The Huna Credo

October, 1961 – Insert with Huna Vistas Bulletin 25

INTRODUCTORY NOTES: The ancient HUNA system of beliefs was preserved in past centuries in Polynesia. It became all but lost under the avalanche of modern thought which poured into the Isles of the Pacific after their discovery by men of the West in 1778. The System was recognized as one of value in the early years of the present century, and work was commenced to recover it.

Information was obtained at first from a study of what little was still remembered in Hawaii of the beliefs and practices of the native priests, or the kahunas. Some valuable data was found in North Africa in the hands of a woman kahuna, and there was some evidence that Huna had been known in Egypt before the advent of Christianity. Very soon it was found that Huna had been known to those who had written the Four Gospels of the New Testament, and that they had used a language identical to that of Hawaii as a code to insert Huna beliefs into the Christian writings while at the same time hiding those beliefs from the uninitiated. Other recognizable traces of Huna were found in the Gnostic literatures and some of the early Christian writings (which were not included in the Cannon as the Christian Churches were taking form) the same language and idea symbol code being found there as in the Gospels. The early Yoga of India was found to contain some Huna ideas concealed under the code of symbols. However, in all the sources mentioned, the basic beliefs had been lost for the most part under the common outer beliefs of current religions.

In this Year of Grace, 1963 [?], the last step was successfully taken in uncovering the hidden Huna meanings in the coded parts of the Mystery Writings, among which the literature of the early Christians has been found of greatest value. We now have the System rounded out and sufficiently completed in its recovery to fill in a most satisfactory manner the needs of one seeking a religion. Fortunately, this religion gives as part of itself a knowledge of ourselves as men which is far superior to that contained in the infant science of Psychology.

No one can progress under guidance of a religion unless it can be accepted as true and correct in what it teaches of belief, practice or ethics. That being the case and with many of us wishing to make all progress possible, it has been seen that the need at this time is to set down what we have slowly come to know of Huna and to believe veritable. Accepting Huna as we now do, we gain the element of faith in the verity of the beliefs, and because we can believe, we can begin with confidence to act under the guidance of the ancient System.

The work of recovering Huna has remained in the research classification for some years, of necessity. With the research still to be continued in some matters, such as practical application of healing methods, the time has come, nevertheless, to outline as fully as possible the recovered knowledge so that it can be used with more uniformity of application and so that it can be presented as a readied unit to those who may wish to gain an understanding of the System and begin to benefit from that understanding.

This outline in the form of a Huna Credo, is intended to be used as a unit of comparison. The beliefs itemized are those accepted by me, Max Freedom Long, and if the reader will compare his own beliefs with mine, there should result an eventual clarification which will show to what extent Huna is accepted. As I have spent more time in the study of Huna than any other up to this writing, I feel that my beliefs and the reasons for them will make the best standard to be used in comparison at this point in our mutual growth.

Following the example of early “Credos”, I will set down in numbered parts the basic things which I believe and which I think can be shown to be accepted by the kahunas of the full initiation. As many of us have come into Huna by way of other systems of belief, and have brought with us conflicting elements, it will be good for us to include a negative here and there to point up the difference between Huna and the holdings of other systems.

If the reader finds that he accepts all the items of belief presented here, there will be little need to go on to the following pages where objections to the various items will be taken up with the intention of showing why the Huna concept is best. Where the reader is referred to explanations already made in one of my five books, The SECRET SCIENCE BEHIND MIRACLES, will be indicated by the letters, BM, The SECRET SCIENCE AT WORK as AW, GROWING INTO LIGHT as GIL, SELF-SUGGESTION as S-S and PSYCHOMETRIC ANALYSIS as PA.

