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Huna (New Age)

December 17, 2023

For other uses, see Huna (disambiguation).

Huna (Hawaiian for "secret") is the word adopted by the non-Hawaiian New Age author Max Freedom Long (1890–1971) in 1936 to describe his theory of metaphysics. Long cited what he believed to be the spiritual practices of the ancient Hawaiian kahunas (priests) as inspiration; however, contemporary scholars consider the system to be his invention designed through a mixture of a variety of spiritual practices from various cultures, with roots in New Thought and Theosophy, rather than in traditional Hawaiian beliefs.[1]

History edit

Max Freedom Long, who was not Hawaiian, went to Hawaii in 1917 to work as an elementary school teacher. He became interested in the religious beliefs and practices of the ancient kahunas and modern practitioners of traditional, indigenous Hawaiian religion, but none of the ceremonial people talked to him so he was unable to penetrate to the inner workings of this religion. He left Hawaii in 1931, convinced that he would never learn these secrets. In 1934, he woke with a revelation that the secrets were encoded into the Hawaiian language itself. He called the religious system he developed from this revelation 'Huna' (the Hawaiian word for secret), and wrote his first book in 1936 to chronicle his beliefs. There are no accepted Hawaiian sources that refer to the word 'Huna' as a tradition of esoteric learning.[2][3][4][5]

In 1945 Long founded Huna Research. In 1953, he published The Secret Science at Work as a Huna textbook, and in 1965 The Huna Codes in Religions, examining parallels between his invented system and religions such as Hinduism, Buddhism and Christianity.[6]

Principles and beliefs edit

Max Long edit

Long believed he had discovered an ancient Truth, not just about Hawaiian spirituality but linking back to India and ancient Egypt. He believed Hawaiians were a lost tribe of Berbers, and wrote that spiritual adepts migrated to Hawai‘i from Egypt, passing on to the priests of India some of their basic beliefs.[7] Long also linked Huna to Theosophy and New Thought movements of the time, writing that Christian Scientists understood positive thinking better than any group he knew,[8] and encouraged his readers to subscribe to Unity Church’s magazine, Daily Word.[9]

Huna emphasizes practical living and harmony with three levels of consciousness or selves, a low, middle, and higher self, which were supposedly recognized by ancient kahunas.[10] Long called these selves the unihipili (subconscious, inner, emotional, intuitive), uhane (waking consciousness, rational) and aumakua (super-conscious, connection with the divine).[11] These are not the Hawaiian meanings of these words,[12][13][14] which are traditionally defined as "the spirit of a dead person", "spirit" or "dirge", and "family or personal gods" respectively.[note 1][15][16][17]

In addition, Long redefined the Hawaiian concept of mana, (privileged as a divine power in traditional Hawaiian belief), and presented it instead as a vitalizing life force, which can, with knowledge of the three selves, be used in a manner of "personal empowerment" to heal body and mind and achieve life goals.[6]

Later teachers edit

Subsequent Huna teachers have placed the movement firmly in the New Age, with Serge King claiming that Huna came originally from aliens from the Pleiades who were remnants of the mythical advanced civilizations of Mu or Lemuria,[18] and Pila Chiles associating the islands with the New Age versions/interpretations of chakras, vortexes and ley lines.[19]

According to critics, Serge King misappropriated and attempted to redefine[20][21] three Hawaiian language words for his idea of "the three selves": "Ku," "Lono," and "Kane".[22] However, the meanings he gives these words are not the meanings of the words in Hawaiian, which are in fact the names of three deities in the traditional Hawaiian religion, who respectively presided over war, fertility, and creation.[14][20]

King listed seven principles of Huna, which are given in the table below. Native speakers, scholars and dictionaries concur that the meanings King gives for these words do not reflect their usage in the Hawaiian language, nor any traditional Hawaiian beliefs.[14][20][21] King also calls what he does "shamanism" and cites "West African shamanism" as an influence.[23]

Seven principles of Huna
Hawaiian Traditional definition[24] King's definition[22]
ʻIke To see, know, perceive "The world is what you think it is."
Kala To free, loosen "There are no limits."
Makia Motto, purpose "Energy flows where attention goes."
Manawa Time, season, date "Now is the moment of power."
ʻAloha Love, compassion "To love is to be happy with (someone or something)."
Mana Supernatural power "All power comes from within."
Pono Goodness, morality "Effectiveness is the measure of truth."

