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Huna Psychology: An Introduction

     Huna (tm) is not an "occult" system-- that is, hidden from all but a few
"favored" adherents or "initiates." It is based on knowledge of human
psychology and of how the various parts of the human personality
function. When you learn how the psyche works, you will be able to see
how it functions properly and with the greatest effectiveness. Huna em-
phasizes normal living in every way and makes everyday life more 
liveble. In times of stress, Huna offers effective relief in any situation. As 
Max Freedom Long put it, "If you are not using Huna, you are working
too hard!"

     The basic tenets of Huna can be summarized in these words, "NO
HURT: NO SIN," that is, the Huna concept of "sin" is doing something
hurtful. "SERVE TO DESERVE," that is, be of help and service to 
others in order to feel worthy of good things in your life. A more concise 
statement is the Huna motto: The Hurtless and Helpful Life.

     Potentially, Huna principles will work for everyone. When the desired
results are not obtained, Huna psychology reveals the causes of the 
failure. The best place to start learning the basics of Huna psychology is 
the correspondence course, written by Dr. Wingo entitled "Letters on
Huna: A Course in the Fundamentals of Huna Psychology." It is an ex-
cellent basic text that will give you a clear statement of what Huna is 
and how to use it. A good, quick, and thorough introduction is "Huna:
The Ancient Religion of Positive Thinking," by William Glover.
     For further study, the works of Max Freedom Long are recom-
mended. "The Secret Science at Work" (1953) reviews the account of
the discovery of the ancient coded secrets of the kahuna and gives
suggestions for the use of Huna principles. "The Secret Science Behind
Miracles" (1948) presents a more detailed account of the search and
the method of discovery. An excellent review and source of daily inspira-
tion is "Growing Into Light" (1955). Two technical manuals on special
aspects of the research are "Self-Suggestion and the New Huna 
Theory of Mesmerism and Hypnosis" (1958) and "Psychometric 
Analysis" (1959). The masterpiece of comparative religion, "The Huna
Code in Religions," was published in 1965.

     It is not necessary to have "psychic" ability in order to use 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 naturally. Because the principles of Huna psychology in-
volve the study of universal laws and basic concepts, most people find
that the intuition becomes stronger and "psychic" or "spiritual" aware-
ness begins to develop. This awareness is the by-product of profound
study in any area, whether astrology or physics, art or Tarot, biochemist-
ry or any of the systems of psychology, including Huna.

     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 in vol-
untary. The part of you that is all of these things-- the real you, so to 
speak-- enables you to be conscious of the fact that you exist as a spirit-
ual or psychic "person" in addition to the body in which you seem to 
live. It is natural, therefor, to speak of YOU and YOUR BODY as two 
parts, whether they are actually separate or not.

     At times a person speaks of "having a little talk with himself" in order
to make up his mind about a decision or to work up courage for some-
thing very difficult or frightening. "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 a second
part comes up with arguments for the other!
     Whether we consider that there are really two of us inside our minds, 
or two functions of one mind, 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 most psychological systems recognize a subconscious part
of the mind, it is natural to state that there are two minds or psychic
entities. For the purpose of discussing the psyche, 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 man that is conscious of his own existence and
has the ability to reason. The subconscious mind was "unihipili," or the
basic self. Max used the term "low self". This is the one we "have a talk
with." The term "low" has no reference to rank or importance, but only
to the fact that it is "below" the level of consciousness (thus the term
sub-consious) and has its bodily center in the solar plexus, below the
consciousness centered in the head. Remember that the function of this
part of you is very important and the low or basic self has a very large
part to play in your life.

     The third part is the High Self-- called by the kahuna the name "Au-
makua." This is sometimes called the "superconscious," but writers un-
familiar with Huna psychology may use that word to designate the sub-
conscious. The High Self is the "older, utterly trustworthy, parental 
spirit." The High Self may, in religious terms, be called a sort of guardian
angel who helps us when requested to do so, but does not necessarily
interfere unless asked to help. However the concept of "God" or deity 
was considered to be above the level of High Self, which is an integral 
part of the human personality. It is our divine connection with God. It is
the High Self, using whatever higher resources which may be required,
that brings all desired conditions into reality.

