, which may have a heavy emotional content
because the low self (it controls all emotions) is involved. The eyes may fill with tears of joy. It is an
ecstatic condition of which the mystics of all lands have left their records. It is very real, quite

31
unmistakable, and greatly rewarding just of itself. It may be a glimpse of a higher octave of the love we
know on this level--the higher and more unselfish love.
Some day, when the practice period is over and one can be sure each time that the Prayer-Action is
completely and properly made, a single request for a desired condition may be enough, and can be
allowed to stand while we wait in full faith and confidence for the appearance of the desired condition.
However, as beginners, we can only keep repeating our Prayer-Actions, each time trying to make them
more perfect, until we begin to get results by way of answers. It takes time. If one begins with simple
things, the answers com e more quickly. I knew an old gentleman, living on borrowed time, and with
one hand tightly clutching the hand of his Aumakua, who was continually losing his hammer or tools
about his work. Invariably he paused to pray to be helped to find the lost tool, and I never saw him fail
to find the lost tool shortly. It appears to be a fact that we are permitted to ask for almost any small
help.

The pendulum may prove to be a great help--if you can get correct yes and no answers to questions
through it. T he low self could tell you whether it had accumulated a surcharge, whether it had made
contact with the High Self, and so on. This use of the pendulum is just being investigated as I write this
advice. It may turn out to be a greater help than is now expected. Remember, always, that we are taking
part in an experimental project. Invent ways and try them out.
                                                                                                       --MFL.
 
THE IMPORTANCE OF THE PHYSICAL STIMULUS
[From HRA Bulletin 27, page 8, March 1, 1950 ]
 
AFTER OBSERVING THE HEALING WORK OF "TED" [a healer not otherwise identified by MFL] for several
weeks, I have concluded that it takes more than a great surcharge of mana to do successful healing. He
naturally registers a large surcharge, and while laying on hands and repeating the Lord's Prayer, his
charge runs up to ten times his high normal, as certified by H. Crozier Leigh, M.D., (see his article-letter
on page 83 of March-April [1950] number of Astrology Guide), HRA Leigh measure d patients after
treatment by Ted and another natural healer with a similar gift, finding that they retained a surcharge of
mana for up to an hour, and that this had excellent healing properties, but that usually the treatments
needed to be continued daily where more than a simple thing like a headache was concerned. My
present opinion is that Ted is hardly skirting on the High Magic of Huna, and that his work under the low
mag ic could be much bettered by training and practice in making the correct thought-form picture of
the healed condition and projecting it on the flow to the patient. So far the part of the physical stimulus
has been almost entirely ignored, and so the effectiveness of the healing greatly limited. When the
healer fills t he patient with mana, little happens unless the patient's unihipili is made very fully and
clearly aware of what it is to do with that mana by way of correcting the physical ills. All the rituals of
the older churches and of the kahunas were aimed at impressing the low self. It is not enough to lay on
hands and repeat the Lord's Prayer. The patient's "George" has usually learned to rattle off that prayer
and to expect no result because of the rattling. Its very lack of success with that prayer in the past serves
to set up a barrier against help that may be offered at the moment by the High Self.

Prayer is not a "thinking."  It is a combination of thinking and a GESTURE or actual physical movement of
the low self in the body--a creation of mana and a giving of it.
 
WE SHOULD INVENT A PHYSICAL RITUAL SO DEFINITE that to
perform it would take all the concentration of the low self--and
thus prevent it from going aimlessly through the action with you
while its mind, in its behind-the-scenes department, is really
engaged with something entirely different. Preliminary fasting,
with sincere efforts to make amends for hurts done others, or to
make general amends for lacks and faults--all these are part of

32
the gesture we make to arrive at the beginning of the successful
prayer. I know of no way to convince the stubbornly literal low
self that it and its man deserves an answer to prayer except by
the performance of physical acts--the use of the acts as a
physical stimulus. Remember, "Faith without works...."
 
"Where love and strong emotional desire is not felt when a prayer is made, one may be sure that the
low self is not doing its part, and that the prayer will be ineffective."  [GIL, p. 59]
 
  
       WHEN THE "MIND" WANDERS ...
                                                                  or
                                                                           CONTROLLING THE LOW SELF
 
[From HRA Bulletin 32, pages 2 & 3, May 15, 1950 ]
 
IT IS THE COMMON EXPERIENCE of many HRA's that immediately after sending the mana to the
Aumakuas[3], they find that they tend to fall almost into sleep. The mind wanders and the work
becomes dim and mechanical. For this reason, I wish to make the suggestion that after you send your
surcharge of mana through the braided cord to the Aumakuas [or through your own low self v ia the aka
cord to the High Self], a pause of about a half minute be made and a new charge of mana accumulated.
If a pause is made and the mana supply is built up again by your favorite method, the sleepiness caused
by the lowering of the mana charge will depart, the middle self will again have mana to use in exerting
its "will" and there will return a brightness and mental clearness such as is needed in picturing the
"world at peace" and the following mental images of the desired conditions.
When the mana level falls below the easy reach of the middle self, figuratively speaking, the low self
slips the leash and goes racing off. We are not aware of this unless we have learned to watch for just
such things. Ordinarily we find ourselves in a dull state in which we are mechanically going through our
prayer rite, speaking aloud or reading the words, but almost unaware of them. We may not become
aware for some time that other thoughts have intruded themselves in the back of our minds and their
drift is causing that strong pull that is bending our attention away from what we are trying to do.
This is a very important thing to understand. So far as I know, no ancient or modern psycho-religious
system of "teaching " except Huna explains the fact that the middle self or "conscious mind" self is able
to control the low self or "subconscious self" ONLY if there is a sufficient charge of mana or vital force in
the aka or body to allow the middle self to get enough of it to use as "will."

The "will" is nothing hard to understand. It is low mana taken by the middle self and put to use as
middle mana (mana-mana), the purpose of which is to control the low self. Without such control, the
low self is cast adrift and left to its own devices. Invariably it will begin playing with remembered ideas,
and these are what we find drifting through the back of the mind, becoming more and more clear until,
unless recognized and checked, they fill the entire mind and crowd out the thoughts we are trying to
think.
The full charge or even the surcharge of mana is one of the very basic things in prayer of any kind. Huna
has taught us that if the low self and the middle are to work alertly, purposefully, and effectively in the
act of making a prayer, there must be enough mana to supply the power for the thinking processes of
each self. Modern psychology does not deal with prayer, but from it we learn that if the supply of vital
force falls to a low level, the control of the "subconscious" is lost and we are on the way to possible
insanity.
Here is something which I wish very much to get across to you. It was not stressed in my book, I fear, but
it needs to be understood and kept in mind as the sum total of the difference between the prayer that
gets an answer and the prayer that does not. As you know, we are forced to fall back on comparisons or
analogy when we try to understand anything about how the Aumakua or still higher beings think or act.
This is because the low and middle selves are unable to use the form of thinking, which is used on the

33
next or still higher levels of conscious being. We use our reason and go as best we may from the
knowable and known, to the unknown.
 