Reaction edit

Max Freedom Long wrote that he obtained many of his case studies and his ideas about what to look for in kahuna magic from the Director of the Bishop Museum in Honolulu, William Brigham. According to an article in the peer-reviewed Hawaiian Journal of History, there is no credible evidence that the two men met (citation requested). Even if they did, Brigham was not an expert on kahunas and did not document in his own writings any of the incidents Long ascribed to him, including walking on hot lava. In his letters and manuscripts, Brigham stated that Hawaiians were "an inferior race," and implied they were lazy. He referred to Queen Lili'uokalani as a "she devil," "squaw," and "nigger."[25]

Native Hawaiian scholar Charles Kenn, recognized in the Hawaiian community as a kahuna and expert in Hawaiian history and traditions,[26] was friendly with Max Freedom Long but said, "While this Huna study is an interesting study, … it is not, and never was Hawaiian."[12]

Pali Jae Lee, a research librarian at the Bishop Museum, and author of the classic book, Tales From the Night Rainbow, conducted extensive research on Max Freedom Long and Huna. She concluded, based on her interviews with Hawaiian elders, "Huna is not Hawaiian." Lee cites Theodore Kelsey, a Living Treasure of Hawai'i renowned for his work as a Hawaiian translator who wrote a letter to Long in 1936 (now in the Hawai'i State Archives) criticizing his use of the terms "unihipili" and "aumakua."[12][13]

Author Nancy Kahalewai, a teacher of lomilomi massage, wrote that "traditional lomilomi practitioners do not teach this philosophy. In fact, most insist that it is not from the native Hawaiian culture at all."[27]

Wells College Professor Lisa Kahaleole Hall, Ph.D., a Native Hawaiian, wrote in a peer-reviewed journal published by the University of Hawai'i that Huna "bears absolutely no resemblance to any Hawaiian worldview or spiritual practice" and calls it part of the "New Age spiritual industry."[28]

Mikael Rothstein, an associate professor of religious history at the University of Copenhagen in Denmark, is the author of several books on religious history and new religious movements. He wrote about Huna in a peer-reviewed anthology:

Rather than integrating Hawaiian religion, however, New Agers seem to carry out a radical reinterpretation of this tradition, or simply invent traditions that were never Hawaiian. ... New Age representations redefine Hawaiian concepts in order to align them to basic New Age trends.[20]

Rothstein also gathered opinions and analysis of Huna by native Hawaiians:

According to leading figures on the native-political scene in Hawaii, this kind of New Age representation amounts to straightforward exploitation. People often feel that non-Hawaiians are violating native intellectual property rights and that the out-of-context use of Hawaii’s religious legacy cripples the values that are imbedded in concepts such as kahuna, hula, Lomi Lomi, etc. The very idea that anyone could join a workshop and develop kahuna skills within a few weeks, for instance, is considered ridiculous as the traditional kahuna’s knowledge depends on a way of life rather than learning. ... By importing Hawaiian ethnicity and revivifying what is perceived to be Hawaii’s religious legacy, New Agers from Europe and the United States...do not need the Hawaiians themselves. They need a myth about them, and so they create it... [20]

Chai writes that Huna books are "examples of cultural appropriation."[21]

According to the standard Pukui and Elbert Hawaiian dictionary, 'unihipili are the spirits of deceased persons, 'uhane is a soul, spirit or ghost, and 'aumakua are family or personal gods, deified ancestors who might assume the shape of animals. Kū, Lono and Kāne are Hawaiian gods.[14]

In the Hawaiian language, the term kahuna is used for any expert. Kahuna include experts in diagnosing illness, herbal medicine, canoe building, temple building, wood carving, star-gazing, agriculture, and others.[29]

Organizations edit

Huna Research Inc was founded by Long in 1945. On his death in 1971, he was succeeded as its head by Dr. E Otha Wingo (in accordance with a request by Long), and moved its headquarters to Missouri, where Wingo was a professor. It has fellowships in Canada, Australia, England, Germany and Switzerland, in addition to the United States.[6]

Huna International was formed as a religious order in 1973 by King. It has three branches: Aloha International, Voices of the Earth and Finding Each Other International.[6]

See also edit

Notes edit

  1. ^ For full, unabbreviated definitions, please consult the cited dictionary references for each term.