     The symbol of the triangle suggests that once all three selves are
working together with perfect union and harmony, we have perfect com-
munication among the three selves. Even though we often speak of 
separate functions of the individual three selves, remember that they 
must always work together to function effectively. When we refer to an
individual self, we must always include the others in proper relation to 
that part. It is at this stage of harmony that there is "direct" contact from
the middle self to the High Self, because all three are a harmonious 
three-self team. This is the perfect or whole person.
     All three selves have their proper part to play in the life of each of us,
and they must work together to accomplish whatever is desired, 
whether solving a problem in the present, or trying to work for a better
future. When the three selves work harmoniously together, things can
happen that may appear to be "miracles." But when you know the 
proper and normal functions of the three selves and how they work to-
gether, the miracles will seem to be in no way "supernatural."
     The ideal to which we aspire is to become a complete person, with
all parts united. As Max Freedom Long expressed it: "Our task as middle
selves is primarily that of learning to work consciously and properly with
both the low [basic] self and the High Self."

     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 show the various
skeletal, muscular, or nervous systems of the physical body. The 
kahuna of ancient Hawaii talked of the three selves of man, with their
exact duplicates, which they referred to as aka-bodies. This aka-
substance formed a sort of invisible pattern or "aura" around each of 
the three selves, keeping the blueprint intact, but capable of changing
shapes temporarily to form a connecting thread between the basic self,
the middle self, and the High Self.
     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 silver spider-web, and the connection be-
tween them remains. Further contacts add other aka-threads and these
are braided together into an aka-cord, resulting in strong rapport be-
tween the two persons. Such an aka-cord must be kept strongly braided
between the basic self and the middle self, and between the basic self
and the High Self, in order for the three to work harmoniously together.

     The kahuna recognized the magnetic and the opposite, repelling
nature of vital force, or "mana," but unfortunately left no detailed ex-
position on the subject. They knew the force as a thing which had to do
with all thought processes and bodily activities. The life force was the 
essence of life itself. The kahuna symbol for this life-force was water. 
Water flows and so does vital force. Water fills things. So does the vital
force. Water may leak away and so may vital force. All thinking involves
an electrical-like activity of Mana. The word "mana-o" means "think-
ing," the "o" added to show that the process is one of using Mana to
produce thought. As each thought is formed it is given its aka body and
is fastened by a thread of the same substance to thoughts which came
before it ("association of ideas" in terms of modern psychology).
     Mana is taken from the food and air by the 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, indicating that it
was doubled in power, so that it could be used by the middle self to 
direct the inner 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 inner self carry out every sug-
gestion. It is seldom used in its full strength, and so the basic self gets
out of hand or flits from one activity to another, without carrying out any
suggestion or command fully.

     We know that taking a slow, deep breath will give us an extra 
amount of energy. We can use certain techniques combined with
specific mental images to accumulate a surcharge-- an extra large and
powerful charge-- of vital force any time we need it. This assumes that
we are in reasonably good health and are not weakened by physical or
emotional trauma. We can use these surcharges of Mana in several 
very valuable ways, particularly in healing ourselves and others, and in
making a Prayer-Action that will have real power.

     The kahuna believed that by an action of the mind a person adds to
the amount of Mana created from food and air. The extraction process 
is quickened. This theory is supported by our physiologists, who have
found that when we digest food it is not all used at once, but is changed
to blood sugar, or glycogen, and oxidized with oxygen from the air we 
breath to give us such amounts of force and energy as we may need for
the work we happen to do. The basic self, who tends to all such 
matters, can at any time begin to take in more air and cause more blood
sugar to be burned to create more of that strange chemically-manufac-
tured force we call Mana. The basic self learns to do this easily in most
cases. By combining the Mana from food and air with additional Mana
from unlimited cosmic sources, we can always have the power we need
to accomplish whatever we truly and justly desire.
     The accumulation of a surcharge of vital force is accomplished 
simply by explaining to the basic self within just what it is to do and then
 asking it to do it. To help the basic self, we can start breathing more 
deeply, add the thought of accumulating a large surcharge of Mana, 
and the process begins.

