Skip to content

The Greater

Exploring The Greater Mind with Dr. Yates J (Kala) Canipe

Grow or Protect – IS Fear running your Life
Sarah and I were doing some research for Quantum Huna and were led to some interesting Cell Discoveries. Up until now, it was thought that the cell nucleus was the brain and key to life in a cell. NOT SO. The nucleus was taken out thus so was the Genes and DNA. The cell lived.
It turns out that each cell has numerous sensors inside and out which respond to stimulus. The Stimuli control the import of nutrients into the cell and waste out of the cell. It was believed that most of the stimuli were chemical in nature. NOT SO It was found that electrical/magnetic or energy stimulation is far faster in all aspects and has a more dramatic effect on the cell. Hold this thought for a moment.
It was also found that a cell is in one of two basic modes. It is either growing or it is protection mode from an outside threat. Normally, the outside threat is a rare occurrence so the cells basic function is to grow and only rarely and for a short period go into survival or protection mode. Now Hold That Thought For a Moment Also.
As the cells divide and create groups of like cells and eventually form organs and then the human body, they keep this same programming of growth and protection at each level. Each organ has this growth and protection mode which was originally designed – remember – to short burst (RARE) occasions. Thus the Human as a whole has this same function. You have heard of it a FIGHT OR FLIGHT or the reptilian brain. When the human is threaten it goes into protection mode. Typically the reptilian brain takes over and one goes into the Flight or Fight Mode. In this mode, the blood is literally taken from ALL parts of the body and sent to the arms and legs. This includes taking blood from the Brain. NOT GOOD. You have all probably heard stories: “I do not remember what happened”, “I just blacked out”, “I went blank”, ETC. This is still predominate today in humans even though the Brain is much bigger today.
In Present Times, it is very important that blood stay in the brain. More on this in another newsletter.
Today we are talking about the two functions: Growth and Protection and the Stimulus which activates them.
In Olden Days, the threats to humans were REAL and the preservation of life was at risk. The human had to be aware of wild animals, enemies or some other physical threats. They had to be afraid (FEAR) in certain situations and for a short period of time. Today, the world is much safer physically. Yet over time, FEAR has not gone away, it has just transformed to Psychologically FEAR. Fear of Rejection, Fear of Failure, Fear of having our feeling hurt or hurting someone feelings. These are perceived threats AND NOT real physical threats. Not only are these NEW FEARS not REAL they are not short term either.
These new psychological FEARS are constantly being energetically thrown at us as we discussed yesterday. The media is constantly promoting FEAR and thus the blood is taken away from the brain and the CAN NOT think clearly if at all. The media and politicians love this because they are controlling the human ability to process information and GROW. They have put the people who listen and are not aware into a trance and a state of zombies.
The latest was today when President Obama goes on television and states, “I cannot guarantee that Social Security Checks will go out on August 3rd IF THE DEBT CEILING IS NOT RAISED.” This is pure fear mongering with the expectation that people will react and not use their brains.
You can be happy by doing several things based on this knowledge.
1. When you are exposed to this kind of FEAR MONGERING, turn it off. That is your choice.
2. Become AWARE of it and be mentally prepared to say to yourself, BULL SHIT.
3. Without being Pollyanna about it, be positive and put a positive twist on things for your health.
4. VOTE, YES in every election, local, state, national. When you make this commitment and you let people know you are going to do your part and make a difference, YOU WILL. Furthermore, by doing so you are showering your body with energy with the right message to cancel out the negative energy from the FEAR.
5. Continuing Education – When you also make this commitment, you are also showering your body with the proper energy and giving each cell, each organ, each subsystem of your selves the a special and proper respect of GROWTH over FEAR.
I will close by asking, notice how it made you feel in the past when you made that investment in yourself and NOW REALLY notice as you make the next one. With us, that is how we stay positive, happy and on track of our never ending path of learning.

Your Guide To The Future You Create
Yates J (Kala) Canipe, PhD


I hope you don’t mind me asking you both about this. I figured you are good people to ask though:

Is it possible to be politically informed and be happy?

Sometimes I wish I could just bury my head in the sand like about 90% of Americans. I often refer to them as TADA (Typical American Dumb Ass). Sometimes I just wish I would stop paying attention to the news.

I think you guys generally agree with me on politics. You guys do seem happy.



Scott Bolan here from our Yahoo account.

Yes it is entirely possible to be happy and aware at the same time.

I am very aware and informed, yet pay very little attention to the news.

“When you understand the root, you understand all of it is blossoming.”

News is blossoming of, usually, bad fruit.

And it can drain your energy.

The key to both happiness and awareness is: Work On Your Self.

Strengthen, Empower, Rejuvenate, Educate, and Center yourself.

Then you are stronger and less susceptible to “media drain” where the Liberal, Sensual-oriented and progressively- Communistic media drain your energy, hope, and motivation.

Also, the stronger, more able, and peaceful you become, the more you can influence those around you in your circle of influence – family, friends, coworkers, etc, – to vote genuinely conservative. Not by preaching at them, but by being the type of person that “knows” – it tends to rub off on others and they want to know more and emulate you. This is of course not sought directly, but is a by-product of self-mastery.

All of us are magnets. Conservatives and Libertarians tend to be anti-stupid magnets. Also, Yates and I both firmly yet with sensory-acuity work in our local areas of influence, whether it be city hall, school boards, etc. Not in an activist sort of way, but in an energetic and influential way.

So, focus on Personal responsibility and achieving your goals, the rest will take care of itself. The masses won’t wake up, but a small minority of those like us can be the antidote.


Scott Bolan


Well Said Scott. I will add my two cents worth. We are all being bombarded all the time by the media whether directly via radio, television or the internet or by those who have bought the media hype. The vast majority of the information is about FEAR. See tomorrow’s newsletter for more detail. TO BE HAPPY you must DESIRE to be happy. As you become more and more aware, so will you initially, become more and more frustrated at the stupidity you see every day and not only in Politics. As you know I am out in the world everyday as most of you are. I take every opportunity to speak and speak with authority and clarity by making predetermined statements which I work on or predetermined questions which I have also prepared. I do not expect a discussion nor do I necessarily want one. I am just responding or putting out MY OWN SOUND BYTE. For example:

Yesterday at lunch a young man started telling me about a movie/documentary (propaganda in my opinion) that he had seen which PROVED the OUR GOVERNMENT was responsible for the World Trade Center attack. I could have argued with him on facts or observation. It would have been frustrating for you as it would have been for me as you know that his mind is made up, HE THINKS.

So I asked:

Then you are saying that the Muslims had nothing to do with it? No Response.

Which party in the government led this attack, the Democrats or Republicans? No Response

What about the other planes? No Response

Who exactly in the government benefited from the attack and how? No Response

I then shut up.

If you do not respond in some manner, then you are agreeing with them. However, the response does not have to be arguing with them. It can simple be a statement that you do not believe it. Your actions will have more impact that words.

When I was in the electrical store the other day to buy a 40 amp circuit breaker, I ask the clerk if he heard about the Onion farmer on the national news explaining the REGULATONS on his onion business. He farms 1800 acres of onions. They require that when the onions which are unloaded from the fields onto a cement floor and then loaded on to conveyor for processing, should an onion then fall from the conveyor back onto the cement floor, IT MUST BE THROWN AWAY.

In short order, everyone in the store (employees and customers) were gathered around the checkout counter.

I simply said VOTE and left.

DID YOU SEE WHERE “The Original Argument” a book putting the Federalist Papers into today’s language went straight to the TOP of the BEST SELLERS List. I think that is great and I assisted by buying one.


Yates J (Kala) Canipe, PhD

Win The Future – That is what the President said and Lebron James and Dwayne Wade looks like they agreed. What the hell does that mean. I am thinking about doing a special workshop just for political Honesty for those politicians who want to combat this type of play on words. More explicitly, The More Vague you are the more hypnotic you are. Who can argue with WIN, everyone wants to win. And the FUTURE is just another word that is HOPED everybody will buy as it is undefined.
I did hear a good one the other day. The American People do not want a President they can Believe In, they want a President that Believes In Them.
Do you feel more HOPEFUL today than 2 years ago. Do you think that America has FUNDAMENTALLY CHANGED FOR THE BETTER.
Citizen Representation is what is needed, not Career Politicians.
The Greater Mind is about individual freedom and responsibility. I give to charity because I choose to and I choose the way I contribute.
I was reading an old newsletter the other day “Get Off Auto Pilot.” The basic premise was that If you are not achieving your goals then it is because you are ON AUTO PILOT with some hidden or unknown beliefs that are holding you back. While I agree with this, you also are not reaching your goals because you are NOT ON AUTO PILOT with the right beliefs and habits in life.
SO, to FULLY achieve you must get rid of some “old stuff on Auto Pilot” AND put in some “new stuff and get it ON Auto Pilot.”
Huna can do both. See you in September.

The Secret Science Behind Miracles by Max Freedom Long



There are two features that make the psycho-religious system of the “Secret” (Huna) outstanding and set it apart from modern systems of either religion or psy-chology.
First and foremost, IT WORKS. It worked for
the kahunas and it should work for us.
Second, and but slightly less significant, it works for
men no matter what their religious beliefs.
The finest example of a workable piece of magic which functions perfectly in the hands of any and all religionists, or in the hands of heathens and savages, is FIRE-WALKING, which has been practiced for cen-turies and which continues to be practiced today in many parts of the world.
Fire-walking has another thing to recommend it. It involves feet, and burning coals or other burning hot materials, such as stone, or even pure flame. Now, there is nothing mysterious about feet, or hot things. Both are subject to the most painstaking examination, and neither is subject to the manipulations of trickery.
In addition to feet and heat, there is a third element which cannot be seen, tested or examined. But it is just as real and just as free from danger of trickery. This

third element is what I call “MAGIC” for want of a better word.
This third element is certainly present when feet contact heat, and burns do not result in the usual way.
War has been waged steadily on superstitions for at least two centuries. The growth of the sciences was dependent on the ability of scientists to fight up through superstitions and religious dogmatic taboos. Today, however, scientific denial of psychic and psychological phenomena has turned out to be a dogmatic taboo of science itself. Our schools and our press have done their best for years to discredit all things which could not be explained, setting up the cry of “Black super¬stition!” Because of this attitude the average person has been led to believe that all magic, and especially such things as fire-walking, are the beginning and end of trickery.
If my report is to get a hearing, I must prove that magic is a fact. I shall prove that it is. But, for the reader who has already decided that no such proof can
be given to his personal satisfaction, I say this: Read …
my report anyway. It offers much new and exciting material for thought, and will be found entertaining, if nothing else. And when you finish it, see if you can give a better set of answers to its puzzling questions than did the kahunas.
For convenience sake in my report, I shall place major units of evidential material under case headings, with preliminary notes of introduction and with a com-ment at the end.
For the first case I draw from Dr. Brigham’s investigations and personal observations in the field.