References edit

  1. ^ Chai 2011, pp. 101–02.
  2. ^ Malo, David. Hawaiian Antiquities (Bishop Museum, 1951)
  3. ^ Kamakua, Samuel. The People of Old (Bishop Museum, 1991)
  4. ^ 'I'i, John Papa. Fragments of Hawaiian History (Bishop Museum, 1959)
  5. ^ Beckwith, Martha. Kepelino's Traditions of Hawaii (Bishop Museum, 1932)
  6. ^ a b c d Lewis, James (2002). The Encyclopedia of Cults, Sects, and New Religions. Buffalo: Prometheus Books. pp. 406–07. ISBN 1-57392-888-7.
  7. ^ Long 1954, pp. 125–26.
  8. ^ Long 1954, p. 364.
  9. ^ Long 1954, p. 366.
  10. ^ Melton 2001, p. 755.
  11. ^ Long 1954, pp. 14–15.
  12. ^ a b c Lee, Pali Jae (1999). Ho'opono. Honolulu: Night Rainbow Publishing. p. 56. OCLC 44516946.
  13. ^ a b Lee, Pali Jae (2007). Ho'opono – Revised Edition: The Hawaiian Way to Put Things Back in Balance (2nd ed.). Mountain View, HI: IM Publishing. pp. 89–93. ISBN 978-0-9677253-7-6.
  14. ^ a b c d Pukui, Mary Kawena; Samuel H. Elbert (1986). Hawaiian Dictionary. Honolulu: University of Hawaii Press. ISBN 0-8248-0703-0.
  15. ^ "ʻuhane". Wehewehe Wikiwiki. Ka Haka ʻUla O Keʻelikōlani College of Hawaiian Language.
  16. ^ "ʻunihipili". Wehewehe Wikiwiki. Ka Haka ʻUla O Keʻelikōlani College of Hawaiian Language. Retrieved 28 May 2023.
  17. ^ "ʻaumakua". Wehewehe Wikiwiki. Ka Haka ʻUla O Keʻelikōlani College of Hawaiian Language. Retrieved 28 May 2023.
  18. ^ King 1985, pp. 10–11.
  19. ^ Chiles, Pila (1995). Secrets and Mysteries of Hawaii. Health Communications. pp. 51, 71. ISBN 1-55874-362-6.
  20. ^ a b c d e Rothstein, Mikael, in Lewis, James R. and Daren Kemp. Handbook of New Age. Brill Academic Publishers, 2007 ISBN 978-90-04-15355-4
  21. ^ a b c Chai 2011, p. 102.
  22. ^ a b King, Serge Kahili (1990). Urban Shaman. Simon & Schuster. pp. 52–81. ISBN 0-671-68307-1.
  23. ^ Serge King's Biodata, Aloha International
  24. ^ "Hawaiian Dictionary". Hawaiian Electronic Library. Retrieved 16 August 2023.
  25. ^ Chai 2011, pp. 101–21.
  26. ^ Stone, Scott S.C. (2000). Living Treasures of Hawaii 25th Anniversary of the Selections of Outstanding Persons as Honored by The Honpa Honwanji Mission of Hawai'i. Honolulu: Island Heritage. p. 24.
  27. ^ Kahalewai, Nancy (2004). Hawaiian Lomilomi: Big Island Massage (2nd ed.). Mountain View, HI: IM Publishing. p. 139. ISBN 978-0-9677253-2-1.
  28. ^ Hall, Lisa Kahaleole. "'Hawaiian at Heart' and Other Fictions," The Contemporary Pacific, Volume 17, Number 2, 404–13, 2005, University of Hawai'i Press
  29. ^ Kamakua, Samuel. The People of Old: Ka Po'e Kahiko, (Bishop Museum Press,1991) pp. 6–7

Bibliography edit

  • Chai, Makana Risser (2011). (PDF). The Hawaiian Journal of History. 45. Archived from the original (PDF) on 2021-01-18.
  • Long, Max Freedom (1948). The Secret Science Behind Miracles. Los Angeles: Kosmon Press. ISBN 978-0-87516-047-4. Republished as Long, M.F. (1954). The Secret Science Behind Miracles (5th ed.). DeVorss. ASIN B004L0HVQQ.