HUNA CREDO

1. I belive in God as the highest form of conscious being, beyond the powers of the human mind to understand except vaguely. I believe that all the universe and all of its forces and substances are encompassed in the Huna idea of God. I do NOT believe that God is dual in nature, having Light balanced by Darkness, or a good God equaled by a “Power of Darkness” or devil or fallen angel.
2. I believe that there may be many levels of consciousness descending from God, the Ultimate, to the level of man and on down to the lowest forms of life to include such things as crystals, all things obeying laws or patterns provided for their growth and evolutionary progress. I believe that above the level of the Aumakua, man has little knowledge of the nature of these units of consciousness.
3. I believe in man as a trinity composed of a Aumakua, a Auhane and a Aunihipili. I believe that the Aumakua is made up of a male and female unit of consciousness, blended in the union to make ONE, whom we may call “The Father”, but who always contains the Mother. I do NOT believe in the present Christian idea that there is a “Trinity” which is made up of Ultimate and Highest God, a man, Jesus, who was his “only begotten son” and who was interchangeable with God the Father or the Holy Ghost.
4. I believe that the three spirits or selves of the triune man are separate and individual, but that they are very closely tied together to form a team, and that the Aunihipili and Auhane occupy the physical body during earthly life, the first having the less perfect ability to reason, but having the task of making and preserving all memories as thought-forms made of invisible aka or “shadowy” (ectoplasmic?) substance. The Auhane has the superior form of reason. The Aumakua has a far superior form of mentation and can see the past and a limited distance into the future. It is able to read at will all memories held by the Aunihipili for this or any past incarnation, and may have an ability to read past events recorded in some way in aka substance similar to the “akashic records” of Theosophy.
5. I believe that the vital force, called “mana” by the kahunas, is made by the Aunihipili by burning the blood sugar in the oxygen of the air which is breathed. I believe that we can teach the Aunihipili to accumulate a surcharge of mana on command, and that the process is helped by consciously breathing more strongly. I believe that the mana can be sent on command by the Aunihipili along the aka cord to the Aumakua.
6. I believe that the mana is symbolized as “water” by the kahunas and that it flows along the aka cord of connection from the Aunihipili to the Aumakua, carrying with it, as chips on a stream, the thought-forms which incorporate and picture such things as may be prayed for. These aka pictures of the desired condition are accepted by the Aumakua, and the mana sent along is used to manipulate the aka substance of the “pattern world” where all events are formed before they materialize on the level of the Auhane and Aunihipili as conditions or physical things covering changes that cause healing, or changes that deal with circumstances and conditions. I believe that all prayer or converse with the Aumakua is telepathic in nature and that all telepathic communication can be explained in terms of mental pictures recorded as “things” in aka substance, and sent on a flow of mana from the sender to the receiver of the telepathic “message”. I do NOT believe that prayers can go to a Higher Entity than the Aumakua, unless sent on at its own wise choice, as in prayers for world peace, to “The Great Company of Aumakuas”, of which our own is a member. I do NOT believe that voiced prayer, silent prayer or chanted prayer reaches the intended High Being by way of sound – but because there is always a telepathic element in the sending if the prayer is effective.
7. I believe that a large charge of vital force can act as a controlling “mesmeric shock” to affect one other than the operator, and that this shock may dislodge such spirits as may be obsessing in part the one to be helped. I believe that the mana is taken from the Aunihipili and used by the Auhane to control the Aunihipili or others as demonstrated in hypnosis. I believe that all hypnotic suggestion is made possible by the mechanism of telepathy, the mana and charged thought-forms passing from the operator to the passive subject and being accepted and acted upon.
8. I believe that the “path” or contact along the aka cord reaching from the Aunihipili to the Aumakua can be “blocked” by a sense of guilt on the part of the Aunihipili, or by “complexes” involving guilt or disbelief, also by the presence of obsessing spirits of evil nature who obsess in part or fully the living person and force him, by hypnotic means, to obey their commands. I believe that these “evil spirits” were the things mentioned in the New Testament as things being “cast out” by Jesus and his disciples. I believe that they prompt most criminal and irrational actions today on the part of their victims. I believe that these “eating companion” spirits can be discovered through the means of Psychometric Analysis, and that parole boards could be greatly helped by such readings of prisoners applying for parole from prison. I believe that readings can be made of the three individual selves of a man as well as of any obsessing spirits which may be influencing him.