Preliminary Notes:
The usual explanation for fire-walking is that the feet are so calloused that they cannot be burned, or that they have been toughened by alum or other chemicals. Also, the coals or hot rocks are said to be covered with a layer of ashes, or not to be hot enough to burn. Harry Price, in trying to explain the fire-walking of Kuda Bux (a Kashmiri Mohammedan) before the University of London Council for Psychical Investigations in 1 936, wrote:
“It is hardly necessary to point out that, in rapid walking, the whole of the foot is not put into contact with, or withdrawn from, the ground at one instant, so that no portion of the skin was in contact with the hot embers for as long as half a second.”
In the case about to be presented, it will be noted that none of these explanations is adequate.
I give the account as I recorded it in my notes shortly after getting it at first hand from Dr. Brigham. To make it more visual I have tried to reproduce his own words and expressions.
The Case:
“When the flow started,” related Dr. Brigham, “I was in South Kona, at Napoopoo. I waited a few days to see whether it promised to be a long one. When it continued steadily, I sent a message to my three kahuna friends, who had promised to let me do some fire-walk¬ing under their protection, asking them to meet me at


Napoopoo so we could go to the flow and try fire-walking.
“It was a week before they arrived, as they had to come around from Kau by canoe. And even when they came, we couldn’t start at once. To them it was our reunion that counted and not so simple a matter as a bit of fire-walking. Nothing would do but that we get a pig and have a luau (native feast).
“It was a great luau. Half of Kona invited itself. When it was over I had to wait another day until one of the kahunas sobered up enough to travel.
“It was night when we finally got off after having to wait an entire afternoon to get rid of those who had heard what was up and wished to go along. I’d have taken them all had it not been that I was not too sure I would walk the hot lava when the time came. I had seen these three kahunas run barefooted over little overflows of lava at Kilauea, and the memory of the heat wasn’t any too encouraging.
“The going was hard that night as we climbed the gentle slope and worked our way across old lava flows towards the upper rain forests. The kahunas had on sandals, but the sharp cindery particles on some of the old flows got next their feet. We were always having to wait while one or another sat down and removed the adhesive cinders.
“When we got up among the trees and ferns it was dark as pitch. We fell over roots and into holes. We gave it up after a time and bedded down in an old lava tube for the rest of the night. In the morning we ate some of our poi and dried fish, then set out to find more water. This took us some time as there are no springs

or streams in those parts and we had to watch for pud-dles of rain water gathered in hollow places in the rocks.
“Until noon we climbed upward under a smoky sky and with the smell of sulphur fumes growing stronger and stronger. Then came more poi and fish. At about three o’clock we arrived at the source of the flow.
“It was a grand sight. The side of the mountain had broken open just above the timber line and the lava was spouting out of several vents-shooting with a roar as high as two hundred feet, and falling to make a great bubbling pool.
“The pool drained off at the lower end into the flow. An hour before sunset we started following it down in search of a place where we could try our experiment.
“As usual, the flow had followed the ridges instead of the valleys and had built itself up enclosing walls of clinker. These walls were up to a thousand yards in width and the hot lava ran between them in a channel it had cut to bed rock.
“We climbed up these walls several times and crossed them to have a look at the flow. The clinkery surface was cool enough by then for us to walk on it, but here and there we could look down into cracks and see the red glow below. Now and again we had to dodge places where colorless flames were spouting up like gas jets in the red light filtering through the smoke.
“Coming down to the rain forest without finding a place where the flow blocked up and overflowed peri-odically, we bedded down again for the night. In the morning we went on, and in a few hours found what we wanted. The flow crossed a more level strip per¬haps a half-mile wide. Here the enclosing walls ran

in flat terraces, with sharp drops from one level to the next. Now and again a floating boulder or mass of clinker would plug the flow just where a drop com-menced, and then the lava would back up and spread out into a large pool. Soon the plug would be forced out and the lava would drain away, leaving behind a fine flat surface to walk on when sufficiently hardened.
“Stopping beside the largest of three overflows, we watched it fill and empty. The heat was intense, of course, even up on the clinkery wall. Down below us the lava was red and flowing like water, the only dif-ference being that water couldn’t get that hot and that the lava never made a sound even when going twenty miles an hour down a sharp grade. That silence always interests me when I see a flow. Where water has to run over rocky bottoms and rough projections, lava burns off everything and makes itself a channel as smooth as the inside of a crock.
“As we wanted to get back down to the coast that day, the kahunas wasted no time. They had brought ti leaves with them and were all ready for action as soon as the lava would bear our weight. (The leaves of the ti plant are universally used by fire, walkers where available in Polynesia. They are a foot or two long
and fairly narrow, with cutting edges like saw-grass. They grow in a tuft on the top of a stalk resembling in size and shape a broomstick.)
“When the rocks we threw on the lava surface showed that it had hardened enough to bear our weight, the kahunas arose and clambered down the side of the wall. It was far worse than a bake oven when we got to the bottom. The lava was blackening on the surface,

but all across it ran heat discolorations that came and went as they do on cooling iron before a blacksmith plunges it into his tub for tempering. I heartily wished that I had not been so curious. The very thought of running over that flat inferno to the other side made me tremble—and remember that I had seen all three of the kahunas scamper over hot lava at Kilauea.
“The kahunas took off their sandals and tied ti leaves around their feet, about three leaves to the foot. I sat down and began tying my ti leaves on outside my big hob-nailed boots. I wasn’t taking any chances. But that wouldn’t do at all—I must take off my boots and my two pairs of socks. The goddess Pele hadn’t agreed to keep boots from burning and it might be an insult to her if I wore them.
“I argued hotly—and I say ‘hotly’ because we were all but roasted. I knew that Pele wasn’t the one who made fire-magic possible, and I did my best to find out what or who was. As usual they grinned and said that of course the ‘white’ kahuna knew the trick of getting mana (power of some kind known to kahunas) out "The upshot of the matter was that I sat tight and refused to take off my boots. In the back of my mind I figured that if the Hawaiians could walk over hot lava with bare calloused feet, I could do it with my heavy leather soles to protect me. Remember that this happened at a time when I still had an idea that there was some physical explanation for the thing.

"The kahunas got to considering my boots a great joke. If I wanted to offer them as a sacrifice to the gods, it might be a good idea. They grinned at each other and left me to tie on my leaves while they began their chants.
"The chants were in an archaic Hawaiian which I could not follow. It was the usual ‘god-talk’ handed down word for word for countless generations. All I could make of it was that it consisted of simple little mentions of legendary history and was peppered with praise of some god or gods.
"I almost roasted alive before the kahunas had fin-ished their chanting, although it could not have taken more than a few minutes. Suddenly the time was at hand. One of the kahunas beat at the shimmering sur-face of the lava with a bunch of ti leaves and then of-fered me the honor of crossing first. Instantly I re-membered my manners; I was all for age before beauty.
"The matter was settled at once by deciding that the oldest kahuna should go first, I second and the others side by side. Without a moment of hesitation the old¬est man trotted out on that terrifically hot surface. I was watching him with my mouth open and he was nearly across—a distance of about a hundred and fifty feet—when someone gave me a shove that resulted in my having a choice of falling on my face on the lava or catching a running stride.
"I still do not know what madness seized me, but I ran. The heat was unbelievable. I held my breath and my mind seemed to stop functioning. I was young then and could do my hundred-yard dash with the best. Did I run! I flew! I would have broken all records,

but with my first few steps the soles of my boots began to burn. They curled and shrank, clamping down on my feet like a vise. The seams gave way and I found myself with one sole gone and the other flapping be¬hind me from the leather strap at the heel.
"That flapping sole was almost the death of me. It tripped me repeatedly and slowed me down. Finally, after what seemed minutes, but could not have been more than a few seconds, I leaped off to safety.
"I looked down at my feet and found my socks burning at the edges of the curled leather uppers of my boots. I beat out the smouldering fire in the cotton fabric and looked up to find my three kahunas rocking with laughter as they pointed to the heel and sole of my left boot which lay smoking and burned to a crisp on the lava.
"I laughed too. I was never so relieved in my life as I was to find that I was safe and that there was not a blister on my feet—not even where I had beaten out the fire in the socks.
"There is little more that I can tell of this experience. I had a sensation of intense heat on my face and body, but almost no sensation in my feet. When I touched them with my hands they were hot 'on the bottoms, but they did not feel so except to my hands. None of the kahunas had a blister, although the ti leaves which they had tied on their feet had burned away long since.
"My return trip to the coast was a nightmare. Try¬ing to make it in improvised sandals whittled from green wood has left me with an impression almost more vivid than my fire-walking."
There you have Dr. Brigham's story. You will now

doubtless be interested to know how this scientist tried to figure out the reason for his being able to do what he had done.
"It's magic," he assured me. "It's a part of the bulk of magic done by the kahunas and by other primitive peoples. It took me years to come to that understand¬ing, but it is my final decision after long study and observation. "
"But," I asked, “didn't you try to explain it some other way?"
The doctor smiled at me. "Certainly I did. It has been no easy task for me to come to believe magic possible. And even after I was dead-sure it was magic I still had a deep-seated doubt concerning my own con¬clusions. Even after doing the fire-walking I came back to the theory that lava might form a porous and insulating surface as it cooled. Twice I tested that theory at Kilauea when there were little overflows. I waited in one case until a small overflow had cooled quite black, then touched it with the tips of my fingers. But although the lava was much cooler than that I ran across, I burned my fingers badly—and I'd only just dabbed at the hot surface."
"And the other time?" I asked.
He shook his head and smiled guiltily. "I should
have known better after that first set of blisters, but the old ideas were hard to down. I knew I had walked over hot lava, but still I couldn't always believe it possible that I could have done so. The second time I got excited about my insulating surface theory, I took up some hot lava on a stick as one would take up taffy. And I had to burn a finger again before I was satisfied.

No, there is no mistake. The kahunas use magic in their fire-walking as well as in many other things. There is one set of natural laws for the physical world and another for the other world. And—try to believe this if you can: The laws of the other side are so much the stronger that they can be used to neutralize and re¬verse the laws of the physical."
In this case we have an instance in which the magical control of heat was of such a nature that it did not pro-tect the leather in Dr. Brigham's heavy boots, but did protect his feet. There was no chemical solution to protect the feet of the fire-walkers from heat. There was no layer of ashes .on the lava to insulate it. The lava was so hot that, even in running steps where contact was momentary between boots and lava, the leather burned to a crisp. The heat was far more than enough to burn feet under ordinary circumstances.