Further reading edit

  • Dunning, Brian (23 November 2021). "Skeptoid #807: Huna: New Age on an Island". Skeptoid. Retrieved 15 May 2022.
  • Helwig, David (2001). Jacqueline Longe (ed.). Gale Encyclopedia of Alternative Medicine. Vol. 2 (2nd ed.). Gale Group. pp. 1011–1012. ISBN 0-7876-5001-3.
  • James, Matthew B. (2010). The Foundation of Huna: Ancient Wisdom for Modern Times. Kona University Press. ISBN 978-0-9845107-0-2.
  • King, Serge Kahili (1983). Kahuna Healing: Holistic Health and Healing Practices of Polynesia. Theosophical Publishing House / Quest Books. ISBN 0-8356-0572-8.
  • King, Serge Kahili (1985). Mastering Your Hidden Self: A Guide to the Huna Way. Quest Books. ISBN 0-8356-0591-4.
  • King, Serge Kahili (2008). Huna: Ancient Hawaiian Secrets for Modern Living. Simon & Schuster. ISBN 978-1-58270-201-8.
  • Long, Max Freedom (2006) [1955]. Growing into the Light. DeVorss. ISBN 1-4254-6352-5.
  • Long, Max Freedom (1965). Huna Code in Religion. DeVorss.[ISBN missing]
  • Long, Max Freedom (1975) [1945]. Introduction to Huna. Esoteric Publications. ISBN 0-89861-004-4.
  • Lynch, Frederick R. (Sep 1979). ""Occult Establishment" or "Deviant Religion"? The Rise and Fall of a Modern Church of Magic". Journal for the Scientific Study of Religion. Society for the Scientific Study of Religion. 18 (3): 281–298. doi:10.2307/1385654. JSTOR 1385654.
  • Melton, J. Gordon, ed. (2001). "Huna". Encyclopedia of Occultism and Parapsychology. Vol. 1 (5th ed.). Gale Research. ISBN 0-8103-9489-8.
  • Paltin, S. J. (1986). "Huna of Hawaii: a system of psychological theory and practice". Hawaii Medical Journal. 45 (7): 213–214, 217–218. PMID 3744806.
  • Wingo, E. Otha (1973). Huna Psychology. Huna Press.[ISBN missing]