Following this one and only method (because "revelation" is in such poor repute and so contradictory),
we see that:
v      l. The low self must have mana to live and act.
 
v      2. The middle self must be able to draw the mana it needs from the low self, if it is to use its
powers of will and mind or to function effectively in the work it alone can do.
 
v      3. Granting the truth of the above, we follow the analogy and decide, as did the kahunas of old,
that in its turn the High Self, which is a part of the triune man, must also be able to draw sufficient
mana from the low self to be able to perform its work, whatever it may be, effectively.
 
Where there is no mana. there is no life, and, what is of even more importance to us at the moment,
there is NO THOUGHT. (The kahunas used the word mana'o for "to think." It means literally "something
done with mana.) In the word Au-ma-kua the root ma means "to wilt." Wilting is caused by a lack of
water, and water is the symbol of mana. It is plain that the ancient kahunas, when coining the words
which describe the things having to do with the "SECRET" or Huna, had no slightest doubt that the third
self of the man had to be supplied with mana just as d id the middle self. It follows that if the kahunas
were able to do a fraction of the things which we know they did do, this piece of knowledge was
sufficiently correct in its basics to work. Our task as HRA's is to learn to know what the kahunas knew
and, like them, to make it work. The old world is sick-unto-death of things which will NOT wor k. It has
had too much of the speculative and of assertions for which no valid proof can be offered.
The accumulation of a surcharge of mana and the sending of part of it to the High Self as we make
thought-forms by praying appears to be automatic only when the low self is moved by great emotion. At
other times we must take the needed steps ourselves.
                                                                                                     --MFL
 
*  *  *  *  *
 
A VERY IMPORTANT DISCOVERY CONCERNING MANA
[HRA Bulletin IX, Page 2 ( May 15, 1949 )]
 
It 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 int o the fact that many of us fell asleep in
the midst of our Prayer-Actions after consciously sending a flow of vital force to the High Self. Others felt
tired out after the Prayer-Action was finished.
I was repeatedly warned by those long experienced in healing (by laying on hands and by the help of
spirits acting as guides and healers, but drawing vital force from the operator for healing uses). On the
other hand, friends who had always prayed to the High Selves (or Universal Mind, Christ Spirit, etc.) had
found that they escaped the exhaustion so common to those depending on the other methods or
sources of help.
In our own work with Huna, I, therefore, urged that we all invoke the aid of the High Selves in all of our
experimental efforts. I think that we have all done this faithfully, but the exhausting effects of long
treatment were still reported.
A few weeks ago I undertook to explore this part of the field and find, if possible, the cause of the
tiredness and the remedy. I had concluded much earlier that the exhaustion was caused by a lowering of
the level of the normal charge of vital force (low mana) in the physical body and in its surrounding and
interpenetrating shadowy body (aka-kino). I had seen many hypnotists gradually in crease in power and
ability, only to become unable to work because of the utter weakness following strenuous use of the
hypnotic abilities--as in giving shows, or treating several patients in one day. Dr. Nandor Fodor had
pointed out the fact that mediums had to rest about half of the time to regain the lost strength. The
danger of insanity was known to be strong progressively as the mana charge was lowered too far by one
thing or another. (Mental causes as well as bodily injuries or disease.)
The kahunas symbolized this loss of the normal charge of mana as a "wilting," "fading," or "wearing
out." (See Lorrin Andrews, Dictionary of the Hawaiian Language, for the root meanings of ma in the

34
word mana.) [This valuable research tool is, unfortunately, out of print.] From other symbolic Huna
words which use the word for water (wai) as part of a plural-root word covering this same idea of loss of
the normal mana charge, the symbol is that of "underground loss of water by seepage, as from a kalo
pond."
I should (knowing what I already did) have seen the problem so clearly that I could put my finger on the
trouble and the remedy at once. But, like so many things in Huna, this was a point not yet covered
clearly in modern thinking, an d I had been unable to see the forest because of the trees.
Finding that I was becoming increasingly tired by the three and seven o'clock work in which I acted as
the center for "braiding the cord" (aka threads) for the Telepathic Mutual Healing Group, I 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.

One evening I took my home-made string and sealing wax pendulum and made the customary test of
my own index charge of mana. It registered the usual 52 clock-wise gyrations when held over the palm
of my left hand. I then made my usual use of the Huna method of accumulating the surcharge of vital
force, and as the hour of seven drew near, found that I tested my usual 230+ gyrations. So far so good.
I took up the box of letters which are used in the TMHG work to make the aka-thread contacts with
those joining in, and held the pendulum over their edges (they stood on edge in a cardboard box held on
my knees). The pendulum swung rather weakly back and forth across the edges at right angles to them.
(As usual) When the exact hour arrived the pendulum increased its swing and reacted with about a third
longer swing. This kept up while the High Selves were being invoked and the combined mana flows
united in the "braided cord" and sent as an offering to the High Selves (Po'e Aumakua). As I began
sending out the usual telepathic images to those taking part (to act as a check on contact, etc.), the
pendulum motion slowed down but kept swinging in the same direction. When the images had been
sent at 7:04 , the pendulum stopped swinging almos t entirely while we made our mental pictures
(thought-forms) of the conditions to be built into our futures. (And while I took up the letters one by one
in my left hand and called clearly to mind the images I had made previous to the evening in question.)
At 7:07 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 High Selves, and carrying with it the thought-forms of the
Prayer-Actions. The swing remained strong until after 7:08 , when the work was ended by the usual "Let
the rain of blessings fall."  (Return flow of the High Mana in some form.) "A-ma-ma." At that moment
the pendulum changed quickly and swung at right angles to its former direction, ALONG the edges of the
letters, instead of across them. The movement lasted about half a minute, during which time I felt a
strong tingling (the usual thing for me).
I set the letters aside and found that I was suddenly very tired and sleepy. It was with an effort that I
took up the pendulum instead of taking a short nap, as had lately become my custom. I held the
pendulum over my left palm and it registered only 19 small gyrations!
I realized at once that the eight minutes of intensive work had used up most of my normal charge of
mana as well as the surcharge which I had started. It was very clear that the mana had actually been
sent out and used up.
Pulling myself together with an effort, I fought off the sag and inertia of mind and forced myself to begin
breathing deeply and accumulating a surcharge of vital force. My low self was very slow to respond, but
in about half a minute the feeling of "swimming" laxness of mind began to go. By the end of a full
minute the normal condition of easy control over the body and mind was definitely on the way back. I
became mentally refreshed and alert, and soon began to feel wide awake and ready to plunge into my
work. I took up the pendulum again and tested my charge. The reading was 89 gyrations. In less than
four minutes I had recharged myself and was more rested than at other recent times when I had napped
for as long as fifteen minutes.