Preliminary Notes:
Startling as it may seem, there is real magic some¬times used on the stage instead of the supposed mechani¬cal trickery which we universally believe to be in use.
In this case we have a man traveling with a carnival and saying nothing about the magic he uses, unless it be to those inclined and able to accept a statement of the true facts. This man and his wife performed in Hono-lulu and later were kind enough to try to explain their magic to me and try to tell how they had learned it. Just now we are interested only in what they did and not how they did it.


The so-called "fire-magic" usually seen on the stage or in circus and carnival is a very poor imitation of what I shall next describe. It consists mainly of such feats as holding a lighted cigarette on the tongue and inserting it into the mouth, with the coal held safely away from contact with the flesh, or of taking gasoline into the mouth and lighting its vapors as they are blown out—this being possible because the vapors burn only when well away from the lips and after mixing with air.
The Case:
The fire magician of whom I speak gave his per-formance in a small tent. A railing separated him from his audience by a distance of from three to six feet. His apparatus consisted of a pine table on which lay the few things he used. The only part of his per¬formance in which real magic was not used was the part in which his little dog leaped delightedly through a small hoop soaked with oil and set afire. Everything was done at close range and the watchers encouraged to test the heat of every article before it was brought into contact with flesh. Every move was made slowly and with no attempt to "juggle" or conceal.
The following things were done by the magician in
each of the two performances which I witnessed: (1) He boiled water in a cup and drank it down rapidly while it was still bubbling and steaming. (2) Finger-¬thick pieces of soft pine wood were held in the blaze of a gas burner until they were turned at one end to glow¬ing charcoal. He took up six of these, bit off the live ends, and chewed them. ( 3) He heated thick iron bars to a bright red heat in the middle and then passed

his tongue along the red surface repeatedly—resulting in sizzling steam rising from his bare tongue. ( 4) He lighted an ordinary welding torch; drew the flame down to a cutting cone of blue-green; used the flame to cut through iron bars repeatedly; gave the bars and the torch to members of the audience. for examination. Without adjusting the torch in any way, and seeming to 'lave no protection or method of temporarily extinguish¬ing the flame, he introduced it repeatedly into his mouth. His mouth remained open to its fullest extent and the flame could be seen playing from the end of the burner, even when it had been thrust in as far as his lips. (5) He heated an iron bar to redness and handled it with bare hands in a way which would have burned another severely indeed. He took a heavier flat bar and heated it to redness in the center. He took the heated part between his teeth and, holding the ends of the bar in his hands, bent it up and down twice from the center. Comment:
The bending of the bar held between the performer's teeth caused me to examine his teeth carefully. They were strong teeth and not false. This point interested me greatly, as the red-hot iron remained for a period of nearly ten seconds in close contact with the upper and lower front teeth. Although this was one of his stock "tricks" done several times in an evening, the enamel was not cracked on the teeth nor did they seem injured. .Before the second performance a dentist joined me. He stated that contact with such heat would kill nerves and destroy teeth under ordinary circumstances, as well as cause intolerable pain while the nerves were still alive. Ulceration would result and the teeth have to

be pulled out. We scraped the biting edges of the teeth with a penknife just before the second performance—-this to make sure no invisible insulating substance, no matter how thin and transparent, could be present.
The question of some solution to insulate from heat seemed most improbable as the mouth was itself wet. Also the edges of the teeth would hardly take such a coating—one too thin to be detected or scraped off.*

Preliminary Notes:
On February 21, 1935, I attended a lecture at the Los Angeles Public Library. The speaker was Dr. John G. Hill, Professor of Biblical History at the University of Southern California. His subject was "Fire-Walking." He had spent four seasons in the South Seas and illustrated his lecture with moving pictures he had taken.
He told of voyaging from Tahiti to a neighboring island, and of traveling fourteen miles overland to see a fire-walking performance. A great pit had been dug, filled with logs and stones, and a fire had been burning among them for many hours until the stones were red--hot. Invocations were recited to "Nahine (woman) of the Skies," then the performers marched around the pit and .made seven crossings back and forth. Ti leaves were used in the ceremony to carry and to "dust off" the rocks.
Dr. Hill exposed much film, taking close-up pictures of the feet and hot rocks, and pictures of the group

. Appendix for the account of the stage magician'. training¬

walking in single file over the stones. He showed one native who had been forced to walk the hot stones as an "ordeal" to prove his guilt or innocence of a certain charge. As he was badly burned, the natives decided that he was guilty, despite his denials, and so had not merited the protection of "Nahine of the Skies."
The ceremony over, Dr. Hill and his white com-panions tested the heat of the rocks, the following re-sults being reported: Length of time possible to hold the hand at a distance of three feet from the rocks: eleven seconds. Time required for a bundle of wet, green branches to take fire when thrown on the rocks: thirteen minutes.
While the testing of the heat was going on, the head magician was inviting his guests to cross the rocks un¬der the protection of his magic. One of the white men joined the natives who were accepting the invitation. He walked across the rocks. Dr. Hill stated that they were almost red-hot even at that time. The man's shoes were not burned in any way, nor were his feet, but, oddly enough, the intense heat burned his face so badly that it peeled a few days later.
After the lecture I joined a group gathered to hear Dr. Hill answer questions. He was asked for any pos¬sible explanation of the feat. His answer was that he was totally at a loss for an explanation. He could only guess that there might be some superior form of mental activity used—some form which could keep heat from burning. He was very positive in his refusal to accept his own guess as a fact.
The usual questions were raised as to the possibility
of some “undetectable solution" being used. This, the


Doctor explained, was impossible for the simple reason that the white man's shoes had not been so treated and would certainly have been ruined by the heat under ordinary circumstances.
In an endeavor to throw further light on the mystery, Dr. Hill told of another fire-walking performance which he had seen but not photographed. There a young white man, described as being "quite a mystic," avowed that if the brown men's magic would protect them, his God would also protect him. He questioned the friendly magician in charge and was laughingly told to go on across. the stones without fear. Disre¬garding the .protests of other white travelers, the young man took off shoes and socks. He approached the fire¬walk with set face—evidently trying to concentrate on his task and hold his faith in readiness. He followed the magician on to the rocks and was getting on per¬fectly when a wild dog-fight broke out close beside the pit. For a moment he glanced aside. He lifted one foot suddenly, but his face again became set and he continued his crossing. The foot lifted was found later to have a large blister on' its sole. Dr. Hill vouched for this data, but made no comment on its possible significance.
For those who may not have seen moving pictures of fire-walking shown in 1934 news reels at theatres, I mention the following sources of photographic or writ-ten information:
The book, The Colony of Fiji, edited by A. A.
Wright and published by the Government of Fiji, con¬-


tains several good illustrations of fire-walking. As a commentary on the influence of the scientific attitude in so far as any official publication is concerned, we find in this book only one lone paragraph to describe the finest tourist attraction in Fiji. This paragraph gives a meager statement of the facts of fire-walking, but nothing more.
Another book more easily procured in libraries is the Seatracks of the Speejacks. In its log, which is written by Jeanne Gowen, will be found both pictures and full descriptions of the fire-magicians and their work.
In Herbert MacQuarrie's book, Tahiti Days (George H. Doran Co., 192 0 ), an entire chapter is given over to a report on fire-walking, and there are five pictures showing the fire-walkers, crowds and pit, as well as of the actual performance.

Preliminary Notes:
In Hawaii I made my living for the greater part of my stay in the Islands by keeping a kodak and art store in Honolulu. Among my many customers there was, in the year 1929, an Englishman who had been making a trip around the world. He carried with him a 16 mm. moving picture camera and was especially anxious to photograph anything out of the ordinary.
I had known him several days when he came in one morning and asked me if there was anything in Hawaii which was very unusual and which he might "film." I

certainly knew' of many very unusual things in Hawaii, but it was impossible to tell him where he might go to get a picture of a kahuna at work with his magic.
In the course of our conversation he mentioned the fact that he had bribed the priests of a certain temple in Burma to let him hide on a temple balcony and photograph the mysterious and far-famed fire-walking of the devotees of the fire god, Agni.
I begged for the story and the opportunity to see his pictures. He went at once to his hotel and brought back the films. Let me give in detail what I saw and what was told that day in my little projection-room.
The Case:
"You see," said my friend, with all the glow of one about to present a wonder of wonders, "I don't just tell about the things I see, I photograph them. And it's a good thing I do. Now take this film I'm about to show you. If I didn't have the film I'd even think I hadn't seen it myself! What I saw is impossible! It's contrary to nature! Anyone will tell you it couldn't happen. I'll even tell you that—and I saw it with my own eyes not three months ago." He paused and waited for me to look up from threading the projector. I did my best to show the proper surprise and mysti¬fication. I
"Well," he said grandly, "turn it on. See if you can
believe what the camera got."
I pulled out a couple of chairs and threw in the switch. On the screen at the end of the projection-room lifelike shadows began to flicker and move.
"That," explained my new friend, "is the parade. It
tame before the service in the temple's courtyard. That


bunch going past now are the candidates who had been getting ready for years to take the fire initiation of the Agni cult. Odd beggars, those brown people. See the funny looks on their faces. They all seemed to be thinking hard about something as they marched along. N ever seemed to notice the crowd which had gone crazy with excitement just to see them. Seems every¬one hopes some day to get ready to walk through the fire—great honor. Walk through once and you are set for life. You become some sort of priest or holy man. All the priests in the temple have, had to walk through fire to get their jobs."
"How do they do it?" I asked as I watched the long
parade move past with all its Oriental trappings.
"Wouldn't you jolly well like to know! And
wouldn't I?"
"What do you think?" I urged.
"How should I know? I tried to get it out of the
priests, but they spoofed me, I think. They said theirs was the one and only true religion and that the fire-walking proved it. Said no other faith could make it possible for the converts to walk through fire. What they wanted me to believe was that their god kept the feet of the pure and holy from being burned. Those who weren't quite pure enough got burned." He pointed suddenly to the screen. "See that chap? He's the priest I managed to get off to one side to talk to, at about the time the parade was done marching all over the city. Good sort. Really rather sporting. He was smart, too."
"How do you mean?" I asked.
"Not like most of the other beggars—suspicious and

hating white skins. And by 'smart' I mean he was smart enough to pretend to believe me when I told him I'd studied his religion and wanted to join up. I thought he was going to laugh in my face at first, but I jingled money in my pocket and he began to take me seriously."
"Perhaps he did take you seriously," I suggested as I watched the parade continue to pass on the screen.
"He was no fool, not that one. He'd heard money. And when I told him I would join up and pay well if I could be allowed to see the fire-walking with my own eyes, he got my drift. I insisted on giving him a good donation for his church right there. He thanked me for it and told me to meet him in a little while at a side door of the temple. Of course, I didn't say anything about bringing along my little movie camera."
The scene changed suddenly on the screen and the inner courtyard of the temple appeared. It was a large court surrounded by high walls. Below us and at one end was a long, high pile of burning charcoal which shimmered with intense heat. It was perhaps fifty feet long and about five feet high. Men were beginning to rake it out into a long, narrow platform of living coals as I watched.
"That's it!" cried my English friend. "I met my priest and got in with my camera case without his know¬ing what I was up to. He took me up to a balcony and hid me behind some bamboo screens. I paid some more church dues and he went off. In a minute I had a hole in the screen for the lens and one for the finder. My camera was all loaded and ready, so I had at it right away.
"I took the beginning and the end of the raking out

