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Huna: The Workable Psycho-Religious System of the Polynesians
Max Freedom Long
(1890–1971)
Part III How the Aid of the Aumakua is Obtained
Introduction
In the psycho-sciences, all of which are new and incomplete, we find no recognition, of the Aumakua, or its voltage of vital force. Naturally, there has been no effort made to find a way of making contact with the Aumakua or of getting its aid.
In Religion, however, there are remains of a mechanism of prayer. It is to prayer that we must look when we turn back to Huna for a working explanation. This is the very heart of the basic system and it is with the prayer mechanism that experimental groups are to learn to work.
The Aumakua does not reside in the physical body, but outside of it. We do not know just where. But when we pray to it for aid we must be able to make contact with it and get our prayer considered. For this reason our first question is one of how the two lower selves can communicate with the Aumakua.
All communication between sentient beings must be done through thoughts, or words representing thoughts, or through thought symbols such as writing. Telepathy is a direct transfer of thoughts and is the method used in prayer to the Aumakua.
Everything has its shadowy body, including thoughts.
Thinking is done with the use of vital force, and vital force works only through matter, dense or etheric. Each thought, as it is formulated either by the Aunihipili or Auhane, or the two working in cooperation, is impressed on a microscopic portion of the substance of the Aunihipili's shadowy body. THIS IS THEN A THOUGHT FORM.
Our thoughts come in trains or clusters and make bunches of thought forms like clusters of grapes. Each cluster is tied to the next by a tiny invisible thread of the same etheric substance. When we finish thinking a thought and it passes from the focus of the Auhane, it is taken by the Aunihipili and stored as a memory. The storage place of these memory thought forms is not the physical tissues of the brain, but the shadowy body of the Aunihipili. When we die the Aunihipili leaves the body in its shadowy body and is able to take along our memories because they are stored in the shadowy body and so do not decay with the brain tissues.
When a telepathic message of thought forms is transmitted, the sender does not give up his thought form or "forget" it. He may be said to keep a carbon copy for his memory files. In mind reading the mind reader reaches out and examines the thoughts or memories of another and brings back duplicates of them, otherwise the person whose mind was read would cease to have as a memory the item "read."
The reason telepathy and mind reading are rare, is because both must be done by the Aunihipili. The Auhane can direct the Aunihipili to send or receive a message but cannot do it for itself. In hypnosis the operator reaches out silently or makes contact through the use of words. in either case planting thought forms in the Aunihipili of the subject. These may or may not be accepted and acted upon. As Dr. Rhine has pointed out in his work with telepathy, there can be no broadcast of thoughts in purely electric form because the matter of distance makes no appreciable difference, as it certainly would if electric power were sent out as from a station (We will see soon the Huna explanation of this matter.)
Communication with the Aumakua
COMMUNICATION WITH THE AUMAKUA occurs naturally during sleep. We know that in sleep we frequently get dreams of the future. Remembering that the Aumakua alone can see into the future, we conclude that in sleep there is a telepathic communication with the Aumakua. Or there may be intimate contact between the Aumakua in its shadowy body and our own Aunihipili in its shadowy body, in which case our stored thought forms could be inspected on the spot.
It is in this contact at night that most of the thoughts of our days are averaged by the Aumakua and used in some mysterious mechanism to materialize corresponding events and conditions in our future. If we fear something, that fear may become a part of our future. If we change our plans and desires frequently, our futures become a jumble of conditions. Psychologists have to believe that perhaps as high as ninety percent of our ills and accidents can be traced back to thoughts from which they must have originated. If we build a picture of our future with bright plans and high faith, we must take care not to kick over the fragile "seed" structure by allowing ourselves a day of discouragement in which we doubt the efficiency of the practice of "holding the thought."
Our entire lives are predicted by our thoughts. We may say that every thought is a prayer because it eventually is used by the Aumakua to determine the nature of the future being almost automatically built. This is a hard idea to connect with the belief in a loving god or Aumakua. We would expect love to cause the bad to be cast aside and only the good used in making a pleasant future. Experience teaches us that we are served with both good and bad.
As free agents we think into form the seeds of our futures. Only when we correct our thinking or ask the Aumakua to wipe out the bad and materialize a new and good set of thought forms can we get assistance. If it were necessary only to "hold" good thoughts to get them eventually accepted by the Aumakua and materialized into facts in our future, we would have a rather simple mechanism to use. But there are obstacles.
THE OBSTACLES TO COMMUNICATION are the complexed ideas or fixations of guilt or unworthiness, sin, doubt, fear and so on. The Aunihipili stubbornly holds to all its habits of thought. A habit of thought is partly the result of having very large clusters of strong old thought forms lodged in the memory. The instant we begin an action, mental or physical; which calls up those habit memories, we find a fixed set of ideas which are difficult to break down and replace. For example, those of us who have been reared in Christian beliefs frequently have complexes built in childhood with ideas of "sin" and guilt. We may have had an emotional strain at a time when we decided not to "sell all and give to the poor."