I COUNT THIS ONE OF OUR GREATEST STEPS TOWARD INSIGHT, and I offer thanks and congratulations
to several HRA's who have helped to bring the problem to a focus so that we could get the answer. HRA
Russell P. Schofield has been especially helpful. He carried on a series of experiments in recharging
himself many times a day at his exhausting mental-physical 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.
I cannot too strongly recommend making it a practice to pause and recharge at any time when there is a
mental sag or dullness. In fact, any mental condition that is undesirable or out of the normal run of
things should be benefited. If one is overtaken by timidity or indecision, or the feeling of not being able

35
to "face it" or "go another step," here is the magical remedy. Breathe deeper and more strongly. Build
up a surcharge. You will then find that the sun shines again and all prospects become normal. We no
longer have to "drag" through our days and our work. We can charge up and get "George" back under
control in a matter of minutes, because it makes the conscious self strong and positive.
In treating ourselves for health conditions, I feel certain that the hourly recharging with vital force will
be of the greatest importance. I suggest that when a surcharge is accumulated, the low self should be
instructed to work with and for us to carry an "offering" of vital force to the High Self. Speak softly and
say something like this:

"Loving Parental Spirits, I reach out to you now 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.  (A pause here of a few
seconds to let the low self do the work.)  Let the rain of blessings
fall.  Amen."

Then, while refreshed and alert and strengthened (or cleansed by the return flow of High Mana), call up
your picture of yourself as normal in health and prosperous, happy and filled with the joy of service. This
will be cumulative in its effect.
I am indebted to HRA Wing Anderson for finding for me one of the key things in the OAHSPE bible. Here
is the first clear and definite statement found in any of the revealed writings (in so far as I know) to
verify the conclusions reached--that the High Selves NEED THE VITAL FORCE WHICH WE CAN SUPPLY--
that we MUST GIVE 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. It is a verification of the findings made in our study of the kahunas' words for
"altar, sacrifice and worship." In Report Bulletin III (reporting on the TMHG work) this deeply significant
matter was explained in detail (and for the first time).

The OAHSPE verification is to be found on page 396, Chapter XX, passage 6 ff. In these passages there is
described a war on the higher planes of being. In it the "ashars" (Guardian Angels or the Huna High
Selves) were attacked with great force by evil forces.
Here is the central point:

"Again 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 asher laid his hand on
the sleeping mortal in his charge, for by this his power was
multiplied a thousand fold."
 
It stands to reason that our High Selves, 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 séances the spirits MUST have vital force to use for all their work
in producing apports, transportations and materializations. They take it from the medium and the circle,
often leaving them all exhausted.
While this idea that we must "nourish the gods if they are to nourish us" is not new in India , it has been
misunderstood in other lands and their religions. We have thought that the "gods" had all the power
and that we must beg a part of it for ourselves. In Christianity we pray, "Thine be the Power, and the
Glory...." In modern terms we speak of drawing the "Universal Life Force" from some "Universal Source"
which is under the control of "Universal Mind." It begins to stand out with startling clarity that the low
(subconscious or unihipili) self and the physical body are THE SOURCES for the force that is used on all
three levels of life in which the three selves operate. (No matter where the force comes from originally,
whether it be from sunlight reaching the earth or from other basic first-sendings . The 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.)

The whole effort aimed at the testing and restoration to understanding use of the ancient True Light 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 High Selves were the only one made. Fortunately, we are making one discovery after

36
another. And each step brings us that much closer to the ultimate goal--to come to know the High Selves
and to work hand in hand with them, and under their Guidance.
                                                                                                     --MFL.
 
*  *  *  *  *
 
GUARDING THE MANA
 
[From HRA Bulletin #53, April 15, 1951 , page 2]
 
GUARD YOUR MANA.  In a recent letter the question was asked, "Why is it necessary to break contact
with the High Self and finish the prayer abruptly as we do? I like to keep the contact and commune with
the High Self--sometimes going t o sleep that way." HRA Major O. B. Gabriel, who is an experienced
healer and who works at times with Harry Edwards in England, wrote in the magazine, RELIGIONS, "But
the passing of human vitality--sometimes called Magnetic healing--is only one, the lesser in fact, of two
types. The greater is the transmitting of a Power from without the human frame. The difference is easily
discerned in practice, for whereas the Magnetic healer gets depleted, to the point of exhaustion if he
continues too long, the Spiritual healer ends up better than he began."
In our work we make our prayers when in direct contact via the aka thread, with the Aumakua. We send
the mana as our offering. That is a basic part of the ritual and we have to perform that act for ourselves,
not depend on the Aumakua to do it. Each self must do the part assigned to it, and in this case the low
and middle selves are responsible. When the prayer action is over, it has been found by experience that,
for some reason or other, it is also necessary to invite the return flow of mana--mana raised to the High
Self level of power and purity which can heal and bless. The kahunas asked, "Let the rain of blessings
fall." We must do the same. It seems to be a part of the act of opening the door to the help of the
Aumakuas so we may have the aid they are forbidden to give unless their presence is recognized and
their aid requested. Always, without exception, we should make this formal ending to prayer if an offeri
ng of mana is sent to the High Selves. That ending made, we may then resume contact and happily
commune--rest in the happiness of the warm nearness, dearness, and love of the Utterly Trustworthy
Parental Spirits. One may also visualize the mana rising as in a fountain in the body, fountaining above to
the Aumakua and returning to you as water to the fountain bowl. This establishes a complete circuit and
one can then pray or treat for a long period of time without being depleted. I use this method in the
TMHG [Telepathic Mutual Healing Group] periods here at the Study.

*  *  *  *  *
 
THE STRANGE NATURE OF THE MANAS needs to be taken into consideration in all studies of healing
methods out front on the pioneer fringe of things. We cannot stress too often the thing known to the
kahunas--that mana is a living force and that it can and will obey the commands given it. These
commands are first given to the low self by the middle self. The low self, who controls t he low mana,
will collect a surcharge of the force, will concentrate it in any part of the body desired, or, for instance,
after concentrating a surcharge in the right hand, will cause it to flow from the hand into a part of one's
own or another's body needing healing.  [From HRA Bulletin #70. Jan. 15, 1952 . p. 8.]