9. I believe that at the end of a series of several incarnations, the man, as a three self unit or team, can graduate or step up one level higher in terms of evolutionary progress. I believe that when the Auhane is ready to graduate to become a Aumakua, the Aunihipili will have been so trained by the Auhane as to be ready also, and will graduate to become a Auhane in the following incarnation. I believe that a new Aunihipili will be brought up from the animal level to take the place of the graduating Aunihipili. The Aumakua will step up a level at this time of graduation to become a “god High Self” or Akua Aumakua, having still greater power and wisdom. I believe that the Auhane, in graduation, will be joined by one of the opposite sex who has been part of a similar triune team, and that the two will blend and unite to form the new Aumakua Father-Mother of the new triune individual. I believe that the new Aumakua will have in its care two individuals, one male and one female, each having a Aunihipili and Auhane, but the two having a common Aumakua. Conversely, I do NOT believe that each man has a Aumakua Mother-Father all to himself. He shares the Aumakua with the evolving mate. I believe that the mates, once united at the Aumakua level, continue to evolve in the united condition, and that they associate with similar units more and more as upward growth continues.
10. I believe that it is possible for the Aunihipili and Auhane to become separated during life, or after physical death. I believe that this fact explains some forms of insanity, multiple personality and “obsession”. I believe that even in the most complete states of separation, the selves retain contact with their own Aumakua, even if the contact is so blocked that Guidance is all but impossible. Separated or isolated selves fasten themselves on living victims and control, influence or sicken and weaken the hosts. I believe that surviving spirits of good will often contact the living and help them in various ways, as by inspiration, dreams etc., but do not force them to conform to the desired “goodness”. I believe that spirits can take mana from the living and use it in projecting hypnotic suggestion or in poltergeist or other manifestations. I believe that the Aumakua automatically partakes of the mana of its three-self man, and that this mana is needed on the Aumakua level for thinking and work.
11. I believe that the future is automatically (to a certain extent automatically) built in aka pattern substance for the Aunihipili and Auhane man by the Aumakua, the future being made to match hopes, wishes, plans and even fears. I believe that we, can decide upon a different future and picture it strongly as a prayer is made to the Aumakua to bring about the desired future. I believe that the old future is broken down to make way for the new future, and that a series of “bad” events may follow the making of the prayers for the new and changed future. I believe that the old future will not result in lasting damage if “bad” events are endured until the old future is broken up and done away with. The “storm is tempered to the lamb” in such cases.
12. I believe that the Huna lore was known in ancient times by initiates in Egypt and the Near East, also, at a similar period in Asia. I believe that these initiates wished to insert enough coded Huna into religious writings to preserve the knowledge even while protecting it from falling into the hands of the uninitiated. I believe that the code was formed of a selected number of words taken from a language very similar to the later Hawaiian. This language had many words carrying several meanings, and so the “code” could be used to say one thing while meaning another. I believe that this code has been broken and many pieces of coded Huna recovered from the Bible, especially the New Testament, and from extra Cannonical Christian and Gnostic writings of the period. I believe that the language code was not greatly used in India and Asia, but that many of the ideas of Huna and many of its symbols can still be recognized in the beliefs of India and neighboring lands, especially in early Yoga. I believe that there may have been a knowledge of the “graduating” steps of Huna known in Buddhism where escape from the cycle of reincarnation was preached and union with a higher or “real” self was vaguely understood.
13. I believe that the graduation to the Aumakua level was the heart of the mystery or esoteric teachings hidden under the code in Christian writings. I believe that the Aumakua can and will cleanse one who is ready and who wishes to graduate to the Aumakua level, such “karmic debts” as there may be, vanishing before the ministration of “grace” in the hands of the Aumakua. (In the language of the Huna code, “grace” is loko mai kai. The root meanings of this word tell what really happens when we come under grace instead of the karmic law or the law of “As ye sow, so shall ye reap.”) “As a man thinketh in his heart, so is he,” applies when the Auhane accepts the “baptism of the Spirit and of Fire (Light).” I believe that the Auhane changes itself by mental change, and that the Aunihipili is then taken out of the material law of cause and effect to be cleansed by an act of grace executed by the Aumakua to make graduation possible. I do NOT believe in the need to pay off all debts of former actions – “grace” taking over where karma (for want of a better word) leaves off. (I do not believe in the “Lords of Karma” and in the idea that endless lives must be lived to balance one’s debts of hurtful action.)
14. I believe that the only sin is that of hurting another. I do NOT believe the failure to conform to ritual observances which do not involve hurting others is a sin, as, for example, failure to observe the Sabbath or any other day declared holy. I believe that every act may be tested by asking whether it hurts another or hurts ourselves. “No hurt, no sin” is the criterion. I do NOT believe that the Aunihipili and Auhane can “sin against” any being higher than themselves. There is no such thing as “mortal sin”. Even the most hurtful individual or spirit must eventually evolve and grow into the realm of the Aumakua. I do NOT accept any “scripture” as “the word of God.” I reject the authority of all “revelations” given (supposedly) through men, whether by spirits or by a process of pure invention. I accept the ancient Huna System as the most rational and nearest to what, in my mind, stands as religious and psychological truth, but reserve judgment on any and all points should further research show that a change in my conclusions is justified.
