The Three Remedies of Huna.
Why the Backset May Come.
Entering Our Own Future.

November 1, 1948

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

Review Chapters 13 and 16. Check Pages 137 and 138. SSBM.
In HUNA (the pamphlet) read pages 16, 17 and 18. Check page 7, also 27.

Owing to the lack of space in SSBM (Secret Science Behind Miracles), considerable material was left out or condensed greatly. More material is coming to light all the time as we forge ahead in our mutual effort to learn the use of Huna. As I can, I will give these materials in the bulletins. At this time, two items will be touched upon, both being important to understand as we try out ways and means of experimentation. Associates are urged to try variations of kahuna methods and to report results. Huna is not crystallized and set. It is alive and vital and growing. It is subject to additions, corrections and negations.

COMPLEX OR FIXATION?

From the letters that come in, there appears one point in the Huna lore which many Huna Research Associates have not yet been able to grasp clearly. In this bulletin it will be discussed.

HRA, G.S.P. writes: “For many years my training and experience has dealt with the Aumakua only, regardless of whether for spiritual help or for physical. All my prayer-actions are channeled to the one Omnipotent power. So you see how difficult it is for me to break the Universal mind into parts to get the Aumakua to do some things and the Aunihipili to do others.”

I think that most of us find this point confusing. We forget that the theory of the Universal Mind was evolved before the complex was recognized in the West. Once Universal Mind and the All Good, etc. had been preached, the doctrine promptly crystallized so that “not a jot or tittle” could be added thereto (under threat of being tossed out of the fold).

A letter from the HRA group in Australia tells how Huna was criticized as containing “nothing new.” On the surface it is greatly similar to the modern “metaphysical” views. However, on closer inspection it is found to be the first system in modern times to offer a complete coverage of the field. It is the only one to know and use the complex and to recognize the fact that the presence of a complex may prevent the Aumakua from exerting its powers to help and heal.

It is because of this “complex” difficulty and the lack of a successful means of combating it, that we have to break Universal Mind into parts and confine our direct dealings to the personal Aumakua (which will pray for us to still Higher Beings when and if it finds this necessary).

We do not divide the Universal Mind; we simply select a more definite point of contact with it through the Aumakua. The Aunihipili is not at all a part of the Aumakua. It is the lesser half of the fellow down here who is praying for help.

The reason we cannot ignore the Aunihipili is that it is the part of us which can use telepathy. Our prayers must be delivered to the Aumakua by means of telepathy (this is one of the foundation blocks upon which Huna stands as a workable system) and only the Aunihipili can make the delivery. The conscious mind or Auhane can make the prayer, but cannot deliver it.

Now comes the complex or fixation. This is the thing that blocks the path from us to the Aumakua and turns back our prayers. In fact, a complex of guilt or doubt will prevent the Aunihipili from trying to reach the Aumakua along the path of the aka threads to deliver the prayers.

The idea that the Aumakua can perform all manners of miracles seems very acceptable. We are fully justified in our practice of asking the Aumakua (or Universal Mind or Christ Within) to do for us anything we need done. However, if we want to be sure to get results, we must make certain that (1) the Aunihipili is not hampered by a complex of guilt or doubt, (2) that the Aunihipili has been trained (or has a natural talent) in the use of telepathy in delivering our prayers, and (3) that the Aunihipili also has learned to accumulate and deliver sufficient vital force to enable the Aumakua to do the work of making our prayers become facts.

Not many of us can say that our Aunihipili is fully cleared of hindering complexes or is trained in the Huna methods of delivering the prayer and the low mana to go with it. This is unfortunate, but it is true. So, what are we to do while we are in training? Is there no other means of getting help?

THREE REMEDIES

The answer is that in Huna we have THREE REMEDIES. In this we are almost unique. The kahunas were simple and practical. They made use of what medicines they could discover. They used manipulations in their lomi`lomi. They used suggestion with a properly impressive physical stimulus to cause the Aunihipili to do all it could by way of healing, and for the purpose of breaking down fixations. In the meantime the prayers to the Aumakua were made and steps were taken to drive off spirit attackers and invisible leeches.