POTENTIZED MANA
 
POTENTIZED MANA (in the Homeopathic sense) may well be the secret of what we postulate to be the
"High Mana" or Mana Loa of the original Huna system. As I have said in my book, The Secret Science
Behind Miracles, it is evident that the life force--mana, or basic vital force--is used in séance work when
ectoplasm is taken from the living and used to fill the aka molds of entities who materialize. This seems
to demand a form of force that is "living" in as much as it can be controlled by the mental action of
spirits (they having no mechanical means of control such as coils and vacuum tubes for such uses). We
know of no non-living force w hich can be so controlled, as, say, ordinary electricity. It follows that if
mana is taken from the living at a séance and used to produce materializations or apports, the amounts
of mana must be rather small, otherwise the medium and sitters in the circle would be far more
depleted than they are. This leads to the conclusion that the mana must be "potentized" in some way so

37
that a small amount of it can do spectacular things. In my book, I suggested the idea of stepping up the
vibration of the force much as we do in handling electricity. ,I have been taken to task for this com-
parison repeatedly, and will be for suggesting "potentizing" as a comparative process. But, be that as it
may, it appears quite evident that something is done to change the vital force, so that it can perform in a
w ay not seen under ordinary circumstances. Perhaps we may eventually, thanks to pendulums and
related semi-psychic extensions of our measuring mechanisms, learn exactly how low mana becomes
High Mana and is used to break down non-normal parts in the body and rebuild them as normal or
"healed." In any event, so far as I can learn, Huna offers at this time the one and only simple, clear and
logical explanation of what happens in this poorly lighted corner of the field in which we labor.
PRAYER AND MANA EXHAUSTION have often gone together for many of us in our Huna Prayer-Action
experiments and in the TMHG as well as when trying to heal individuals with physical contact. The
pendulum test of the normal charge of mana also is good for the surcharge, and for the condition of
charge after mana has been sent along the aka thread to the Aumakua or Great Company of Aumakuas
where the flow may possibly be divided many times and in some manner "potentized" greatly for use on
that level of being as well as on the physical level.
Sleep is the natural reaction to a lack of mana.... However, it is my opinion that if one successfully
establishes a circular or up-and-back flow of mana, with the Aumakuas, and is careful to ask for the
return flow as in the words, "Let the RAIN of Blessings Fall," the mana, as the pure water-mana of "rain"
will not only be returned, but will be watched for by the low self and accepted. Just a little "potentized"
or High Mana, according to our present theory, will vivify one amazingly as well as act to heal and
otherwise aid the physical or mental man.
--MFL, HRA Bulletin 72 (February 15, 1952).
 
*  *  *  *  *
 
NECESSITY OF MANA CONFIRMED
 
THERE IS MOST EXCITING RESEARCH NEWS to report in this issue of the H.V. [Huna Vistas]. It is that at
last I have come upon confirmation of the fact that in Huna there was the belief that mana had to be
sent with a prayer to enable the High Self or the "Great Company of High Selves" to have the needed
earthy force to work on their level to bring about the desired conditions specified in the prayer. Also,
there is confirmation of the belief that the prayer had to be strongly built in terms of thought-form
picturings.
AS MOST OF YOU KNOW from reading my books and bulletins, much of the recovery of the ancient
Huna lore was accomplished by studying the root meanings of one word after another of the
compounded words used by the kahunas to name elements in their beliefs and practices. In addition to
the meanings of the roots, there were symbol words to be understood, as, for example, the word
"water," standing for mana of any kind.
WHILE THE SECRET CODE OF THE KAHUNAS was gradually broken in this manner, even to breaking the
code as used in the New Testament and early Yoga writings, there was often nothing to be found in the
very scant written material from the kahunas to show that the conclusions reached from studies of the
code were correct.
NOW, AT LAST WE HAVE DIRECT CONFIRMATION on one of the strangest and most unique beliefs and
practices in Huna. At an early period in the research work, it was realized that there were certain things
to be found in other religions, which seemed to resemble the things turned up through the word studies
of Huna. More than that, there were great similarities between the phenomena of Psychic Science and
the findings of modern Psychology. For instance, the Huna words in which the root aka appears, were
not understood in their inner or code meaning until comparisons were made to our knowledge of the
ectoplasm of the séance room. Hinduism, via the priceless studies of the early Theosophists, gave the
clue to the three aka or "shadowy" bodies of the three "selves" of Huna. The prana Yoga led to the
understanding of the basic force or mana of Huna, and eventually to the three uses made by the three
selves of the basic mana, these uses being IDENTIFIED by the different USES, as in the case of the mana
when used by the High Self to cause instant or slow changes in physical matter, as in miraculous healing.
(For convenience we think of the mana as having three "voltages" or speed of vibration as in the case of
radiant energies such as seen in light or radio broadcasting.)

38
OF ALL THE DIFFICULT-TO-ACCEPT BELIEFS found in Huna, the one of the three selves or spirits has
caused the most objection. We had all been taught that a man had ONE SOUL, and to split it into three
separate souls or "selves" caused rejection on the part of many Christians. In Yoga there were traces of
the earlier Huna belief to be found, particularly in the "high" and "low" parts of the "self" as mentioned
in earlier writings. The Theosophists, in giving us their findings after endless sorting of conflicting and
tangled beliefs current in India, stopped short of giving us the concept of three independent (although
closely associated) selves. Instead, they confused the "bo dies" with the characteristics of the recognized
facets of the accepted ONE self. (This statement will bring me arguments from some of the HRA's who
still prefer Theosophical conclusions as against those I feel are of the early and original Huna.)

THE SECOND MOST DIFFICULT thing from Huna to accept, especially by the HRA's of the Christian
backgrounding, has been the need to send mana along the aka cord to the High Self as a part of the
prayer. We were taught to stand up and say our prayer, and that was the whole of it. And, because
some prayers, even those uttered silently at a moment of danger or desperation, were certainly heard
and answered, it was thought that the Huna preparation of the prayer ahead of its delivery, and with the
gift of mana, could not be necessary. "God is all-powerful," reads the dogma, and all prayers were
addressed to God, with the Christian addition of the "This we ask in the name of Jesus as our
intercessor." (Jesus being the Huna High Self introduced at some early date into Christianity by kahunas
using their secret code to veil their inner teachings.) The outer rite of offering s acrifices in many
religions replaced offering mana. We cannot be certain that the mana of sacrificed animals or birds did
not serve some real purpose. But in Christianity the blood sacrifice vanished, as it did in the inner or
uncontaminated Huna found in Polynesia. However, the only open hint that mana might be offered with
the prayer is found in the non-Huna part of the New Testament, supposedly given by Paul. He advised:
" ... that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable
service" (Romans 12: 1).