of the coals," he continued as the scene changed. "See? Now they are all done and are smoothing down the bed. About six inches deep. The charcoal had been burning for ten hours, the priest told me. Hot as Hades! Made it so hot, even off there behind the bam¬boo screen, that I could hardly stand it. And see how the rakers have to keep their heads turned away and have to keep turning their bodies from side to side so they won't roast. Beastly hot!
"And now watch that gate in this scene. I began filming when I heard the noise outside. I knew the
procession was about to come in. There they are!
Priests in front and the candidates next. All men candidates—women are too sinful ever to get purified. Lots of the men are old. Forty-three I counted. And see their faces—look like they were going to afternoon tea—got on their most polite faces. Those big fellows in uniform are Sikh bobbies. Find them in all British possessions. They don't belong to the temple, but the authorities send them along to keep order. You'll see them keeping it right soon."
As I watched, the procession moved into the court-yard. The candidates gathered in a silent group at one end of the long bed of shimmering coals. Behind them gathered a mixed crowd of men, women and chil¬dren, all greatly excited. The Sikhs moved slowly through the crowd, their clubs in hand. The priests had gone around the fire and met another group of six priests who had come from the temple and were taking their places at the opposite end of the bed of coals. In the hands of each of the six was a short whip with many lashes. Between them and the fire was a shallow water¬

filled indentation in the paving. It was about six feet wide, four inches deep and ten feet long, extending all across the end of the glowing platform.
"What are the whips for?" I asked. "Are they to keep the fire-walkers out of the water?"
"You'll see in a moment," was the hurried answer. "Seems that when they step out of the fire into the water, the priests have to beat them to keep their minds off their hot feet for a second. I asked the priest but didn't understand what he tried to tell me—something about an old custom."
"Do neither the whips nor the fire hurt them?" I demanded.
"The whips do. Lay their backs open sometimes. But keep your eyes on the picture. See? They are all praying now. Making a lot of funny gibberish. Pray¬ing to Agni to protect the pure and burn the impure. Gave me the creeps. . . ."
The camera moved back to the silent group of candi-dates. They were taking no part in the prayers, but simply waiting. They wore only loin-cloths. Then a bent old man raised his hand, as in greeting, to someone in the crowd behind. He turned and walked slowly to the pathway which danced and shimmered before him. Clasping his hands and lifting his face as if in appeal to Heaven, he walked calmly into the bed of fire. I caught my breath. With a firm, steady stride he went wading through the coals toward the priests who waited at the far end.
I scarcely breathed as I watched. His feet were
leaving black tracks which closed over and were lost in so


a moment after he had passed. On and on he went, never changing his pace. Made slightly misty and unreal by the heat waves rising all about him, he seemed more an apparition than a man. As I stared, my amaze¬ment was tinged with doubt. What I was seeing was an impossibility. But the end of that dreadful pacing came at last. The old man stepped from the living fire into the water and was instantly taken by the arms on either side by two priests. Their cruel whips flashed three times, cutting into the bare brown back. The old man writhed with pain. Two more priests took him and hurried him off to a bench beside the wall. They ex¬amined a foot each, nodded, and hurried back to their places.
The camera flashed around and caught another candi-date just as he stepped into the coals. He was a thin, middle-aged man. His face was turned to the waiting priests and his hands were clenched and swinging at his sides. With long rapid strides he began his ordeal. His pace quickened. His head went up and his face lifted as if away from the heat. He was half-way through and walking more and more rapidly. Sud¬denly his pace broke and he went on at a rapid trot. The trot increased to a run, and as he came to the end of the fiery bed he leaped frantically for the water. Hardly had he leaped before the whips fell. They fell in flashing blows that doubled the candidate as he strained in the strong grasp of the two priests.
The camera £lashed back again to catch the next
"Was that second man burned?" I faltered.

"No. Only three got burned out of the whole bunch," was the abstracted answer. "Watch this one," he commanded.
A very bent and feeble old man had entered the fire. His hands were stretched imploringly upward. After the first few steps he began staggering. He hesitated, leaped into the air, plunged wildly forward and fell. Instantly attendants were at the side of the bed of coals, long drag-hooks in their hands. They labored frantic¬ally, rolling the smoking body over and over. They dragged it clear, coals sticking to the burned flesh. A jar of water was dashed over the still form and it was lifted and carried swiftly away.
"Dead before they got him out. . ." said a low voice at my elbow. I started slightly, having momen¬tarily forgotten my friend. "But that didn't stop them; they kept going right through."
Again a splice ran through the projector and the camera swung back from a man being lashed. It picked up another man at the far end. He had just stepped into the fire and in his arms he carried a boy. The child was hardly more than six and dressed in loin-cloth only. I gasped in horror. Why should a child be en¬dangered? What if the big lean man should fall? Again I held my breath. Would the man never start running? Was he insane?
"He'll make it," my friend encouraged me.
I sank back into my chair. On and on the man went,
striding deliberately. The little boy became vague and clear by turns, as the heat shimmer was stirred or left stagnant by air currents. One small hand lay quietly and confidingly on the bare shoulder of the man. The

boy gave no sign :>f fear or concern. Never quickening or slackening his pace, the man came at last to the end. He stepped into the water. The whips fell but once on his back. He lifted the boy high to keep him from being struck. In his gesture was something that hinted of a love great in its triumph. The camera followed as he set the child on his feet and led him away toward the wall.
Suddenly the film began to change rapidly from scene to scene. Men ran or walked a few feet through the fire before vanishing.
“I was running short of film,” explained the voice in my ear. “I just took grab shots. But now watch—I got another of those who got burned. . .. There he goes! Off at the side-howling—now he’s into the water. No use to beat him. The priest said he’d never walk again. Now keep an eye on this—see that Sikh? See what happened? The crowd went crazy—religious frenzy—they wanted to try it themselves. See those Sikhs with their clubs! What if they hadn’t been there to lay them out? The whole Crowd would have rushed into the fire!”
Suddenly the film clicked’ the projector and the screen flickered blank and white. The picture was ended.
“How do you feel?” asked the Englishman curiously. “Rather upset,” I answered truthfully.
“And wasn’t I!” he exclaimed. “I’d seen it with
my own eyes! For a penny I’d have joined the temple. It gets you. I was a week trying to forget it. It’s like seeing a ghost or something. Can’t get your mind straightened out. You go giddy. Can’t strike the old

balance. Keep wondering if you have everything wrong. . . . Can’t get over the idea that there’s some-thing in it besides a trick.”
“Then you really believe it is a trick?” I asked.
There was a long moment of hesitation. “What else
can it be? . . . But how could the beggars put anything on their feet that wouldn’t wear off in a half-day of parading barefoot? . . . And how was it some of them got burned if they all had the same stuff on their feet to protect them?”
“Perhaps they know better than we do what’s behind
it,” I suggested.
There was a slow nod. “I almost joined the temple . . . just to find out if there was. . . .” Comment:
In this case it would seem that the priests did not use magic in behalf of the fire-walkers, but let them use their own powers as best they might. It is evident that some were not yet good magicians, regardless of the religious significance of the matter.
As we shall eventually consider a very important point concerning the nature of “purification” from sin in its relation to the ability to perform fire-magic, I will now present a short case having to do with descend¬ants of Igorot head-hunters.

Preliminary Notes:
In the Philippines the 19orots have done fire-walk¬ing for centuries. They have also been head-hunters.

To waylay the enemy and take his head is not a business which the Burma devotees would consider a help to “purification,” but the Igorots seem unaware of this. Here we see descendants of the little pink-brown people using fire-magic with the same success as did their fore-fathers.
The Case:
Some Igorot fire-walkers came to Los Angles some years ago and gave several performances at the old Chutes Park on Washington Street. My friend, Mr. George Dromgold, saw them at work, and his de-scription of their feats gives us the usual picture of hot rocks, green branches in hands, and bare feet treading on intensely hot stones with no resultant burns.
This case is mainly important to show that head-hunters have done fire-walking and that the art has come down to the Igorots of our time.
Of secondary importance is the fact that magic can be practiced in civilized countries and away from the favorite plant, ti, which is so largely used in the ceremonial throughout Polynesia.

In the preceding cases we have had the two best known forms of fire-magic. For the third we must look to a less widespread, but more practical form: fire-magic used in healing certain types of disease.
The Case:
In 1928-1929 there came to Honolulu a Japanese

fire-healer. He advertised his powers and began his healing practice. His specialty was the treatment of arthritis. He would heat stones so hot that they would ordinarily burn flesh. By the use of magic—according to his later admission in court—the stones could be packed around an affected joint and the trouble cured. There were several cases which he had treated success-fully, notably the case of a wealthy American who had been unable to walk for several months because of arthritis in the knees. After treatment with the hot stones by the Japanese healer he recovered the full use of his knees.
This case is of importance to our study and proofs, because the records of it are preserved in court docu-ments. After practicing for some time in Honolulu, the Japanese was arrested at the instigation of the medical men. He was charged with practicing medi¬cine without a license, but, as he had administered no medicine, the charge pressed against him was that of being a kahuna.*
The court that tried him was not interested in evi-dence given to prove that his treatment was effective, when that of local doctors was not. The Japanese offered as his defense the fact that he was using magic

* The law of Hawaii concerning healing by the use of magic reads: “Section 1034. Sorcery—Penalty, Any person who shall attempt the cure of another by practice of sorcery, witchcraft, ananna, hoopiopio, hoounauna, or hoomanamana (terms describing the practice of Hawaiian kahunas), or other superstitious or deceitful methods, shall, upon conviction thereof, be fined in a sum not less than one hundred dollars or be imprisoned not to exceed six months at hard labor.” There is also another section of the law which classes the kahuna with bunco men and defines him as one posing as a kahuna, taking money under pretence of having magical power, or admitting that he is a kahuna. For this the fine goes up to a thousand dollars and a year in prison.

and not medicine. Magic is not admitted in evidence In any civilized court. He admitted that he had used burning-hot stones to cure others. That was enough. He was fined and imprisoned as a kahuna. Later he was deported.
Had there been any trickery on the part of the Japanese healer, would it not seem that he would have acknowledged it rather than go to jail for a longer term, because he insisted that he had used real magic?
Of course, to deny his magic it would have been neces-sary for the healer to show how he did the “trick,” and this was something impossible for him to do as there was no trick.