     The kahuna used the symbol of water for Mana. When he wished to
accumulate a surcharge, be breathed deeply and visualized Mana rising
like water rising in a fountain, higher and higher until it overflowed. The
body is pictured as the fountain and the water is the Mana. Another 
image that can be used is filling a sphere with light and mentally seeing
your entire body surrounded by this sphere and fully illuminated.

     Exercise or any form of physical exertion always starts the basic self
manufacturing more Mana, otherwise we would use up what we have in
a few minutes and would begin to feel faint. Athletes know that they can
go only so far on their first wind, which is the charge of Mana they 
happen to have in their body and aka-body at the start. Then in a short
time they get a fresh supply of energy (the second wind) and can then 
keep going steadily and at top speed. It is important to use the sur-
charge, over and above the basic physical energy required to maintain
health and daily activity, in working toward a specific goal, such as 
healing or solving a social problem.

     Instead of exercising, we can assume the mental attitude of one get-
ting 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 
basic self will begin to create the desired vital force.

     Persons with a low normal charge-level of viral force have found that
they can sense the additional surge of Mana after taking on an extra
supply. It adds to the sense of well-being, of physical strength and en-
durance, of will and determination, and it sharpens the mind, makes 
memorization faster and easier, and the senses more acute. This can 
easily be tested by checking the clearer vision or sharper memory after a
surcharge of vital force.

     The point that is most important when considering Mana or vital force
is that when you have learned to accumulate a surcharge, 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 tissue and even the fabric of the future.
     The High Self contacts us of its own accord in our sleep, making use
of the connecting aka-cord. Our thoughts of the day, with our plans, 
hopes, fears, loves, and hates, are examined, taken as duplicate 
thought-forms, and at the same time vital force is taken. This vital force
is stepped up to the high "voltage" and is used by the High Self to con-
struct a shadowy body which will materialize as part of our future. Such
though-forms were described by the kahuna as "seeds" and were
symbolized as seeds, which were vitalized by the High Self and grew 
into actualities of the future.

     The High Self not only takes from us the vital force it needs, but 
returns a compensating force to us. This is vital to our health and well-
being. This return can be pictured as a shower of Mana falling from the
up-welled fountain, as a gentle mist, a "rain of blessings." Thus the 
three-fold communication symbolized by the triangle is complete. After
consciously contacting the High Self for the purpose of sending a gift 
of Mana and also presenting a "prayer-picture," the kahuna ended his
prayer with these words: " The prayer takes its flight. Let the rain of
blessings fall."
     Daily contact and guidance in all of our lives may be had from the 
High Self as our Divine Connection-- but only if requested. All the more
reason to discover for yourself the basic concepts of Huna and how 
they may be put to practical use in your own life-- the three selves and 
their functions as a unified team and the importance of understanding
how Mana, the life force, can be increased and utilized to bring about a
better life now and for the future.

     The Huna Fellowship was founded by Max Freedom Long in 1945.
     Huna (tm) is an internationally registered trademark of Huna 
Research, Inc., the organization which coordinates the teaching, 
research, and practice of this ancient system recovered during over fifty 
years of research by Max Freedom Long (1890-1971) from the ancient 
traditions of Hawaii.
     The Huna Way of Life contains elements of philosophy, psychology,
and religion, offering practical, easy-to-learn methods of personal goal
attainment and spiritual growth.
     This not-for-profit organization is supported entirely by annual dues
(US$35 per year) and other donations, all of which are tax-exempt under
Section 501(c)(3) of IRS Code.
     Huna is a gift. The President, the members of the Board of Directors,
and Seminar/Workshop teachers WORK ON A VOLUNTARY BASIS
ONLY. All revenue generated from donations, courses, goes to the
support of HUNA. Your financial support is earnestly solicited and
greatly appreciated.
     Huna Research has only one salaried employee to carry out general
office duties.
     Huna does NOT demand that you give up any belief or religious
affiliation that is consistent with your own personal experience. Member-
ship is open to any interested person.                   Aloha nui loa.