THE BASIC IDEA OF SACRIFICE IN HUNA has been worked out through a study of the roots and word-
symbols of words used by the kahunas (Hawaiian). Mo-hai or just hai, means "to sacrifice."  Ha'i gives
the meaning of "to break," and suggests the breaking in two of a thing so that half of it can be used as a
sacrifice. Jesus "took bread and broke it" in the coded mystery of the "Last Supper" and his blessing and
passing of the wine takes us back to the pouring of an offering or "oblation" to the gods, so commo n in
olden days, but having behind it the great Huna mystery of "dividing the waters"--that is, sharing the
water or mana with the High Self. The ha root in the word for "sacrifice" warns one who is initiated to
watch for the heavy breathing (ha) by which a surcharge of mana is created to send as the "living" or
"life" sacrifice to the High Self along the aka cord of connection. The kahunas had words for all the forms
of sacrificial offerings known to the early Hebrews. They are listed in the old Hawaiian dictionary
(Andrews) over which I have pored so many hours, and in the list is the compound word mo-hai-ho'o-
mana, BUT WITH NO MEANI NG GIVEN FOR IT. This word is left out in the modern Hawaiian dictionary.
Apparently some learned kahuna who helped the first missionaries in Hawaii to make a dictionary of the
Hawaiian language, gave the word but, as it was part and parcel of the Huna "Secret," refused to say
what it meant. We have only to translate it to see what it meant. The translation is: "To sacrifice by
making mana."  The symbol word-idea of "to make mana" is code for accumulating a good surcharge of
mana and sending it to the High Self. Ho'o-mana also means "to worship." The roots appear time and
time again in the words connected with the use of Huna and the mechanics of worship, cleansing and
prayer. It is all there before the student, BUT one does not find writing in which some initiate into Huna
says DEFINITELY what the secret meaning may have been.

NOW WE COME TO OUR DISCOVERED "PEARL OF GREAT PRICE." In the last issue of Huna Vistas I spoke
of a small book which someone had sent to me. The title of it was He Sent Leanness and it is by David
Head. I quoted a prayer from it, then dropped the short review, only to discover, a few days later, when
continuing my reading, that there was something priceless to us on pages 51 and 52. Let me quote:

There have always been those in the Church who have been most at
home with the doctrine of Creation that man is made in the image of
God, however much that image is distorted. Primitive man has a
deep sense of awe and worship, far deeper than that found in many
Christian congregations today. Dr. Nels Ferre begins his book,

39
 Strengthening the Spiritual Life, by quoting Mother Alice
Kahokuoluna   of Hawaii:
 
"Before the missionaries came, my people used to sit outside their
temples for a long time meditating and preparing themselves before
entering. Then they would virtually creep to the altar to offer their
petition and afterwards would again sit a long time outside, this time
to 'breathe life' into their prayers. The Christians, when they came,
just got up, uttered a few sentences, said Amen and were done. For
that reason my people called them haolis, 'without breath,' or 'those
who failed to breathe life into their prayers.'"
 
THERE WE HAVE IT! Ha is the Huna symbol of accumulating mana and sending it to the High Self (or
Selves). Ole, the second root of the word means "without." In the dictionaries the meaning of ha-ole is
given simply as "a foreigner." Not a word is said of the origin of the word, and one may well suspect the
early makers of the dictionary of purposefully avoiding the true and apparent meaning of the word as
given above.

MOTHER ALICE KAHOKUOLUNA ("Star in the Heavens Above") was pastor of the first Protestant church
built on the Island of Molokai (where the famous leper settlement was). The church was named "The
Church of the Healing Spring" (Siloama) after the Pool of Siloam at Jerusalem, where, according to the
Bible story, an angel came to trouble the waters b etimes, and those who entered the pool at such a
time were healed. The church still stands, even if more modern churches came later at another spot in
the settlement. Rev. Alice Kahokuoluna was called "Mother" by those she served in illness as well as in
the matter of their religious needs. Half-Hawaiian and well educated in our Eastern seminaries, she now
flashes like a bright star for us, also, in our long efforts to learn the great secrets of Huna and, which is
very important to our work, gives us direct and impressive proof that we are right in at least one basic
conclusion concerning the Huna beliefs and practices.... The very fact that we have had from her one
such direct proof of correct insight allows us to believe that, on the whole, conclusions reached through
similar studies of Huna words and symbols are fairly reliable.

THE MEDITATION AND PREPARATION before approaching the "holy place" (High Self) is described in the
code with ho'o-aka (the root ho'o is the causative prefix meaning "to make" or "to cause"), which means
to "make very clear and properly understood." This is serious business because one must be very careful
to weigh all elements in the proposed prayer for a change in conditions, then picture the desired
condition in careful and clear detail. That can be called Step One.
STEP TWO is ho'o-iha-iha: "to cause the drawing tight of a rope," the Huna symbol of activating the aka
cord that connects the low self with the High Self. A secondary meaning is "to be intent," and this well
describes the state of mind before making the actual prayer.

STEP THREE IS pu-le, "to pray." The root pu means "to come forth, as words from the mouth," also to try
to talk while holding WATER in the mouth, which would make no sense to us did we not know that
water means mana, and that the mana as well as the words of the prayer must come forth to go to the
High Self. The root le is found in le-le, "to leap or fly upward," symbol of the passing along the aka cord
to the High Self of the thought-form picture of the desired changed condit ion, as well as of the upward
flowing of mana. The word lele-huna symbolizes the upward flying of fine particles of something, or of
the fine drops of water in mist. Huna, as the code root in the full word, shows us that the thought-forms
(which are symbolized as tiny and invisible particles) are to be accompanied by mana, the latter
indicated in the meaning of the "water" composing the mist or "fine rain."

STEP FOUR begins as the prayer is presented at the symbolic altar (sent to the High Place or Aumakua).
One may then settle down to the work of sending a sufficient amount of mana to allow the High Self to
break down the old future before it can arrive, and replace it with the new and desirable future
condition. The word ho'o-mana has the dictionary meaning of "to cause superhuman power" and "to
cause one to have regal authority." The mana is transformed by the High Self, so that it can be used to
make the desired changes. We might say that by giving the mana to the High Self we give it regal

40
authority, and in so doing we say, "Not my will but thine be done," giving the Aumakua full authority to
decide upon the good of granting or denying the answer to the prayer.

STEP FIVE comes after much or little time has been spent accumulating and sending mana. For a miracle
of instant healing in which a broken bone is dematerialized to be rematerialized unbroken in the mold of
the uninjured aka of the bone, we suppose much mana is needed, while for the giving of intuitional
guidance, the need might be small. In any case we learn from Rev. Alice Kahokuoluna that a
considerable time might be spent AFTER delivering the prayer to "breathe life into it." From other words
and roots we gather that a difficult answer may be made less difficult by daily repetition of the Prayer-
Action and the renewal of the supply of mana. Prayers were repeated three times word for word very
often.
--MFL, Huna Vistas No. 19, March, 1961, pp. 1-4.