Under the classification of “fire-immunity through magic,” there must be mentioned again the inconclusive tests of fire-walkers made before the World War II period by Harry Price and his associates in London. From the early printed reports on the tests made with Kuda Bux, it is to be seen that white men were se¬verely burned on three attempts to duplicate, even in a small way, the fire-walk performed by the man from India. Later on, when the Price group tested another Indian who claimed to be a fire-walker, his feats were less spectacular and were safely duplicated by at least one white bystander. Price cautiously refuted his state¬ments made after the Kuda Bux tests because of the later fiasco with Hassan.
Another excellent source of data on fire-immunity is to be found in the annals of Psychical Research. In
these cases, dozens of which have been studied and

reported, fire-immunity was supposedly given through the agency of “spirits.” The famous medium, D. D. Home, at séances, was accustomed to take live coals from fires in fireplaces and hold them in his bare hands while blowing them to a white heat. He wrapped these coals in fine linen handkerchiefs without scorching the cloth. He held his head of bushy hair in the flames of the fireplace, burning not a hair. He held fresh flowers in the flames without having them wither. A recent book written around his life and experiences tells of these and other magical matters.
Fire-immunity, whether gained through prayer to a superhuman being, or through the agency of a deceased human “spirit,” presumably making such a prayer, is the result of a supranormal action—is magic.
All supranormal actions are magic, whether they be instant healing, the production of psychic phenomena¬—telepathy, prevision, etc.—or the use of the “death prayer.”




This report deals with the discovery of an ancient and secret system of workable magic, which, if we can learn to use it as did the native magicians of Polynesia and North Africa, bids fair to change the world . . . provided the atom bomb does not make all further changes impossible.
As a young man I was a Baptist. I attended the Catholic Church often with a boyhood friend. Later on I studied Christian Science briefly, took a long look into Theosophy, and ended by making a survey of all religions whose literatures were available to me.
With this background, and having majored in Psy-chology at school, I arrived in Hawaii in 1917 and took a job teaching because the position would place me near the volcano, Kileauea, which was very active at the time and which I proposed to visit as often as possible.
After a three days’ voyage in a small steamer out of Honolulu, I at last reached my school. It was one of three rooms and stood in a lonely valley between a great sugar plantation and a vast ranch manned by Hawaiians and owned by a white man who had lived most of his life in Hawaii.
The two teachers under me were both Hawaiian, and

it was only natural that I soon began to know more about their simple Hawaiian friends. From the first I began to hear guarded references to native magicians, the kahunas, or “Keepers of the Secret.”
My curiosity became aroused and I began to ask ques¬tions. To my surprise I found that questions were not welcomed. Behind native life there seemed to lie a realm of secret and private activities which were no business of a curious outsider. Furthermore, I learned that the kahunas had been outlawed since early days when the Christian missionaries became the ruling ele-ment in the Islands, and that all activities of the kahunas and their clients were strictly sub rosa, at least in so far as a white man was concerned.
Rebuffs only whetted my appetite for this strange fare which tasted largely of black superstition, but was constantly spiced to tongue-burning proportions by what appeared to be eye-witness accounts of both the impossible and the preposterous. Ghosts walked scan-dalously, and they were not confined to the ghosts of deceased Hawaiians. The lesser gods walked as well, and Pele, goddess of the volcanoes, was suspected re-peatedly of visiting the natives both by day and by night in the disguise of a strange old woman never seen before in those parts, and given to asking for tobacco—-which she got instantly and without question.
Then there were the accounts of healing through the use of magic, of magical killings of people guilty of hurting their fellows, and, strangest of all to me, the use of magic to investigate the future of individuals and, if it was not good, change it for the better. This

last practice had a Hawaiian name, but was described to me as “Make luck business.”
I had come up through a hard school and was in-clined to look with a suspicious eye on anything that savored of superstition. This attitude was reinforced when I received from the Honolulu Library the loan of several books which told what there was to tell about the kahunas. From all accounts—and these had been written almost entirely by the missionaries who had ar¬rived in Hawaii less than a century earlier—the kahunas were a set of evil scoundrels who preyed on the super¬stitions of the natives. Before the arrival of the mis¬sionaries in 1820, there had been great stone platforms throughout the eight islands, with grotesque wooden idols and stone altars where even human sacrifices were made. There were idols peculiar to each temple and locality. The chiefs had their own personal idols very often, as the famous conqueror of all the Islands, Kame¬hameha I, had his hideous war god with staring eyes and shark’s teeth.
Near my school, in a district where I was later to teach, there had stood an extra large temple from which each year the priests set forth in procession, carrying the gods for a vacation trip through the countryside and collecting tribute.
One of the outstanding features of the idol worship was the amazing set of taboos imposed by the kahunas. Almost nothing at all could be done without the lifting of a taboo and the permission of the priests. As the priests had been backed by the chiefs, the commoners had a difficult time of it. In fact, so great had the im¬-

position of the priests become that, the year before the arrival of the missionaries, the head kahuna of them all, Hewahewa by name, asked the old queen and the young reigning prince for permission to destroy the idols, break the taboos to the last one, and forbid the kahunas their practices. The permission was granted, and all kahunas of good will joined in burning the gods which they had always known were only wood and feathers.
The books provided fascinating reading. The high priest, Hewahewa, had evidently been a man of parts. He had possessed psychic powers and had been able to look into the future to the extent that he could advise Kamehameha I wisely through a campaign that lasted years and ended with the conquering of all other chiefs and the uniting of the Islands under one rule.
Hewahewa was an excellent example of the type of Hawaiians of the upper class who possessed a most surprising ability to absorb new ideas and react to them. This class amazed the world by stepping out of a grass skirt into all the vestments of civilization in less than a generation.
Hewahewa seems to have spent hardly five years in making his personal transition from native customs and ways of thought to those of the white men of the day. But he made one bad mistake in the process. When conservative old Kamehameha died, Hewahewa set to work to look into the future, and what he saw intrigued him greatly. He saw white men and their wives arriv¬ing in Hawaii to tell the Hawaiians of their God. He saw the spot on a certain beach on one of the eight is¬lands where they would land to meet the royalty.
To a high priest this was most important. Evidently

he made inquiries of the white seamen then in the Is-lands and was told that the white priests worshiped Jesus, who had taught them to perform miracles, even to raising the dead, and that Jesus had risen from the dead after three days. Undoubtedly the account was properly embroidered for the benefit of the Hawaiian.
Convinced that the white men had superior ways, guns, ships and machines, Hewahewa took it for granted that they had a superior form of magic. Realizing the contamination that had overtaken temple Kahunaism in the Islands, he promptly decided to clear the stage against the arrival of the white kahunas. He acted at once, and the temples were all in ruins when, on an October day in 1820, at the very spot on the very beach which Hewahewa had pointed out to his friends and the royal family, the missionaries from New England came ashore.
Hewahewa met them on the beach and recited to them a fine rhyming prayer of welcome which he had composed in their honor. In the prayer he mentioned a sufficient part of the native magic—in veiled terms—¬to show that he was a magician of no mean powers, and then went on to welcome the new priests and their “gods from far high places.”
Official visits with royalty finished, and the mission- aries assigned to various islands with permission to be-gin their work, Hewahewa elected to go with the group assigned to Honolulu. He had already found himself in rather a tight box, however, because, as it soon de-veloped, the white kahunas possessed no magic at all. They were as helpless as the wooden gods which had been burned. The blind and sick and halt had been

brought before them and had been taken away, still blind, still sick and still halt. Something was amiss. The kahunas had been able to do much better than that, idols or no idols.
It developed that the white kahunas needed temples. Hopefully, Hewahewa and his men set to work to help build a temple. It was a fine large one made of cut stone and it took a long time to complete. But, when it was at last done and dedicated, the missionaries still could not heal, to say nothing of raising the dead as they had been supposed to do.
Hewahewa had fed the missionaries and befriended them endlessly. His name appeared frequently in their letters and journals. But, soon after the church at Waiohinu was finished, his name was erased from the pages of the missionary reports. He had been urged to join the church and become a convert. He had re¬fused, and, we can only suppose, went back to the use of such magic as he knew, and ordered his fellow kahunas back to their healing practices.
A few years later, what with Christianity, hymn–singing and reading and writing being accepted by the chiefs in their rapid stride into civilized states, the mis-sionaries outlawed the kahunas.
They remained outlawed, but as no Hawaiian police officer or magistrate in his right mind dared arrest a kahuna known to have genuine power, the use of magic continued merrily—behind the backs of the whites, so to speak. Meantime, schools were established and the Hawaiians slid with incredible speed from savagery into civilization, going to church on a Sunday, singing and praying as loudly as the next, and on Monday going

to the deacon, who might be a kahuna on week days, to be healed or to have their future changed if they had found themselves in the midst of a run of bad luck.
In isolated districts the kahunas practiced their arts openly. At the volcano several of them continued to make the ritual offerings to Pele, and acted as guides for tourists on the side, often astounding them with a certain magical feat of which I shall tell in detail very soon.
To continue my story, I read the books, decided with their authors that the kahunas possessed no genuine magic, and settled back fairly well satisfied that all the whispered tales I might hear were figments of imagina-tion.
The next week I was introduced to a young Hawaiian who had been to school and who had thought to show his superior knowledge by defying the local native superstition that one might not enter a certain tumbled temple enclosure and defile it. His demonstration took an unexpected turn and he found his legs useless under him. His friends carried him home after he had crawled from the enclosure, and, after the plantation doctor had failed to help him, he had gone to a kahuna and had been restored by him. I did not believe the tale, but still I had no way of knowing.
I asked some of the older white men of the neighbor-hood what they thought of the kahunas, and they in-variably advised me to keep my nose out of their affairs. I asked well educated Hawaiians and got no advice at all. They simply were not talking. They either laughed off my questions or ignored them.
This state of affairs prevailed for me all that year

and the next and the next. I moved to a different school each year, each time finding myself in isolated corners where native life ran a strong undercurrent, and in my third year found myself in a brisk little coffee-growing community with ranchers and native fishermen in the hills and along the beaches.
Very quickly I learned that the delightful elderly lady with whom I boarded at a rambling cottage hotel, was a minister, and that she preached each Sunday to the largest congregation of Hawaiians in those parts. I further learned that she had no connection with the Mission Churches or any other, was self ordained, and peppery on the subject. In due time I found that she was the daughter of a man who had ventured to try his Christian prayers and faith against the magic of a local kahuna who had challenged him and had promised to pray his congregation of Hawaiians to death, one by one, to show that his beliefs were more practical and genuine than the superstitions of the Christians.
I even saw the diary of that earnest but misguided gentleman. In it he reported the death, one by one, of members of his flock, then the sudden desertion of the remaining members. The pages for many days were left blank in the diary at that point, but the daughter told me how the desperate missionary went afield, learned the use of the magic employed in the death prayer, and secretly made the death prayer for the challenging kahuna. The kahuna had not expected such a turning of the tables and had taken no precau¬tions against attack. He died in three days.
The survivors of the flock rushed back to church . . . and the diary resumed with the glad tidings of the re¬-