Remember that when we make the thought forms of a prayer and try to communicate with the Aumakua to deliver the "prayer" directly. we MUST CALL ON THE AUNIHIPILI TO TOUCH THE AUMAKUA AND DELIVER THE PRAYER. IF THE AUNIHIPILI HAS A COMPLEX OF SIN, GUILT OF UNWORTHINESS, OR DOUBT, IT WILL NOT DELIVER THE PRAYER. Or, it may deliver the prayer but ruin it by the inclusion of thought forms of doubt, fear and endless other contaminating things.
We have the task of clearing out of the Aunihipili entity any fixations. The kahunas called this process. "Clearing the Path." This was the "path" of the prayer from the Aunihipili to the High.
THE FIRST STEP IN PREPARATION FOR COMMUNICATION with the Aumakua is to get the path of communication cleared. Several things must be kept in mind at this point. First, we must realize that man cannot "sin" against God or the Aumakua. We are not big enough or able enough. Neither can the flowers or insects or animals sin against Higher Beings, The ONLY SIN recognized in Huna Is that of HURTING ANOTHER. And this sin cannot be wiped off (as long as it continues to hurt) by any means other than expiation. We must change our idea of the morals of the Aumakuaas we go along. Our morals are filled with dogmas which must be examined and put aside if not valid. The "Do unto others" is sufficient. It is the kahuna, Christian and Buddhist command. The Idea of Karma in which we pay in one incarnation for the sins of another, is not valid. It must be greatly changed, (as must the general idea of reincarnation,) to match the reconstructed Huna.
IF WE HAVE HURT SOMEONE unjustly there is nothing we can do to convince our logical Auhane that we are not guilty, except to go and make amends for the hurt. Then WE know we are in the clear, but in the Aunihipili there may often remain weak or strong resultant guilt or unworthiness fixations. These must be drained off or sublimated to open the path.
THE HUNA METHOD OF DRAINING OFF A COMPLEX of this nature is one which was probably connected with the basic idea of sacrifice in the early days. The Aunihipili is illogical. It can only remember and use animal-like reason. It is stubborn. It can best be rid of guilt complex thought forms by the use of physical acts. or stimuli accompanied by suggestion or auto suggestion of a mild nature.
The kahunas usually made certain that all hurts to others had been expiated before going on to the complexes. To get rid of these the patient was made to observe a fast or do deeds of service for others or give alms until it hurt. These things were sacrifices. They were done with the thought of making redress for sins of omission or commission. The Roman Catholic Church uses penances in the same way.
The Christian rites of the confessional, penance and baptism for the remission or cleansing away of sin, are all duplications of ancient kahuna practices. If the priests could use light suggestions while sprinkling the individual with holy water, the water would act as a physical stimulus and help impress the Aunihipili that it was being cleansed of its sins. Other physical stimuli were used with their mild suggestion by the Kahunas. Anything will do if it is physically impressive and contains a picture of something such as cleansing, washing or freeing.
THE USE OF A PHYSICAL STIMULUS, or a series of penances which act as a series of stimuli, is a very great help in getting suggestion to take effect on the Aunihipili. The use of suggestion by our psychologists would be greatly improved in healing if such stimuli were invented to fit various cases, and always used. Just to pray for forgiveness is not usually enough.
A TEST FOR A CLEAR PATH is the test of prayer. The Aunihipili is always linked up with the consciousness of the Auhane and feeding up memories to help furnish ideas and words with which to pray. If, therefore, when we pray, there is a guilt complex in the Aunihipili, our "CONSCIENCE" WILL USUALLY TROUBLE US. We will be like a naughty child called before a parent, who will hang his head in guild and remain sullen and silent. But if the child has been a "good boy", especially f he has just finished an arduous task to please the parent there is a joyous approach with an expectancy of praise and reward well-earned. It is the same with the man who has fasted and otherwise cleansed his Aunihipili of guilts. The path is open to the Heavenly Father-Mother, the Aumakua, (and through That to God if need be.) If we have a correctly made prayer-thought-form with no doubts and fears ruining it, we have then the open path of communication to the Aumakua and can go forward in full faith and confidence. If, however, we have not learned to reach out and touch the Aumakua successfully, to give it our prayer, all we can do is to "pray constantly" never varying our prayer, and hope that when the Aumakua takes our daily thoughts to use to construct our future, our prayer will he included without having been too much altered by the Aunihipili.
The Huna Telegraph Wire
THE HUNA TELEGRAPH WIRE USED IN TELEPATHY AND IN COMMUNICATION WITH THE AUMAKUA is next on the list of things which must be understood and used if instant answers to prayer are to be obtained.