December 17, 2023
huna, other, uses, huna, disambiguation, huna, hawaiian, secret, word, adopted, hawaiian, author, freedom, long, 1890, 1971, 1936, describe, theory, metaphysics, long, cited, what, believed, spiritual, practices, ancient, hawaiian, kahunas, priests, inspiratio. For other uses see Huna disambiguation Huna Hawaiian for secret is the word adopted by the non Hawaiian New Age author Max Freedom Long 1890 1971 in 1936 to describe his theory of metaphysics Long cited what he believed to be the spiritual practices of the ancient Hawaiian kahunas priests as inspiration however contemporary scholars consider the system to be his invention designed through a mixture of a variety of spiritual practices from various cultures with roots in New Thought and Theosophy rather than in traditional Hawaiian beliefs 1 Contents 1 History 2 Principles and beliefs 2 1 Max Long 2 2 Later teachers 3 Reaction 4 Organizations 5 See also 6 Notes 7 References 8 Bibliography 9 Further readingHistory editMax Freedom Long who was not Hawaiian went to Hawaii in 1917 to work as an elementary school teacher He became interested in the religious beliefs and practices of the ancient kahunas and modern practitioners of traditional indigenous Hawaiian religion but none of the ceremonial people talked to him so he was unable to penetrate to the inner workings of this religion He left Hawaii in 1931 convinced that he would never learn these secrets In 1934 he woke with a revelation that the secrets were encoded into the Hawaiian language itself He called the religious system he developed from this revelation Huna the Hawaiian word for secret and wrote his first book in 1936 to chronicle his beliefs There are no accepted Hawaiian sources that refer to the word Huna as a tradition of esoteric learning 2 3 4 5 In 1945 Long founded Huna Research In 1953 he published The Secret Science at Work as a Huna textbook and in 1965 The Huna Codes in Religions examining parallels between his invented system and religions such as Hinduism Buddhism and Christianity 6 Principles and beliefs editMax Long edit Long believed he had discovered an ancient Truth not just about Hawaiian spirituality but linking back to India and ancient Egypt He believed Hawaiians were a lost tribe of Berbers and wrote that spiritual adepts migrated to Hawai i from Egypt passing on to the priests of India some of their basic beliefs 7 Long also linked Huna to Theosophy and New Thought movements of the time writing that Christian Scientists understood positive thinking better than any group he knew 8 and encouraged his readers to subscribe to Unity Church s magazine Daily Word 9 Huna emphasizes practical living and harmony with three levels of consciousness or selves a low middle and higher self which were supposedly recognized by ancient kahunas 10 Long called these selves the unihipili subconscious inner emotional intuitive uhane waking consciousness rational and aumakua super conscious connection with the divine 11 These are not the Hawaiian meanings of these words 12 13 14 which are traditionally defined as the spirit of a dead person spirit or dirge and family or personal gods respectively note 1 15 16 17 In addition Long redefined the Hawaiian concept of mana privileged as a divine power in traditional Hawaiian belief and presented it instead as a vitalizing life force which can with knowledge of the three selves be used in a manner of personal empowerment to heal body and mind and achieve life goals 6 Later teachers edit Subsequent Huna teachers have placed the movement firmly in the New Age with Serge King claiming that Huna came originally from aliens from the Pleiades who were remnants of the mythical advanced civilizations of Mu or Lemuria 18 and Pila Chiles associating the islands with the New Age versions interpretations of chakras vortexes and ley lines 19 According to critics Serge King misappropriated and attempted to redefine 20 21 three Hawaiian language words for his idea of the three selves Ku Lono and Kane 22 However the meanings he gives these words are not the meanings of the words in Hawaiian which are in fact the names of three deities in the traditional Hawaiian religion who respectively presided over war fertility and creation 14 20 King listed seven principles of Huna which are given in the table below Native speakers scholars and dictionaries concur that the meanings King gives for these words do not reflect their usage in the Hawaiian language nor any traditional Hawaiian beliefs 14 20 21 King also calls what he does shamanism and cites West African shamanism as an influence 23 Seven principles of Huna Hawaiian Traditional definition 