turn. But the missionary was never the same. He attended the next conclave of the mission body in Hono¬lulu, and said or did things not recorded in any available records. He may only have answered scandalized charges. In any event, he was churched and never again attended a conclave. But the Hawaiians under¬stood. A princess gave him a strip of land a half mile wide and running from the breakers to the high moun¬tains. On this land at the beach where Captain Cook landed and was killed hardly fifty years earlier, there stood the remains of one of the finest native temples in the land—the one from which the gods were paraded each year over the road that is still called “The Path¬way of the Gods.” Farther back from the beach, but on the same grant of land, stood the little church of coral stone which the natives had built with their own hands and in which his daughter was to preside as minister sixty years later.
At the beginning of my fourth year in the Islands I moved to Honolulu, and after getting settled, took time out to visit the Bishop Museum, a famous institu¬tion founded by Hawaiian Royalty and endowed to support a school for children of Hawaiian blood.
The purpose of my visit was to try to find someone who could give me an authoritative answer to the ques-tion of the kahunas which had plagued me for so long. My bump of curiosity had grown too large to be comfortable, and I harbored an angry desire to have something done about it one way or another, definitely and decisively. I had heard that the curator of the museum had spent most of his years delving into things Ha¬waiian, and I had the hope that he would be able to

give me the truth, coldly, scientifically and in an ac-ceptable form.
At the entrance I met a charming Hawaiian woman, a Mrs. Webb, who listened to my blunt statement of the reason for my visit, studied me for a moment, then said, “You’d better go up and see Dr. Brigham. He’s in his office on the next floor.”
Dr. Brigham turned away from his desk, where he was studying some botanical material through a glass, to examine me with friendly blue eyes. He was a great scientist, an authority in his chosen field, recognized and respected in the British Museum for the perfection of his studies and printed reports on them. He was eighty-¬two, huge, bald and bearded. He was heavy with the weight of an incredibly varied mass of scientific knowl¬edge—and he looked like Santa Claus. (See Who’s Who in America for 1922-1923 for his record, under William Tufts Brigham.)
I took the chair which he offered, introduced myself, and went swiftly to the questions which had brought me to him. He listened attentively, asked questions about the things I had heard, the places where I had lived and the people I had come to know.
He countered my questions about the kahunas with questions as to what my conclusions had been. I ex-plained that I was quite convinced that it was all super-stition or suggestion, or poison, but admitted that I needed someone who spoke with the authority of real information to help me quiet the nagging little doubt in the back of my mind.
Some time passed. Dr. Brigham almost annoyed
me with his questions. He seemed to forget the pur-

pose of my visit and lose himself in the exploration of my background. He wanted to know what I had read, where I had studied, and what I thought about a dozen matters which were quite aside from the question I had raised.
I was beginning to grow impatient when he suddenly fixed me with so stern a glance that I was startled. “Can I trust you to respect my confidence?” he asked. “I have a little scientific standing which I wish to pre¬serve,” he smiled suddenly, “even in the vanity of my old age.”
I assured him that what he might say would go no farther, then waited.
He thought for a moment, then said slowly: “For forty years I have been studying the kahunas to find the answer to the question you have asked. The kahunas do use what you have called magic. They do heal. They do kill. They do look into the future and change it for their clients. Many were impostors, but some were genuine. Some even used this magic to fire-walk across lava overflows barely cooled enough to carry the weight of a man.” He broke off abruptly as if fearing he had said too much. Leaning back in his swivel chair he watched me moodily through half-closed eyes.
I am not sure, but I believe I muttered “thanks.” I half rose from my chair and sank back on it. I must have stared at him blankly for an idiotically long time. My trouble was that there was no wind left in my sails. He had knocked the underpinning from under the world I had braced almost to solidity over a period of three years. I had confidently expected an official nega¬tion of the kahunas, and I had told myself that I would

be able to wash my hands completely of them and their superstitions. Now I was back in the trackless swamp, and, not up to my ankles as before, but suddenly sunk to the tip of my curious nose in the mire of mystery.
I may have made inarticulate noises, I have never been quite sure, but finally I managed to find my tongue.
“Fire-walking?” I asked uncertainly. “Over hot lava?” I never heard of that. . . .” I swallowed a few times, then managed to ask, “How do they do it?”
Dr. Brigham’s eyes popped open very wide, then narrowed down while his bushy brows climbed toward his bald dome. His white beard began to twitch, and suddenly he leaned back in his chair and let out a roar of laughter which shook the walls. He laughed until tears rolled down his pink cheeks.
“Forgive me,” he gasped at last, placing a placating hand on my knee while he wiped his eyes. “The reason your question struck me as so funny was that I have been trying for forty years to answer it for myself—without success.”
With that the ice was broken. Although I had a baffled and hollow feeling at being tossed back into the middle of the very problem I had thought to escape, we fell to talking. The old scientist had also been a teacher. He had a gift of simplicity and directness in discussing even the most complicated subjects. I did not realize it until weeks afterward, but in that hour he placed his finger on me, claiming me as his own, and like Elijah of old, preparing to cast his mantle across my shoulders before he took his departure.
He told me later that he had long watched for a young man to train in the scientific approach and to

whom he could entrust the knowledge he had gained in the field—the new and unexplored field of magic. Often on a warm night when he sensed my feeling of discouragement over the seeming impossibility of learn-ing the secret of magic, he would say:
“I’ve hardly made a beginning. Just because I’ll never know the answer is no reason why you will not. Just think what has happened in my time. The science of Psychology has been born! We know the sub¬conscious! Look at the new phenomena being ob¬served and reported month by month by the Societies for Psychical Research. Keep everlastingly at it. No telling when you may find a clue or when some new discovery in psychology will help you to understand why the kahunas observed their various rites, and what went on in their minds while they observed them.”
At other times he would open his heart to me. He was a great soul, and still simple. He had an almost childish yearning to know the secret of the kahunas and he was getting very old. The sand was almost sure to run out before success came. The kahunas had failed to get their sons and daughters to take the training and learn the ancient lore that was handed down under vows of inviolable secrecy only from parent to child. Those who could heal instantly or who could fire-walk had been gone since the year 1900—many of them old and dear friends. He was left almost alone in a field in which little was left to observe. Moreover, he was a little bewildered. It seemed so absurd to think that he had been able to watch the kahunas work, had be¬come their friend, had fire-walked under their protec¬tion—and still had not been able to get the slightest

inkling as to how they worked their magic except in the matter of the death prayer, which, as he explained, was not true magic, but a very advanced phenomenon of spiritualism.
Sometimes we would sit in the darkness with the mosquito punk burning on the lanai and he would go over various points in review, to be sure that I had re-membered. Often he would say in ending:
“I have been able to prove that none of the popular explanations of kahuna magic will hold water. It is not suggestion, nor anything yet known in psychology. They use something that we have still to discover, and this is something inestimably important. We simply must find it. It will revolutionize the world if we can find it. It will change the entire concept of science. It would bring order into conflicting religious beliefs. . . .
“Always keep watch for three things in the study of this magic. There must be some form of consciousness back of, and directing, the processes of magic. Con-trolling the heat in fire-walking, for example.’ There must also be some form of force used in exerting this control, if we can but recognize it. And last, there must be some form of substance, visible or invisible, through which the force can act. Watch always for these, and if you can find anyone, it may lead to the others.”
And so, gradually, I took over the materials which he had collected in this strange new field. I became thoroughly familiar with all the negations, all the speculations and all the verifications. I began the slow work of trying to find remaining kahunas and do what

I could to learn from them the Secret. Upon hearing a story of what some kahuna had done, my invariable question would be, “Who told you that?” I would be¬gin tracing back, and sometimes I would be able to find the person who had been the subject of the tale and get from him all the smallest details of what had been done. The greatest difficulty was to get an introduc¬tion to the kahuna who had exerted the magic. Usually this was utterly impossible. The kahunas had learned by hard knocks to shun the whites, and no Hawaiian dared to bring a white friend to them without their permission—and that was almost never given.
Four years after I met Dr. Brigham, he died, leaving me with a weight on my heart and with the frightened realization that I was perhaps the only white man in the world who knew enough to continue the investiga¬tion of the native magic which was vanishing so rapidly. And if I failed, the world might lose for all time a workable system that would be endlessly valuable to humanity if it could be recovered.
With Dr. Brigham I had been watching hopefully for some new discovery in Psychology or in the field of Psychic Science, and, discouraging as it was, had been forced to admit that both sciences showed signs of be-coming stalemate.
With over a hundred recognized scientists engaged over a period of half a century in Psychical Research, not a single theory had been evolved which would ex-plain even such simple things as telepathy or suggestion, to say nothing of ectoplasm, apports and materializa¬tion.


More years passed. I ceased to make progress and, in 1931, admitted defeat. It was then that I left the Islands.
In California I continued half-heartedly to watch for any new psychological discovery that might again open up the problem. None came. Then, in 1935, quite unexpectedly, I awakened in the middle of the night with an idea that led directly to the clue which was eventually to give the answer.
If Dr. Brigham had been alive he certainly would have joined me in a scarlet flush of embarrassment. Both of us had overlooked a clue so simple and so obvious that it had continually passed unnoticed. It was the pair of spectacles pushed up on the forehead while we hunted for hours unable to find them.
The idea that had struck me in the middle of the night was that the kahunas must have had names for the elements in their magic. Without such names they could not have handed down their lore from one gen¬eration to the next. As the language they used was Hawaiian, the words must have appeared in that lan¬guage. And, as the missionaries began making the Hawaiian-English dictionary as early as 1820—the one still in use—and as they certainly had not known enough about the native magic to translate correctly any names used to describe that magic, it was obvious that any attempted translations would have been either faulty or entirely wrong.
The Hawaiian language is made up of words which have been built from short root words. A translation of the roots will usually give the original meaning of a word. Presto! I would find the words used by the

kahunas in recorded chants and prayers, and make a fresh translation of them from the roots.
On the following morning I recalled the fact that everyone agreed in Hawaii that the kahunas had taught that man had two spirits or souls. No one paid the slightest attention to this patently erroneous belief.
How could a man have two souls? What absurdity!
What dark superstition! . .. So I hunted up the two words naming the two souls. As I suspected, they were both there in my copy of the old dictionary which had come off the presses in 1865, some years after the dis¬covery of mesmerism, during the early days of Psychi¬cal Research, and a full two decades before the birth of our infant science of Psychology.
The dictionary said:
“U-ni-hi-pi-li, The leg and arm bones of a person. Unihipili
was the name of one class of gods called akuanoho; aumakua
was another; they were the departed spirits of deceased persons.
“U-ha-ne, The soul, the spirit of a person. The ghost or spirit of a deceased person. Note: The Hawaiians supposed that men had two souls each; that one died with the body, the other lived on, either visible or invisible as might be, but had no more connection with the person deceased than his shadow. These ghosts could talk, cry, complain, etc. There were those supposed to be skillful in entrapping or catching them.” *

It was apparent that the earnest missionaries had con¬sulted the Hawaiians to ascertain the meanings of these two words, and had been given conflicting information which they had done their best to order and include in the translations.