[1] Reprinted as Introduction to Huna, by Max Freedom Long, with a new preface and final chapter,
written by Dr. E. Otha Wingo. (Currently out of print. Available as an e-Book.)
 
[2] See footnote #1
[3] As with the plural of kahuna, Aumakua is spelled the same in the plural. MFL often added the -s.

41
42
 Huna Letter No. 5
 
 
Dear Huna Student:
 
What we generally call "prayer" has taken on "religious" connotations which are so strongly established
that it is difficult to examine its intrinsic meaning ("an earnest request"). This word has been used a
number of times already in these lessons. The expression "Prayer-Action" is closer to our meaning here.
In the Hawaiian language, there are two significant words for prayer:
 
v      (1) wai-pa, meaning literally "to divide water." Water is the Huna symbol for mana or vital
force and thus prayer refers to the use of mana in the various functions of the three selves.
 
v      (2) pule, meaning "to send forth" thought-forms to the High Self via the flow of mana along
the aka cord.
 
So, when I speak of "prayer" or Prayer-Action, I am referring to a carefully worked out blueprint for what
we wish to be built into our lives, together with the appropriate implementation of that design. The
Huna principles which are taught in these lessons are easy to grasp. They are much like those with which
we are familiar in the older and newer religions and psychologies which are current at this time. What
we are doing is working out in more detail what makes an effective "prayer" or Prayer-Action to a Higher
Intelligence. Here is the necessary procedure:
 
l. THE PREPARATION FOR THE ACT OF "PRAYER."
Careful consideration must be given to the NEW CONDITIONS, which we wish brought about. In Huna,
the Prayer-Action is not made for the momentary need alone, but for the needs of all the life ahead.
Instead of drifting, we take as much time as is needed, and make up our minds, insofar as it is possible,
EXACTLY what we wish the future to hold for us. Isn't it strange how few public "prayers" in modern
churches have any thought or preparation back of them? In fact, it seems that a prepared prayer is held
under suspicion. You can ask for health, happiness, and prosperity, including specifics--but YOU MUST
NOT forget to include service to others. There is much that is helpful in the ideals of the kahunas.
 
 "The kahuna taught that there was an ideal condition to which the
individual might aspire. It was a condition in which the aid and
guidance of the High Self was requested, received, and then acted
upon. The one rule o f life that must be obeyed was that we should
do nothing to hurt another unjustly. For those more advanced, the
rule included loving service. Love can unite men and enable them to
do great works for the good of all. Hate and fear can unite men only f
or war and destruction."
(The Secret Science Behind Miracles, p. 188)
 
 The principle is that we must decide on our future, then plan it in as much detail as we can, after which
we set about taking the next step, that of bringing the desired condition into reality.
Max Freedom Long gives a very instructive example of how this is done, drawing on his own experience.
Because of its length, this account will be given in its entirety in a postscript to this letter.
 
2. The second step is to build a complete set of thought-forms of the new future, through visualization
and with the use of a physical stimulus to impress the subconscious Low Self.
 
3. The third step is to accumulate a sufficient supply of Mana or vital force (as practiced in the preceding
lesson) to send the newly created thought-forms along the invisible aka thread of connection to the
High Self.

4. The fourth step is the follow-up in which we DAILY review and strengthen the visualized future
embodied in our thought-forms, and DAILY present them anew with a fresh supply of vital force to be

43
used by the High Self to do what the kahuna symbolized as "growing the seeds (thought-forms) by
sprinkling them with water (Mana) until they bear fruit as actual conditions as the future becomes the
present."
 
5. As a part of the work of taking these steps successfully, you will learn of the necessity of removing any
blocks caused by such things as guilt feelings and fix ations (fixed ideas held by the Low Self).
 
What's new about all this? The reaction sometimes is that so much "sounds familiar"--this may be
because you recognize the truth of these principles, or because they are simple concepts, perhaps put
into perspective for the first time. Perhaps an outline of some of the approaches of Huna that differ
from others would be helpful at this point:
·        l. The long-term scope of the Prayer-Action and the more careful preparation is new.
 
·        2. The use of visualization may be familiar to some extent, but its use to create consciously a
set of thought-forms to act as molds for the materialization of desired future events is new in
perspective.
 
·        3. The request to the High Self, asking that the thought-forms be used to create for us a new
and more desirable future is new.
 
·        4. The accumulation of extra Mana or vital force and the sending of it to the High Self to be
used in the creation of the desired future is new.
 
·        5. The invisible aka thread that connects us with the High Self is new, although there is a hint
of it in the Biblical reference to the "silver cord."
 
·        6. The use of a flow of Mana to carry the thought-forms telepathically to the High Self is new
and of greatest importance.
 
·        7. The fact that the aka thread runs between the aka or shadowy body of the Low Self and the
High Self, and that it is the ONE AND ONLY means of contact between the inner Self and the High
Self, is not only new, but revolutionary in the psychological-religious thinking of this century. It gives
us, at last, an explanation of WHY the usual vocal prayer made by the conscious mind or Middle Self
gets no answer--the Low Self is not brought into the action and the telepathic sending of the prayer
is missing, to say nothing of supplying the needed vital force to be used by the High Self or paying
attention to the removing of blocks to this telepathic communication.
 
You will have to allow time for absorbing the new ideas and approaches and for readjusting the old
concepts. Although I will keep the use of strange terms and words from the ancient Hawaiian language
to a minimum, it is sometimes necessary to use them in order to make the lesson entirely clear. You
already have certain meanings in mind for many words which are used to describe Huna ideas. These
must be made understandable in a new way--by suggesting several other English equivalents, if possible,
and sometimes illustrating by discussing the varied meanings attached to the roots of the original code
words.
The brief outline of the Huna Prayer-Action above will give you an idea of what is to be done. Study this
until the basic concepts are clear. In the next lesson, I will discuss the question, "What may we ask for in
our Prayer-Action?" There I will also give a detailed summary of the Huna Prayer-Action.

Before that is done, read the Postscript to this letter, which gives a striking illustration of an effective use
of the Prayer-Action from the life of Max Freedom Long.
May you always remain
                                                                             I Ke La`a Kea
                                                                             In Huna Light,
 
                                                                             Dr. E. Otha Wingo
 
 

44
 

TRAINING YOUR IMAGINATION

 
[The following practice will be good preparation for the discussion in the next lesson. If you have
difficulty "seeing" a picture in your mind's eye, simply work out a description in words of those things
suggested. Some people are natural "imagers" and others are "non-imagers." But often the ability to
form a mental picture of desired future events can be developed with practice.]
 