15. I believe that Psychometric Analysis readings can be made of all three selves of the triune man, and that his evolution or growth toward the point of “graduation” can be roughly judged. I believe that the pendulum can be used to show when a surcharge of mana has been taken on, and when contact with the Aumakua has been made and the gift of mana has been successfully presented and a return flow given. I believe that obsessing spirits who obsess the living or who are good and who stand by to help, can be touched and read by the P.A. method and the use of the pendulum. I believe that the pendulum furnishes a tool by which a degree of communication with one’s Aunihipili may be carried on. (The method has its pitfalls and not all can use it, but the benefits outweigh the dangers of failure or mistakes in results.) I believe that levels of intelligence can be ascertained through P.A. readings, and individuals classified in such a way that it may be known just how much of the abstractions of Huna they are apt to grasp.
16. I believe that the average Christian (and his counterpart in other religions) who attends church faithfully, seldom has a P.A. degree standing above the 300 level. He cannot grasp abstractions and needs to believe that a man in the actual flesh was God, that he allowed himself to be crucified and buried, but that he rose in living flesh and soon ascended, still in the flesh, to a heaven made of material substances. He can grasp and accept the idea that, on the Day of Judgment, all men will arise in the flesh from the grave and be sent to a material heaven or a hell of actual fire. At the level from 300 to 330 degrees the churchly are able to grasp some elements of abstraction. Here we find the New Thought type of religions, with little said of Jesus, heaven or hell. God becomes the “All Good”, and the material world may be done away with by saying it is unreal and does not actually exist. It is a woe-filled world that fails all too often to conform to the accepted formula of this level, “Think right and all will be right.” The stratagem of denying the actuality of the world and of material things is quite illogical, but touches the edge of ability to work with abstractions in using the argument, “God is all there is, and as God is only GOOD, anything which is not perfect and good cannot exist except as an error in OUR thinking.” In India this illogical method of escaping from the real of ourselves and our universe into the unreal was accepted by the best minds for many centuries. At the level reaching from 330 to 350 degrees, the ability to grasp still more of the Huna abstractions can be observed. Here we find the Theosophists and the Yoga students working happily with the complications of “bodies”, “planes” and the almost endless drift of “karma” and “reincarnation”. Here we find the naturally good psychics  – the mind readers and mediums. They can grasp the simpler concepts of Huna. The levels ranging from 350 to about 384 contains those who, to varying degrees, can grasp the full significance of the Huna abstractions. They are capable of working with the real and the unreal at one and the same time; they can mix the real (if temporary) world of material things with the thin material of mind and disembodied spirits (the world of the Auhane. They can also move mentally from the real to the thinnest mixtures of force, aka substance and CONSCIOUSNESS, understanding to some extent the state and power of the Aumakua, and being able to accept the existence of still higher levels of Beings and forces and consciousness quite beyond the reach of the mind. Above the 384 degree level few are found, and these seem to have grown into a strange condition in which they depend unconsciously on intuitions, and accept consciously “authorities” whose word is law to them in their chosen field of action. The intuition makes for the scientist who gets a flash and goes about testing to see whether his guess was correct. The same brilliant scientist may be held back by blind acceptance of what he feels to be the “ACCEPTED”. (Not always the really well proven facts.) I believe that some  who seem to have a P.A. degree reading in various levels, will be found to have their actual degree raised or lowered by the averaging in of the degree standing of good or bad spirits associated with them, or by the closeness of contact with the Aumakua. (The readings for Aumakuas seem to begin at 450 degrees.) I believe that an exceptionally good memory or a mediumship which allows a good spirit of high degree to “come through” may often account for a person of rather low degree standing appearing to be extra intelligent. People with P.A. readings above 384 degrees very often take Huna in their stride, seeming to understand it intuitively, but rejecting it because it is not yet recognized by those whom they consider to be “authorities”. Many of these people do lip service to the Church, but only because they are in the public eye and do not care to waste time contradicting accusers who may say they are “not Christians”. They should be good material for “graduation” but may be retarded by their dependence on their fine intuition instead of upon their reasoning ability. I believe that in order to get ready to graduate to the Aumakua level, the individual must be able to give careful study to the Huna system, especially as coded in the New Testament etc., and learn just what is demanded of the candidate, and just what must be done to make oneself ready to take the upward step at the end of this incarnation.)
17. I do NOT believe that the New Testament account of the life of Jesus is in accord with history. I believe that the Huna code shows that his life and teachings were symbolic rather than historic. I believe that the command, “Take up thy cross and follow me,” shows definitely that crucifixion on the cross was a symbolic rather than a factual matter. I do NOT believe in the verity of the theory of “Masters” as propounded in Theosophy and elsewhere. (Or in “Astara” or “I Am” claims.)