24 King s definition 22 ʻIke To see know perceive The world is what you think it is Kala To free loosen There are no limits Makia Motto purpose Energy flows where attention goes Manawa Time season date Now is the moment of power ʻAloha Love compassion To love is to be happy with someone or something Mana Supernatural power All power comes from within Pono Goodness morality Effectiveness is the measure of truth Reaction editMax Freedom Long wrote that he obtained many of his case studies and his ideas about what to look for in kahuna magic from the Director of the Bishop Museum in Honolulu William Brigham According to an article in the peer reviewed Hawaiian Journal of History there is no credible evidence that the two men met citation requested Even if they did Brigham was not an expert on kahunas and did not document in his own writings any of the incidents Long ascribed to him including walking on hot lava In his letters and manuscripts Brigham stated that Hawaiians were an inferior race and implied they were lazy He referred to Queen Lili uokalani as a she devil squaw and nigger 25 Native Hawaiian scholar Charles Kenn recognized in the Hawaiian community as a kahuna and expert in Hawaiian history and traditions 26 was friendly with Max Freedom Long but said While this Huna study is an interesting study it is not and never was Hawaiian 12 Pali Jae Lee a research librarian at the Bishop Museum and author of the classic book Tales From the Night Rainbow conducted extensive research on Max Freedom Long and Huna She concluded based on her interviews with Hawaiian elders Huna is not Hawaiian Lee cites Theodore Kelsey a Living Treasure of Hawai i renowned for his work as a Hawaiian translator who wrote a letter to Long in 1936 now in the Hawai i State Archives criticizing his use of the terms unihipili and aumakua 12 13 Author Nancy Kahalewai a teacher of lomilomi massage wrote that traditional lomilomi practitioners do not teach this philosophy In fact most insist that it is not from the native Hawaiian culture at all 27 Wells College Professor Lisa Kahaleole Hall Ph D a Native Hawaiian wrote in a peer reviewed journal published by the University of Hawai i that Huna bears absolutely no resemblance to any Hawaiian worldview or spiritual practice and calls it part of the New Age spiritual industry 28 Mikael Rothstein an associate professor of religious history at the University of Copenhagen in Denmark is the author of several books on religious history and new religious movements He wrote about Huna in a peer reviewed anthology Rather than integrating Hawaiian religion however New Agers seem to carry out a radical reinterpretation of this tradition or simply invent traditions that were never Hawaiian New Age representations redefine Hawaiian concepts in order to align them to basic New Age trends 20 Rothstein also gathered opinions and analysis of Huna by native Hawaiians According to leading figures on the native political scene in Hawaii this kind of New Age representation amounts to straightforward exploitation People often feel that non Hawaiians are violating native intellectual property rights and that the out of context use of Hawaii s religious legacy cripples the values that are imbedded in concepts such as kahuna hula Lomi Lomi etc The very idea that anyone could join a workshop and develop kahuna skills within a few weeks for instance is considered ridiculous as the traditional kahuna s knowledge depends on a way of life rather than learning By importing Hawaiian ethnicity and revivifying what is perceived to be Hawaii s religious legacy New Agers from Europe and the United States do not need the Hawaiians themselves They need a myth about them and so they create it 20 Chai writes that Huna books are examples of cultural appropriation 21 According to the standard Pukui and Elbert Hawaiian dictionary unihipili are the spirits of deceased persons uhane is a soul spirit or ghost and aumakua are family or personal gods deified ancestors who might assume the shape of animals Ku Lono and Kane are Hawaiian gods 14 In the Hawaiian language the term kahuna is used for any expert Kahuna include experts in diagnosing illness herbal medicine canoe building temple building wood carving star gazing agriculture and others 29 Organizations editHuna Research Inc was founded by Long in 1945 On his death in 1971 he was succeeded as its head by Dr E Otha Wingo in accordance with a request by Long and moved its headquarters to Missouri where Wingo was a professor It has fellowships in Canada Australia England Germany and Switzerland in addition to the United States 6 Huna International was formed as a