·        Picture in your imagination what things you might try to become or to accomplish with the
help of your High Self.
 
·        Picture various conditions in which you are the center and pivotal point.
 
·        Ask yourself if such a condition, if brought about, would hurt others in any way in the course of
being prayed into actuality.
 
·        Ask whether each condition is good and worthy of the efforts of yourself and of your High Self.
 
·        Make this the start of a daily effort to understand your life aims or lack of them. Make it the
first step in reaching a decision as to what you will pray for, when you have taught the inner
Companion Self to begin sending very simple prayers, such as those for guidance, inspiration, and
health.
 
 
 
  
POSTSCRIPT
 
"CHANGING THE UNWANTED FUTURE FOR THE WANTED,"
 
from
The Secret Science Behind Miracles, by Max Freedom Long, pp. 336 ff.
 
I wish to make this principle as plain as possible, for it is vitally important. Most lives are a tangle, and to
have those tangles removed would mean everything to us. In selecting this case from my own
experience, I am able to give first-hand assurance that each step in the work is fully and correctly
described. I can vouch for the results; as they were in my own life--and still are.
*  *  *  *
In the year 1932, in Honolulu , I owned a camera store, which was hard hit by the depression and the
lack of tourist trade. Threatened with loss of everything, I went to a kahuna for help.
The kahuna was a Hawaiian woman of about fifty. I had known her for some time and when I told her
that I was in trouble, she set to work at once to see what could be done to right my affairs. We went into
a small dining room and sat down at the table. While she smoked and listened, I told of my difficulties.
I was faced by the necessity of selling out my business, with the stock and fixtures; or facing bankruptcy.
The only person in Honolulu who could buy my store to an advantage was my competitor. He owned a
larger and older camera store.
I had gone to him three times to try to get him to buy me out at a very low figure, but could not interest
him. I had paid a real estate man a round sum to try to make the sale, and he had failed. It began to look
as if I would have to lose everything. My lease had but a few weeks longer to run, and to renew my lease
for the five-year period at an advance in rent was out of the question.
When I had explained everything and had answered a few questions, the healer asked me to think very
hard for a little while and then tell her exactly what I wanted to have come to pass. I thought it all over
again; then said that I wanted to sell my business and stock and fixtures to my competitor for eight
thousand dollars, which would be a great bargain even in bad times. I wanted to help my competitor

45
amalgamate my business and his own, and after that I wished to return to the Coast and to be able to do
some writing. I was quite definite.

The healer asked more questions. She would say, "And if that happens that way, are you sure that it will
not make a difference in your plans?" She explained that I must overlook no possible contingency and
must weigh each step and consider its probable results. I had to consider all the s mall details and
imagine how each thing would work out and react on some other part of the plan.
The idea was to prepare to make the "Prayer" to the High Self. The thought-forms of the prayer had to
be unmixed with doubts and uncertainties. They had to stand out clear and sharp and definite. Any
overlooked angle of the affair might bob up later to upset the working out of the plan.
The healer told me that in her experience most people sent to the High Self a continuous jumble of
conflicting wishes, plans, fears, and hopes. Each day and hour they changed their minds about what they
wished to do or become or have happen. As the High Self makes for us our futures from our averaged
thoughts, which it contacts usually during our sleep, our futures become a hit-and-miss jumble of events
and contrary events, of accidents and good and bad luck. Only the person who decides what he wants
and holds to his decision doggedly, working always in that direction, can present to the High Self the pro
per thought-forms from which to build the future as desired and planned and worked toward.

After an hour of discussion the healer was satisfied. She announced that the next step was to contact
the High Self and ask whether or not the plan was such that it could be made to materialize.
Instead of using the crystal gazing arrangement of a black, smooth stone swished with water in the
bottom of a calabash bowl, she brought out a glass tumbler, filled it with water, grated half a
teaspoonful of yellow ginger root into the water to cloud it and to act as a physical stimulus to ward off
spirit influence of the poltergeist type, should such be near. The grating was done with a thumbnail from
a small piece of fresh ginger root out of the garden that afternoon. It was then evening.
The healer then asked for a silver dollar as a preliminary part of her fee. This acted as a physical stimulus
to her low self as it represented a reward for work and service--thus appearing as a good thing to the
low self. The dollar was placed under the tumbler. She then shaded her eyes from the overhead light
and sat for a short time looking down at the surface of the clouded water.
She soon began to see images and to get messages by some form of inner voice. She would remain in a
trance-like state for a moment or two, rouse to speak to me to tell what she saw, or to ask a fresh
question. This continued for perhaps seven or eight minutes.
The visions in the crystal were all symbolic, and if the symbols were things she had learned by
experience to know as good, she counted the answer favorable to my plans. She said she saw a door
being opened, then, a little later, a sheaf of wheat. She asked what these things might mean to me or if I
had been thinking a bout them, wishing to be sure that she was not seeing them in my mind instead of
from the High Self via the low self.
When she was satisfied that the answer was favorable, she said, "The god tells me that your prayer can
be answered. The door is op en. Your path is not badly blocked, even if the door was not open all the
way. I will now ask what we must do for our part of the work."
Again she gazed into the water and entered the state in which she could see with psychic senses. She
began to see my competitor, who was also a good friend of long standing. She described his appearance
and checked with me as to whether she was seeing him accurately or not. She saw his office at the rear
of his store and checked that with me. She also saw the man whom I had hired to sell my business and
who had failed. When this psychic examination of the matter was finished, it was growing late.
"Have you hurt anyone?" the healer asked. "Why is the door not wide open and why is your path a little
blocked?"
I could think of no injury I had done anyone, and said so.
"Do you feel that you would cheat if you sold your store for eight thousand dollars?" was the next
question.
I assured her that I would consider the deal most fair.
"Then it is the little sin ideas which eat you inside because of your Sunday School or Church training,"
she decided. "Most of the good people, especially if they are good church people, have things like that.
To get rid of the feeling of guilt and clear your path to the god you must fast until one o'clock for three
days, and while you fast, you must not smoke. After three days give a gift to some person in need or to
some charity. This gift must be large enough to hurt you a little--almost more than you can afford. This