. In the pronunciation of Hawaiian words, the sound of the vowels is that used in Latin. A as in father E as long a in ale, I as long e in enough, Ai as long i in isle, U as 00 in moon; 0 as long 0 in over W almost like v. Uhane is pronounced oo-hah-nay. Unihipili is pronounced oo-nee-hee-pee-lee. Aumakua is pronounced Ah-oo-mah-koo-ah.

The outstanding feature of the unihipili was that it seemed to be connected with the arms and legs very definitely, and besides that it was a spirit. The uhane was also a spirit, but it was a ghost who could talk even if it were hardly more than a shadow in connection with the “person of the deceased.”
As the first word was longer and had the most roots, I began work on it to get a root translation. There were seven roots in the word, counting overlaps of letters, and some of these roots had as many as ten meanings. My task was to sort meanings to see if I could find any that would apply to the magic used by the kahunas.
Here was my haystack before me, and all I needed to find was the needle. It seemed rather promising. I remembered Dr. Brigham’s injunction to watch always for the consciousness involved in fire-walking and other magic, for the force used to produce the magical re¬sult, and for the visible or invisible physical substance
through which the force might act. Yes, I would try to find three needles. (And I did find them eventually, the first two before the year was out, and the last one six years later.)
What I found immediately, and almost before lunch time, was the subconscious, but not as we know it. The subconscious of the magicians was twice as large and
three times as natural. I was so surprised by the dis-covery that I went down for the full count of ten. It was incredible that the kahunas could have known the subconscious, but the evidence was undeniable.
Here is how the roots described the spirits named in
the words unihipili and uhane:

Both are spirits (root u), and this root means to grieve, so both spirits were able to grieve.
But the root hane in uhane means to talk, so the spirit named in this word could talk. As only human beings talk, this spirit must be a human one. That raises the question as to the nature of the other spirit. It can grieve, and so can animals. It may not be a man who can talk, but at least it is an animal-like spirit that can grieve. The uhane cried and talked weakly. In the dictionary note it was said to be considered nothing more than a shadow connected with the deceased person. Evidently it was a weak and not very substantial talking spirit.
Unihipili,, with an alternate spelling of “uhinipili” gives more roots to translate. Combined we get: A
spirit which can grieve but may not be able to talk (u); it is something that covers up something else and hides it, or is itself hidden as by a cover or veil (uhi); it is a spirit which accompanies another, is joined to it, is sticky, and sticks or adheres to it. It attaches itself to another and acts as its servant (pili); it is a spirit which does things secretly, silently and very carefully, but does not do certain things because it is afraid of offend¬ing the gods (nihi); it is a spirit that can protrude from something, can rise up from that something, and which can also draw something out of something, as a coin from a pocket. It desires certain things most earnestly. It is stubborn and unwilling, disposed to refuse to do as told. It tinctures or impregnates or mixes completely with something else. It is connected with the slow dripping of water or with the manufacture and exuda¬tion of nourishing water, as the ”breast water” or milk

of the mother (u in its several meanings). (Note: Later on I was to learn that water is the symbol of the human electro-vital force, so there was one needle. The two conscious spirits of man are two-thirds of the other needle. But the third is only hinted at in the meaning of “sticky” or “to adhere.”)
To summarize, the kahuna idea of the conscious and subconscious seems to be, judging from the root mean-ings of the names given them, a pair of spirits closely joined in a body which is controlled by the subconscious and used to cover and hide them both. The conscious spirit is more human and possesses the ability to talk. The grieving subconscious weeps tears, dribbles water and otherwise handles the vital force of the body. It does its work with secrecy and silent care, but it is stub¬born and disposed to refuse to obey. It refuses to do things when it fears the gods (holds a complex or fixa¬tion of ideas), and it intermingles or tinctures the conscious spirit to give the impression of being one with it. (The use made in magic of the “sticky” element as a symbol, and the ability to “protrude” or to “draw something out of something else” will become clear later.)
Given this certainty that the kahunas had known for thousands of years all the psychology we had come to know in the last few years, I became quite sure that their ability to perform feats of magic stemmed from their knowledge of important psychological factors not yet discovered by us.
It soon became apparent that, in naming the elements of psychology and placing in their word roots symbol meanings to point to related elements, the kahunas of

the dawn days had done a superb job. The only great stumbling block was the fact that the symbol words stood for elements whose nature I could not imagine.
Searching feverishly for the meanings of these sym-bols, I returned to the reports on Psychic Phenomena and, as I checked each type of phenomena in turn, en-deavored to locate its counterpart symbol in the roots of the terms used by the kahunas.
After a few months it became plain that I had gone as far as I could in the first work of matching the more complete psychology with the external rites of kahuna magic. I decided that what I had found was too valu¬able to keep from the world, and forthwith wrote a report on my findings and the kahuna lore in general. *
The English publication brought me many letters. I had placed my name and address in the back of the report and had requested any reader who could offer pertinent information for the study to write to me. Almost no really helpful information arrived, although hundreds of letters contained speculative material and guesses.
Then, over a year after the publication of that book, there came a letter from a retired English journalist. His name was William Reginald Stewart, and what he had to say was very much to the point.
In my report, he had been greatly interested to find that I was describing the same magic that he, in his younger days, had found being used by a certain Berber tribe in the Atlas Mountains of North Africa. Also, to his surprise, he had found that the Hawaiian words



used by the kahunas were the same, except for dialect differences, as those which had been used to describe the magic in Africa. He had, after reading my book, hunted up his yellowed notes and compared words which he had been told belonged to a secret magical language. The Hawaiian word kahuna appeared as quahuna among the Berbers, and the Hawaiian term for woman kahuna was changed from kahuna wahini to quahini. The word for a god was nearly the same in both languages — akua and atua— as were a number of other words we ‘checked.
As the Berber tribes spoke a language not at all re¬lated to the Polynesian dialects, the discovery of the similarity of the magic and the language used to describe it offered definite proof that the two peoples had either come from the same original stock or had been in contact with each other in ancient times.
Stewart had heard tales of this Berber tribe and their magician while exploring for oil signs for a Dutch company, and corresponding for the Christian Science Monitor as a free lance writer and authority on North Africa. Taking a vacation, he hired guides and set out to find the tribe. Eventually he did find it and met the magician, a woman. By dint of much persuasion he got himself adopted and made her blood son so that he could become eligible to receive training in the secret magic. The magician, whose name was Lucchi, had a daughter aged seventeen who was just beginning to take the training, so Stewart was allowed to join in.
The training began with her explanations of legendary tribal history, in which it was related that twelve tribes of the people having kahunas, once lived in the

Sahara Desert when it was still a green and fertile land of flowing rivers. The rivers dried up, and the tribes moved into the valley of the Nile. While there they used their magic to help cut, carry and place the build-ing stones of the Great Pyramid. At that time they were rulers in Egypt and topped all others because of their magic.
The account continued with the recital of how it was foreseen that a time of intellectual darkness was due in the world, and that the secret of their magic was in danger of being lost. To preserve it, for it was as precious as it was secret, the twelve tribes decided to hunt for isolated lands to which they might go to pre-serve the “Secret” (Huna) until the time was ripe for its return to the world. Eleven of the tribes, after making a psychic exploration and finding the islands of the Pacific empty and waiting, moved off by way of a canal to the Red Sea, and thence along either the African coast or over to India and thence into the Pacific. After many years they became “lost” in so far as the twelfth tribe was concerned. This twelfth tribe had, for some unstated reason, decided to go north and settle in the Atlas Mountain fastnesses. They had lived there for centuries, always preserving the Secret and using its magic, but as modern times arrived, the kahunas had died out until only one remained. She was the teacher, Lucchi.
Stewart found the Berber tribe hospitable, clean, very intelligent, and in possession of a fine old culture. They spoke a conglomerate language peculiar to the Berber tribes, but when it came to teaching the ancient lore of magic, another language had to be employed because

in it alone could be found the proper words to name the elements in man which made magic possible.
The young Englishman was already hampered by language difficulties, having to match his French with that of some of the Berbers, and having to delve end-lessly to arrive at a proper understanding of what words in the so-called “Secret” language might mean.
Little by little he learned the basic philosophy of magic. His teacher made many demonstrations of her: magic in healing and in the control of birds, beasts, serpents and weather. All was going well indeed, and the theoretical work had been covered and its practical application was about to follow. Then, on a misty afternoon, two raiding parties in the valley below the Berber camp began shooting at each other. A stray bullet struck Lucchi over the heart and she died almost instantly.
Left without a teacher, and with Lucchi’s daughter knowing no more than he did, Stewart’s training came to an abrupt end. He gathered up his notes, took leave of his blood brothers and sisters, and returned to his old rounds.
It was thirty years later that he read my report and recognized the Hawaiian words I mentioned as the same words—aside from dialect changes—which he had pre¬served so long in his notes.
This linked up the Hawaiian kahunas with North Africa and possibly with Egypt. Hawaiian legends con-tained the oral history of the people. In these it is told that the Hawaiians once lived in a home land far away. They saw by psychic sight the land of Hawaii and set out to find it. Their journey commenced at the “Red