The shadowy body of the Aunihipili is not only a mold of all the tissues of the body, a storage place of memories, a conductor of vital force; but it is the means of connecting us with things and people. It is sticky and when we see anything it extends out with the sight and sticks a tiny thread of the invisible substance to the things seen. We shake hands and a thread connects us with the person whose hand we have touched. We touch anything and in this way establish a connection with it. Such connecting threads of shadowy body substance last for a great length of time and tie us into our surroundings so to speak.
The sound of Dunninger's voice over the radio is followed back by the recipient in the audience to make a thread of contact with the mind of the broadcaster. Telepathic communication over fourteen thousand miles of distance between Sir Hubert Wilkins and his New York friend, Harry Sherman, was possible because they had between them threads of this kind.
These THREADS OF SHADOWY BODY SUBSTANCE act as guides when we order our low selves to reach out to touch someone. The contact once made, the thread is momentarily strengthened by pouring into it more shadowy body substance. This is projected from the shadowy body of the Aunihipili and the kahunas speak of it figuratively as "sticking out a finger."
Once the thread is thus reinforced, it is a perfect conductor for vital force, and on A CURRENT OR FLOW OF VITAL FORCE CAN BE CARRIED THOUGHT FORMS. A portion of the sensory organs can be removed from the physical organs and projected to the thing touched, through the projecting "finger." (The sensory organs are duplicated in the shadowy body of the Aunihipili. After death we have the use of all the senses.) Things at a distance can be seen, touched, tasted, heard and smelled.
These threads bind the clusters of thought forms together as we store them in series in our memories. "Association" of memories is a matter of being able to pull the strings attached to one memory and draw up all associated memories.
A THREAD OR CORD OF THREADS connects us with objects and people often touched. Mediums sometimes can feel these coming from the region of the solar plexus. The mechanism of psychometry is to touch an object, then cause the Aunihipili to stick out a "finger" and follow the threads, which are attached to the object, back to the owner. The owner may be around the world in distance, or dead and living in his shadowy body on "the other side," but he can be touched and his thoughts and memories inspected, his appearance noted and his surroundings sensed or seen.
THREADS OF SHADOWY BODY SUBSTANCE CONNECT US with the Aumakua, and, if the Aunihipili has no hindering guilt fixations, it can be trained to put out a "finger" and contact the Aumakua, then send a flow of vital force along the enlarged thread to carry the thought forms of the prepared prayer.
The Reaction of the Aumakua
THE REACTION OF THE AUMAKUA seems to be automatic. Perhaps there is more discretion used than we suspect, in answering these prayers, but in Fire-handling the Aumakua very seldom fails the performer who depends on instant and constant answers to mental prayers for protection. The prayers themselves become unconscious in so far as the Aunihipili has become trained to touch the Aumakua and present the often used set of thought forms of the prayer for protection. This is a prayer rapport, so to speak. When the hem of Jesus' robe was touched, the healing was possibly accomplished by this habitual prayer action of the Aunihipili. It is recorded that Jesus felt the "virtue" go out from him and knew that someone had been healed.
THIS "VIRTUE" would be vital force, according to Huna. The Aumakua seems to need little vital force for use on its own level, but when it changes physical, or dense materials, it needs a good force supply. This is usually taken from the individual making the prayer. The kahunas used to order the Aunihipili to generate an extra amount of the vital force and send it flowing to the Aumakua with the prayer. There is nearly always a sensation of electric tingle as the vital force is drawn or sent out, usually as soon as contact is established. In fact, the tingle is the common indicator of contact with the Aumakua. The vital force has, of course, to be stepped up in voltage by the Aumakua to be used. (Vital force of any voltage, when used through the shadowy bodies or their protrusions, seems almost intelligent in its actions, although we know that the intelligence must be resident in the being directing the activity.)
Here are the several steps to be taken in making the Huna "prayer" for instant healing, fire-immunity, change in the future, etc.
(1) The Aunihipili must be trained to put out a "finger" or protrusion of its shadowy body and follow the invisible threads which will guide it to the Aumakua.
(2) It must be trained to send thought forms along the paths of contact, as in telepathy and mind reading.
(3) It should be trained to generate an extra supply of vital force on command, then to send it along the paths of contact as needed.
(4) If contact with the Aumakua is not made, the path must be cleared by removing guilt complexes from the Aunihipili.
(5) The prayer must be most carefully made, after due consideration of possible unexpected consequences should the prayer be answered. When final decisions are reached as to what is desired, the prayer is to be formed by wording it aloud three times over, using the will to impress the prayer on the Aunihipili and to build strong thought, form clusters.
(6) The prayer when thus made is held in mind and the Aunihipili ordered to reach out and touch the Aumakua. When an answering electric tingle is felt, the prayer is recalled or even spoken again aloud so that it can be sent to the Aumakua with the extra supply of vital force needed to materialize the thought forms of the prayer into immediate or future events.
IF A PRAYER IS MADE FOR THE HEALING OF ANOTHER, this individual must be cleansed of all guilt complexes as a preliminary act, otherwise his Aunihipili will prevent the healing.