46
will make you feel deep inside you that you have done enough to balance all your little sins. After you
have done these things, come to me again."
The healer was prescribing very excellent physical stimuli to impress t he low self in me that it was
making amends for such acts as it believed to be sins. I had no way of finding out what those small guilt
complexes might be, but that made no difference.
I carried out the orders during the three days, finding them difficult enough to impress my low self not a
little, as I have been blessed with a good appetite and at that time loved to smoke. My gift was made to
the Salvation Army, this being to my mind a good charity organization.
Again arriving in the evening, I sat with the healer at the round table. She again made use of the tumbler
mechanism in the same way; and after a few minutes saw the door again, this time wide open.
Announcing that my path was now unblocked, she pushed the tumbler from her and reopened the
question of my plans. Had I made any changes in my plans? Was I still sure that I wanted everything to
happen just as I had stated?
When assured that my plans were clear and unchanged, she made ready to make the prayer for me to
the High Self.
When a kahuna prayed to his or her High Self, asking aid for a client, the prayer automatically went to
the High Self of the client as well. This involves a belief that all High Selves are linked together in some
way we cannot understand and can hardly imagine. They are "many in one" and "one in many." They are
Unity in Separation. They have bonds closer than those of bees in a hive. They have learned to work as a
unit; but each does individual works. We cannot grasp this, but, from t he results obtained through
contact with the High Selves, this seems to be the nearest we can come to understanding the matter.
To make the prayer the healer rose and walked slowly back and forth, breathing heavily. After a few
minutes she paused beside the table, said quietly that she would now make the prayer to the god for
me, and then--looking as into a distance--began to speak in Hawaiian, slowly and with great force. She
voiced the prayer once, then repeated it; and then repeated it again.
This thrice-spoken prayer was offered word for word and idea for idea as nearly as possible, the full
force of the suggestive will being mustered to cause the low self to carry to the High Self the thought-
forms which were being made by the carefully and firmly repeated prayer.
The High Self was contacted by the low self, after a direct command from the middle self of the healer,
the tumbler not being used, as at this time no return answer was expected or requested. When the
prayer had been thrice spoken, the healer resumed her chair and took a cigarette. She smoked and
rested after her effort. She had accumulated extra vital force and had presented the prayer as a set of
thought-forms on a flow of vital force.
Soon the tumbler was brought into action to see what message could be had from the High Self, and
what instructions might be given.
In the water surface in the tumbler appeared (to her) a scene in which I did several things. It was an
enactment of what the High Self had caused my future to be. The old future was torn down and a new
one had been instantly constructed for me.
The old future had undoubtedly contained all the business failures which seemed inevitable to me and
which I feared and so visualized as I worried. This probably would have been my future, if I had not had
the help of the High Self in changing the bad to the desired good.
We do not know the exact way in which the High Self makes the future for the low and middle selves
over which it stands as "guardian , parental spirit." We can only guess that the thoughts we make into
thought-forms are used in some way in shaping the future. At least, the thought-forms tell the High Self
what we hope, fear, desire, and plan. It seems that our futures are made from these thought-forms,
with all care being taken not to intrude on our FREE WILL. We must be allowed to exert free will, and
unless we ask for help, it must not be given lest the free will be cancelled. We cannot say why, but we
can understand that such a condition of affairs can be.
Because of our mental limitations we cannot conceive of a future made of invisible material, but still
containing all the events and conditions which will materialize from minute to minute and hour to hour
and day to day for as far ahead as the invisible outline of the future is "crystallized." Perhaps the future
is made like the shadowy bodies of the low and middle selves, as are the thought-forms. Perhaps
thought-forms are made to grow into events. The kahunas did not know. We cannot know. However, so
long as we know that the future is made in some such way and that it can be seen ahead in so far as it
has been made, and that IT CAN BE CHANGED, that is all we need to know.
The healer saw the new future in her tumbler of water and described to me the things she saw that I
must do, also telling me why. She seemed to get the idea of why things were done in my psychic way

47
connected with the psychic vision. The usual method of the High Self of giving symbols was not used
here.
"The god tells me," she would say, or "The god shows me."
She saw me going to my competitor with a paper in my hand. She said that on the paper I had written
out my proposition to sell, the price, and all the details. She said that the god told her that this man was
the kind who liked to see everything written out on paper, otherwise he would say "No" from force of
habit.
"You write it all out," she instructed. "Then, next Tuesday at a quarter after two you go to see him. He
will be in his office sitting at his desk and doing nothing. You put the paper on his desk and say, 'Have a
look at these figures, will you? I'll be back in ten minutes.' Then, you go off and in ten minutes you come
back. He will be finished reading your paper and will say to you that he will buy your business."
To me this was unbelievably explicit and detailed. I asked how she knew, and she told me that she saw
me doing it in my new future, and that the god made her understand why the proposition had to be
written out.
I marveled at the instructions and promised to obey them to the letter.
At a quarter after two on the following Tuesday I went into my competitor's place of business with my
proposal careful ly typed out in full. I found him, as had been foreseen, idly sitting at his desk. I placed
the paper before him and asked him to look it over, saying I would be back in ten minutes.
In ten minutes I returned, and he was waiting for me. "I'll take you up," he said. "I'll give you my check
for a hundred dollars to bind the bargain and you can make out the bill of sale."
So, with the help of the healer and the High Self, the deal was closed. The price stipulated in the prayer
was paid me . I stayed on to help get my business amalgamated with that of my friendly competitor.
With the deal completed, I reported back to the kahuna, paying her all she would allow, which was little
enough considering the great service she had rendered me.
                                                                             --Max Freedom Long.
 
*  *  *  *  *
 
The above story is a remarkable illustration of what can be done when Huna is applied. The important
fact is that EVERYTHING is done for us by OUR OWN High Self, provided we have done what is necessary
on the Middle and Low Self levels. If additional assistance is needed, we leave that to the High Self to
obtain by contacting the High Selves of others. This is particularly significant when we are seeking to
help others. The High S elves work together on the project. We may want to seek the aid of someone
else in the most difficult cases, but ultimately it is the harmonious working of our own High Self, working
together with the Low and Middle selves, all doing their parts, that brings the desired conditions into
reality. A kahuna is not now necessary. We can accomplish these things for ourselves. This is what these
letters on Huna are all about.
                                                                                  --E.O.W.
 
 
 
 
 
 
 
 
 

 
 
 
 

48
 AN AMERICAN INDIAN PRAYER
 
 
O Great Spirit,
Whose voice I hear in the winds,
And whose breath gives life to all the world,
Hear me! I am small and weak.
I need your strength and wisdom.
 
Let me walk in beauty,
And make my eyes ever behold
The red and purple sunset.
 
Make my hands respect the things you have made
And my ears sharp to hear your voice.
Make me wise so that I may understand
The things you have taught my people.
Let me learn the lessons
You have hidden in every leaf and rock.
 
I seek strength,
Not to be greater than my brother,
But to fight my greatest enemy--myself.
 
Make me always ready to come to you
With clean hands and straight eyes.
So when life fades, as the fading sunset,
My spirit may come to you
Without shame.

49