Sea of Kane,” which fits neatly into the idea that they came from Egypt by way of the Red Sea, as it is called to this day in at least three languages. The history gives few details of the journey from that place on, except to tell how progress was made from land to land in large double canoes. When the eight unoccupied islands of Hawaii were found by the scouts who went ahead, they returned to the nearest islands to the west to fetch the others of the tribe who had remained there to rest. Trees, plants and animals were brought on subsequent voyages as the tribe moved in and took up its home in Hawaii. The voyages to the outside islands stopped for a long time and complete isolation reigned. Then the royal blood ran out and a voyage to the other islands was made to find and bring back a prince of the high blood. He brought with him his favorites and a kahuna. This kahuna, if we can credit the account, introduced into Hawaii a contaminated form of kahunaism which contained little magic, and commanded idol worship and temple building. This contamination remained, with its idols and temples, even though kahunas possessing knowledge of the workable and practical magic continued their work and preserved the Secret in almost uncontaminated form.
Attempts by scholars to trace Hawaiian origins
through language and customs have been none too successful. There are eleven tribes of Polynesians, all speaking dialects of the same language, but some having words, customs and beliefs easily identified as of Indian origin. On the other hand Polynesian words may be found scattered all the way from the Pacific to the Near East. Madagascar has them, indicating the early

contact with a people who spoke the Polynesian lan-guage. Even in Japan may be found Polynesian words and ideas. In India a number of the ideas connected with the kahuna magic are to be seen, greatly changed and now of no practical use, but still pointing in the same general direction.
With the invaluable help of Stewart, and by making full use of what he had learned in North Africa, I was able to continue the research. Little by little the “Secret” was reconstructed as its symbols and practices were matched against the observations made of the ex¬ternal acts or rites of the kahunas by Dr. Brigham and, in a lesser degree, by me.
It would, however, have been utterly impossible to grasp the meanings of words and the significance of rites, had modern Psychology and Psychical Research not already made certain basic discoveries upon which to rest fuller structures. Religions also played a valuable part because in them I found the battered remains of the original Huna philosophy. These remains, mis¬shapen as they were, gave hints as to where to look next for certain bits of information, and helped to verify other uncertain materials as they came to light.
Soon after the publication of my report in England I had entered into a correspondence with a priest of the Church of England who had written me upon reading my book, and who was carrying on psychological studies of mental and spiritual healing. His interest in the kahuna lore grew, and shortly after my contact with Stewart, the clergyman and a group of his associates decided to tryout some of the healing magic of the

kahunas. This they did, after much writing back and forth. They were especially successful in obsessional cases. The family of a patient who was healed offered to supply money for extensive experimental work, and the clergyman and three of his group made the journey to California to spend some time with me in discussing the best ways to proceed. They left me, all plans com-plete even to a blueprint of the building to be erected. But on their way back to England, World War II broke out and the plans were dropped. With the war over, the funds are no longer available, and the healing group is scattered.
Such experimental work as has been done has gone far to prove that the reconstruction of the Huna system is sufficiently complete to be workable in the hands of individuals owning certain natural talents and able to give sufficient time to learning to use the system. Steady and continued practice under proper guidance seems to be the main thing needed.
In Hawaii there is little or no dependable literature covering the kahunas. What little there is available in books and articles and pamphlets, misses entirely the basic mechanisms of which I report. Each writer con-tradicts the others, and the muddle is never resolved.
My own studies and those of Dr. Brigham are al¬most unknown in the Islands, and copies of my first report are kept carefully locked away in. the library in Honolulu, being brought out only if requested by one who knows that it is there. Because of misconceptions and because there was formerly a very real danger in the “death prayer,” the general attitude of the residents

is one which encourages denial of kahuna magic, or, failing that, a policy of letting sleeping dogs lie.
With these introductory remarks, I will now proceed with the task of presenting the Huna system with all its details, and with the available proofs of its correct¬ness as a workable set of scientific facts.

“Ha” in Hawaiian means strong breathing and also the number four. It is similar to Yoga breathing. You do the same belly breathing. You breathe in through the nose expanding your abdomen. You then hold the breath. Then exhale through the mouth. Pause. Repeat.

Ha breathing has a ratio in which to breathe depending on the purpose. A:B:C:D is a ratio. “A” represents the inhale breath. “B” represents the holding of the breath. “C” represents the exhaling of the breath. “D” represents the pause between the exhale and the inhale.

With this ratio 1:1:1:1, you inhale for the same amount of time as the hold, exhale, and pause. Each step of the breath is equal. With this ratio 1:1:2:1, the exhale is twice as long. If you inhale for 4 count, then you hold for 4 counts, then exhale for 8 counts, and then pause for 4 counts.

With this ratio 1:1:2:0 with a 4 count, you inhale 4 counts, hold for 4 counts, exhale for 8 counts, pause for 0 counts which is a slight to no pause. This is one cycle of the Ha breath. The Hawaiians used this ratio of breathing to generate energy which they called mana. The secret of the breath was prized in their culture.

Instead of just talking about, just do the exercise below and post your experiences.

With the ratio of 1:1:2:0 with a 4 count. You inhale for 4 counts, hold for 4 counts, exhale for 8 counts, and a slight to no pause. Repeat this cycle 4 times. Rest for as long as needed. Repeat with another 4 cycles of Ha breathing. Rest and Repeat. The goal is to do a total of 40 Ha breaths.

What do you notice?

If you have any question, post them on the greater mind blog to receive an answer.

Sarah Eftink

Co-Author of the upcoming book “Quantum Huna”

PS from Yates

The reality is that each human is a special energy generating machine and NOT just for survival. You have the ability to generate energy and control the amplitude, frequency, modulation and information content. The Ha Breath is a key component. Master this and you will be absolutely amazed at what takes place in your world and others.

Experience it you MAY in MAY

Would I give my check book, credit card, cash to My three year old or ANY three year old related or not?


The three year old is idealistic and has no concept of money, worth, work, value or much else at that age or mentality. They want everything they see. It may because the thing is pretty or colorful or they have never seen the thing and it looks good to them. They are learning and have no concept of what is real when it comes to the parents providing it for them. They are literally building those concepts based on what the parent or parents DO when they ask or beg or cry or whatever persuasion techniques they may have already learned.

Guilt – Sister has one, I want one too.

Learning – WHY daddy. Pretending curiosity and no matter what you say they respond WHY or WHY NOT.

Behavior – I’ll be extra good if you do.

Future tense – I want ask for anything else, ever.

Personal attack – You’re mean, I hate you, Daddy (or Mommy) will get it for me.

This whole discussion came up in reference to personal spending of information products which will redirect you life and politics.

Some of you while industrious and diligent have the concept in your mind that only physical items like cars, phones, clothes are things which are worth money. Information, mentoring, counseling, therapy or any interaction where you would like assistance is deemed unnecessary. You will ask a friend or find something for free. The obvious answer is that you usually get what you pay for.

THE IRS does not always view it that way. There was one year, many years ago, that I spent $30,000 in one year for workshops for my wife and I, by the way we will celebrate our 35th anniversary in July. The IRS would not let us deduct them because neither of us showed an immediate increase in income. However over the next five years both of our incomes doubled.

Had we relied on the IRS to make our choice, there is no telling what the results may have been.

When you spend money on your mind, it is not only going to affect your brain, it will ultimately affect your body and everything around you. You may have already noticed. It is by DOING and thinking that that your ultimate results occur. YOU MUST learn to DO certain things and LET other things happen naturally as a result.

I trust that you are looking for the best and coming to the May Workshop will be absolutely an amazing experiences as you will DO not just gather information.

Sigh UP NOW on this site

That is the question. Would you give your check book, your credit card, your cash to A three year old; ANY three year old: you child, you nephew, your niece? AND WHY OR WHY NOT.

This discussion relates to everyone of you. Some have left this newsletter because we think differently. I am not here to make you feel good. I am here to point out things to you, so you can make a choice.

Congratulations for sticking around and keeping in touch in your own way. Also thank you for having people you know subscribe to this newsletter. There are a lot more of you than those leaving.

Discussions on the other side and read ALL below beforehand. They are ALL DIFFERENT.

Your Guide To The Future You Create

YOUR Guide To The Future You Create

Your GUIDE To The Future You Create

Your Guide TO The Future You Create

Your Guide to THE Future You Create

Your Guide To The FUTURE You Create

Your Guide To The Future YOU Create

Your Guide To The Future You CREATE

Dr Yates J (Kala) Canipe

Consequence – conclusion derived through logic, inference, something produced by cause or necessarily following from a set of conditions.
When I teach consequences I remember a story told by one of my former colleagues. The story went something like this. You are going to drive across the desert or some isolated stretch of road and you ignore the low gas gage. You run out of gas. The car stops as a consequence of running out of gas.
You can get out and kick the car. You can curse. You can get down on your knees and pray that the car will miraculously run. You can say I cursed. My black cloud is above. Nothing you do will cause the car to run except put gas in the tank.
It is a logical conclusion that the engine runs on gas and therefore needs it to do its job.
If I say “Running out of gas has is consequences” what does it mean?
Does it mean “I have learned something” If SO WHAT?
Does it mean “I have learned something positive and will use that knowledge to prevent future occurrences?
He used the term with the plural, so there is more than one consequence. What are they? Are they positive or negative? Do they affect me alone or me and others or just others?
The implication of the statement is that I am logical and of course I learned something. It does not say anything about if the future behavior will change or if you even care.
In basic terms it simply means “I acknowledge I ran out of gas”. That is already obvious as the car has stopped and the fuel gage now reads empty.
So what does it mean to say “Elections have consequences.”
It is not only giving the word “consequences” new meanings for the future, it also is so vague today that it could means “I will now have to use different tactics and strategies to accomplish MY SAME GOALS ignoring the elections results AND I want all those listening or watching to believe something else”
You choose.
The purpose of this examination is for you to ask yourself, “Am I fooling myself.”

I have had a lot of questions lately about HPP. Here are some answers. HPP was developed by Dr Lloyd Glauberman many years ago. At its core is dual induction. With Dual Induction, two stories are told. One story is told in the left ear and the other is told in the right ear. When this happens, the conscious mind can not keep up and goes away. You are in a trance. You are hypnotized. The subconscious hears and processes everything. YOU MUST HAVE STERO HEADPHONES to get the benefit of the processing.

One question asked is about subliminal messages. There are NO subliminal messages. We have no evidence that audio subliminal messages work at all. You can play the audio CDs on any normal system and listen to them with normal speakers, you just will go get the effect of the programs.

Each program is about 30 minutes long and usually focus on one subject such as Listening, Influencing, Competing or Closing. During play back the story being told in the left ear is suddenly switched to the right ear and the program playing in the right ear is simultaneously switched to the left.
Embedded within each program is are NLP process instructions. Each instruction or suggestion is divided into two or more parts. The first part of the suggestion will be imbedded in the one ear while the second part will be imbedded in the other ear and so forth. For Example if the suggestion were FEEL BETTER NOW then FEEL and NOW would be heard in the one ear imbedded within its story while BETTER would be heard in the other ear imbedded within its story. The net result is a powerful cross cortical stimulation.

To illustrate while reading, Put your hands over your hears and say Feel Better Now. Now do it again and when you say FEEL remove one hand, when you say BETTER replace the hand first hand and remove the other, when you say NOW remove the first hand and replace the second. This will give you a since of the process.

The NLP process instructions (suggestions) are repeated with the words switching ears. Each word of the suggestion is marked especially and specifically for the subconscious by using several techniques including analog marking, space marking, time marking, etc.

Dr Glauberman also has an amazing voice for the delivery. His background includes being a musician and the background music is superbly blended with the stories and messages.

His story telling is beyond compare.

The net of all this is that HPP is the only products that contains all this, dual induction, storytelling, hypnotic voice, NLP process instructions, synchronized music and exquisite marking for the subconscious.

Here is what to do.

Go to The Greater Mind and click HPP and pick a subject which causes you to be curious and wonder how it would works for you.

Only then Buy.