religious order in 1973 by King It has three branches Aloha International Voices of the Earth and Finding Each Other International 6 See also editDeclaration on the Rights of Indigenous Peoples Divine Science Ho oponopono Marlo Morgan Plastic shaman Religious Science Seicho No IeNotes edit For full unabbreviated definitions please consult the cited dictionary references for each term References edit Chai 2011 pp 101 02 Malo David Hawaiian Antiquities Bishop Museum 1951 Kamakua Samuel The People of Old Bishop Museum 1991 I i John Papa Fragments of Hawaiian History Bishop Museum 1959 Beckwith Martha Kepelino s Traditions of Hawaii Bishop Museum 1932 a b c d Lewis James 2002 The Encyclopedia of Cults Sects and New Religions Buffalo Prometheus Books pp 406 07 ISBN 1 57392 888 7 Long 1954 pp 125 26 Long 1954 p 364 Long 1954 p 366 Melton 2001 p 755 Long 1954 pp 14 15 a b c Lee Pali Jae 1999 Ho opono Honolulu Night Rainbow Publishing p 56 OCLC 44516946 a b Lee Pali Jae 2007 Ho opono Revised Edition The Hawaiian Way to Put Things Back in Balance 2nd ed Mountain View HI IM Publishing pp 89 93 ISBN 978 0 9677253 7 6 a b c d Pukui Mary Kawena Samuel H Elbert 1986 Hawaiian Dictionary Honolulu University of Hawaii Press ISBN 0 8248 0703 0 ʻuhane Wehewehe Wikiwiki Ka Haka ʻUla O Keʻelikōlani College of Hawaiian Language ʻunihipili Wehewehe Wikiwiki Ka Haka ʻUla O Keʻelikōlani College of Hawaiian Language Retrieved 28 May 2023 ʻaumakua Wehewehe Wikiwiki Ka Haka ʻUla O Keʻelikōlani College of Hawaiian Language Retrieved 28 May 2023 King 1985 pp 10 11 Chiles Pila 1995 Secrets and Mysteries of Hawaii Health Communications pp 51 71 ISBN 1 55874 362 6 a b c d e Rothstein Mikael in Lewis James R and Daren Kemp Handbook of New Age Brill Academic Publishers 2007 ISBN 978 90 04 15355 4 a b c Chai 2011 p 102 a b King Serge Kahili 1990 Urban Shaman Simon amp Schuster pp 52 81 ISBN 0 671 68307 1 Serge King s Biodata Aloha International Hawaiian Dictionary Hawaiian Electronic Library Retrieved 16 August 2023 Chai 2011 pp 101 21 Stone Scott S C 2000 Living Treasures of Hawaii 25th Anniversary of the Selections of Outstanding Persons as Honored by The Honpa Honwanji Mission of Hawai i Honolulu Island Heritage p 24 Kahalewai Nancy 2004 Hawaiian Lomilomi Big Island Massage 2nd ed Mountain View HI IM Publishing p 139 ISBN 978 0 9677253 2 1 Hall Lisa Kahaleole Hawaiian at Heart and Other Fictions The Contemporary Pacific Volume 17 Number 2 404 13 2005 University of Hawai i Press Kamakua Samuel The People of Old Ka Po e Kahiko Bishop Museum Press 1991 pp 6 7Bibliography editChai Makana Risser 2011 Huna Max Freedom Long and the Idealization of William Brigham PDF The Hawaiian Journal of History 45 Archived from the original PDF on 2021 01 18 Long Max Freedom 1948 The Secret Science Behind Miracles Los Angeles Kosmon Press ISBN 978 0 87516 047 4 Republished as Long M F 1954 The Secret Science Behind Miracles 5th ed DeVorss ASIN B004L0HVQQ Further reading editDunning Brian 23 November 2021 Skeptoid 807 Huna New Age on an Island Skeptoid Retrieved 15 May 2022 Helwig David 2001 Jacqueline Longe ed Gale Encyclopedia of Alternative Medicine Vol 2 2nd ed Gale Group pp 1011 1012 ISBN 0 7876 5001 3 James Matthew B 2010 The Foundation of Huna Ancient Wisdom for Modern Times Kona University Press ISBN 978 0 9845107 0 2 King Serge Kahili 1983 Kahuna Healing Holistic Health and Healing Practices of Polynesia Theosophical Publishing House Quest Books ISBN 0 8356 0572 8 King Serge Kahili 1985 Mastering Your Hidden Self A Guide to the Huna Way Quest Books ISBN 0 8356 0591 4 King Serge Kahili 2008 Huna Ancient Hawaiian Secrets for Modern Living Simon amp Schuster ISBN 978 1 58270 201 8 Long Max Freedom 2006 1955 Growing into the Light DeVorss ISBN 1 4254 6352 5 Long Max Freedom 1965 Huna Code in Religion DeVorss ISBN missing Long Max Freedom 1975 1945 Introduction to Huna Esoteric Publications ISBN 0 89861 004 4 Lynch Frederick R Sep 1979 Occult Establishment or Deviant Religion The Rise and Fall of a Modern Church of Magic Journal for the Scientific Study of Religion Society for the Scientific Study of Religion 18 3 281 298 doi 10 2307 1385654 JSTOR 1385654 Melton J Gordon ed 2001 Huna Encyclopedia of Occultism and Parapsychology Vol 1 5th ed Gale Research ISBN 0 8103 9489 8 Paltin S J 1986 Huna of Hawaii a system of psychological theory and practice Hawaii Medical Journal 45 7 213 214 217 218 PMID 3744806 Wingo E Otha 1973 Huna Psychology Huna Press ISBN missing Retrieved from https en wikipedia org w index php title Huna New Age amp oldid 1171935498, wikipedia, wiki, book, books, library,

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