Check the remedies:

1. Medicine, manipulation, surgery, etc.
2. Suggestion. Draining off the complex. Restoring the normal attitude of mind. (Also driving away unwanted spirits of various kinds.)
3. The help of the Aumakua. (To be obtained by the use of prayer mechanisms involving thought-forms, telepathy, the aka thread of contact and the transfer of vital force.)

WHY THE BACKSET MAY COME

The simple fact is that Huna, old though it is, has now reappeared to give us the last word in ultra modern psycho-religious systems. Any other system which does not include the working and full knowledge of the three remedies listed above is as out-of-date as the ox cart. We are advancing with extreme speed into a new age. Over night, our theories change. Huna leaves the psycho-religious systems of yesterday as far behind as the horse cart and bloomers. It gives us a system to fit the splitting of the atom and the new reach of our microscopes and telescopes. It is confusing and often disturbing to have to modernize our thought so swiftly, but the race is now to the swift. Associate E. J. writes, “It’s a race between Illumination and Annihilation.”

Since Adam was fooled by the serpent in the Garden of Eden, mankind has viewed with dismay the fact that each time he turns over a new religious leaf or starts to get healing through prayer, his first happy progress is usually stopped short by a BACKSET. Job complained of it. Paul wrote of it.

Huna Research Associates, like their forefathers, from the time of ancient Egypt, are distressed by this and ask what the kahunas had to say about it.

The kahunas had so much to say about it that it is difficult to decide just what to accept. Or, to put it another way, it is hard to decide HOW MUCH to accept. The kahunas listed an amazing variety of “spirits,” sub-human as well as human and non-human, from beings of the Aumakua level down to entities too insignificant to be counted. Whether or not this concept is correct, we need not take time to try to decide, but of one thing we can be fairly sure. This is that the invisible “spirit” entities about us have very definite effects on our lives and health in many cases, if not all.

In early Christian times, in Paul’s letter to the Ephesians (as it has come down to us) he writes, “For we wrestle not against flesh and blood but against personalities, against powers, against the rulers of the darkness of the world …”

The general idea, roughly speaking, is that the unseen entities or “spirits” attach themselves to us and daily draw from us a little vital force to keep them able to function in their own secret ways. They influence the Aunihipili. The thoughts we think determine the kind of spirits we attract to us as “eating companions,” to use a Hawaiian phrase.

These spirits are as set in their ways or habits of life as we are. When we begin to contact the Aumakua and to prevent our greeds and hates and jealousies from functioning hurtfully, we begin, figuratively, to rise above the spirit vampires. As we rise into a purer air, they make a wild effort to drag us back. Often they succeed in causing a relapse in the healing that is being requested of the Aumakua. The intent is to discourage us, to prevent us from contacting the Aumakua, and otherwise to pull us back to the former level and to keep us there.

The secret of getting the best of these pests is to keep right on through thick and thin, paying little heed to the BACKSETS and toiling to keep rising. To illustrate this condition of affairs which besets us, consider the Aunihipili as the “eating companion” of the Auhane or conscious mind self.

Say that we have the cigarette habit (I speak of this because so many of us have had the experience of which I am about to speak). We decide to stop smoking. We stop. For a day or so we are dizzy and upset. Then we begin to feel better than usual. But after that first happy period of triumph and freedom, the Aunihipili begins to work desperately to drag us back to the old level of habit. It flaunts in our nostrils the most wonderful fragrances of smoke. It snatches from us all pleasant thoughts of freedom and plagues us with thoughts of smoking. At last, catching us off guard, it throws us into a dazed and helpless condition in which we do not resist. We reach for a cigarette and feverishly light up.

The important part of this story is still to come. One fine day we out-smart the Aunihipili and refuse to be drawn back. We settle down to a battle royal. We have a really miserable experience. Life seems not worth living. This is the famous DARKEST HOUR which comes just BEFORE DAWN. But we stick it out. The dawn comes and we stand, proud and free and triumphant.

In our experimental use of Huna we do not yet have the trained psychic powers developed by Phineas Quimby, the little New England watch-maker and mesmerist whose work gave us the beginnings of modern “Mind Healing.” Quimby learned to know the Aumakua of the kahunas as the “Power and Wisdom.” He learned to contact it and call down its healing aid for his patients. He also learned to look ahead and see the course of the healing. Often he would tell a patient that he would improve for a certain number of days, then have a relapse for a day or two, and finally go on to a complete and permanent cure. From the records it appears that he became so expert that he seldom missed on his predictions.

The point is that from all directions and all ages we can gather evidence of the fact that these reversals often come soon after we start work with the Aumakua or with any concept of Higher Beings.

The East Indian systems dwell at great length on this unfortunate truth. They have evolved an elaborate explanation to the effect that when we rise to a closer relation with the Higher Beings, we automatically bring down on our hapless heads the accumulated karmic debts which might otherwise have been paid off over a period of several incarnations.

Whether one elects to accept the idea of karma or to stand with the kahunas who blamed it on the “eating companions” whom we attract to ourselves without knowing it, the end result is the same. The REACTION comes and we must weather it if we are to make progress.

As Huna Research Associates we do not have to make up our minds as to which of many explanations may be correct. Fortunately, all we need to know is that we can come through nearly anything in the line of backsets if we stick stubbornly to our guns. “Praise the Lord and Pass the Ammunition,” might well be the theme song for these times when it looks as if all were lost. Or, if we prefer, we can recite, “The darkest hour always comes just before dawn.” This is where a grain of understanding engenders a wealth of faith – faith to move the mountain which the “forces of darkness” try to prevent being moved.

ENTERING OUR OWN FUTURE

Another difficulty faced by many HRAs is that of being unable to make a good picture of the condition for which they pray to the Aumakua.

The greater part of the trouble is to be found in the fact that the Aunihipili does not take the pictured condition seriously. No physical stimuli are used, and no deep impression is made on the Aunihipili to cause it to carry the picture to the High Self as the “prayer.”

Here is a method which has been used successfully to correct this trouble. Take a few minutes every day and pretend for that time that the condition pictured, prayed for and greatly desired, has already arrived.

The psychological reaction behind such a pretense is most interesting to study in yourself. Take, for example, a prayer for a broken arm to heal, for the doctor’s bill to be paid and for plenty of money to be provided for comfortable living. We decide on a five minute period of pretending. We glance at the clock and then throw ourselves into the picture. We throw ourselves bodily and completely into it. We MAKE ourselves feel as we think we would feel if the entire prayer were already answered. We may even speak aloud and tell ourselves how fine it is to have our arm all healed and the bills paid and money in plenty.

This seems a rather odd practice at first glance, and will feel strange at the first attempt to put it into practice. But for getting the picture built solidly into the future so that it can “come true” in the present, it is almost a magic formula.

The trick is to keep practicing at throwing yourself into the future condition and living in it for a few minutes – living in it to the full. In those few minutes, do all things possible that you would do if the condition were already there. If you know you cannot use the broken arm, don’t try to do so, of course, but pretend you COULD at any moment if you happened to want to do so. Go back to your childhood and try to remember how you lived in a make-believe world in your play. You may even profit by playing this game with a playfellow – a friend who can join in with the proper vim and play the game to the hilt. Keep it up until you begin to feel that the condition is really REAL when you enter it, and then you can be fairly sure that it is nearing actuality.

Let me also add this: I know that some of you have that strange, deep, burning desire for spiritual growth. I need not try to define this longing, if you have the glow you know what I mean. For you this is indeed the magic formula. You know what you long to be, inwardly, outwardly, spiritually. Take a deep breath and dive out of this world into the ideal. Strike the new attitude and hold it as long as you can. Let go all holds. Plunge from your limitations into the unlimited you. BECOME that other shining self. Enter your Service. Stand clean and clear and bright with your Aumakua.

Do you remember the story of the boy who gazed daily at the Great Stone Face? Who eventually came to look like it? That is the idea.

For just a little time, BECOME the healer, the helper, the great teacher. Become the artist, the great lover, the perfect beloved. And, as you live in, and actualize, the things you desire to be or do or have or give, watch yourself and your reactions as if from outside yourself. Watch to see if THIS CONDITION is what you REALLY want. If it is not, discard it and try again. This is like trying on new shoes. A moment of wearing a shoe tells more than hours of trying to measure foot and shoe to see how one will fit the other. Try it on!

Max Freedom Long