Huna (New Age)

Huna ( Hawaiian huna = hidden, secret ) is a shamanic craft for the modern, urban people with the aim of the individual and the world to heal in the sense of what feels good. The teaching consists of philosophical, psychological, spiritual and esoteric elements and interprets the ancient shamanic nature religion embossed Hawaii. Huna has over the last decades, many supporters especially in many countries in Europe, America and the Pacific, such as Japan and Australia, attained.

• 2.1 The four levels
• 2.2 The three parts of the self
• 2.3 The Seven Principles
• 2.4 Aka and Mana
• 2.5 Magical action

History

Tradition of Kahuna kupua

The Hawaiian Shamanism is based on the action and interaction of the Hawaiian Kahunas and in particular on the " Kahuna kupua ", the master shaman. Their doctrine was passed on traditionally orally from generation to generation. Even before the arrival of the first white men in Hawaii under Captain James Cook persecution of Hawaiian shamans whose kings took place, which later continued under the influence of white missionaries. The doctrine of the Hawaiian shaman survived in the very inaccessible forests of the island of Kauai.

Max Freedom Long

The American New Age author Max Freedom Long (1890-1971), who in Hawaii as a teacher was active in the 1920s, is considered the discoverer of the Huna teachings. He wanted to explore the natural religion of the Hawaiian natives. Fascinated by the impressive skills for him the Kahunas ( priests and shamans of Polynesia ), which he trusted to have magical skills, he tried to decipher their secret knowledge. However, these refused to a deeper cooperation, because from the perspective of Hawaiians came from Max Freedom Long a spiritual tradition, which held the cultural superiority of the then dominant "western" civilization for so secured that he believed he could the skills of the local population of a assess, classify and catalog superior position.

Long, however, shall not let himself be swayed. He believed that practically all the teaching reflects in coded form in structure, vocabulary and structure of the Hawaiian language. After several years of employment with the Hawaiian language, it was assumed to have the essentials of natural religion decrypted and understood. The elements found in this way he finally summarized in a teaching building, which he gave the name Hawaiian Huna, which translated means mystery or secret knowledge. He has published several books on the subject and founded in 1946, the Huna Research Associates, which the further study of the doctrine laid down by him devoted himself. Long headed this organization until 1971, since then the Institute is led by his successor Otha Wingo. For many years remained Max Freedom Long and Huna Research its the only authoritative source of information on " Huna " and Hawaiian Shamanism interested.

Serge Kahili King

The psychologist Serge Kahili King (born Serge King) was his own statement, according absorbed by Wana Kahili in the family - similar to the way how apprentices were recruited traditional in the family of a teacher in Germany - and there formed over many years at the Kahuna. He founded in 1973 a separate company for the dissemination and teaching of Huna system ( Order of Huna International). He wrote a number of books on Huna and explained the teachings in lectures and seminars. Today, the version of the doctrine by Serge Kahili King is the most widely used.

The doctrine

The contents of the teachings Longs and Kings are in principle very close, differ at most in points that are not of central importance. Both describe Huna as a system that the user is enable, using the magic on his fate and the surrounding reality to take him influence.

It is claimed that the reality in which man lives, performing an accurate reflection of the conscious and unconscious beliefs and beliefs. One could, so it is assumed exert influence on reality by alters these same beliefs profound and lasting.

The four levels

Huna identifies four levels of meaning:

• The objective level
• The subjective level
• The symbolic level
• The holistic level

During these 50 € on the objective plane, only 50 € are simple and they all agree about it, they have on the subjective level, for example, the importance of a new pair of shoes, a ticket home or a dinner with a friend who can at the symbolic level, for example, stand for a gift or recognition and on the holistic level, they are just part of a financial system, which is part of an economy that enjoys as part of the universe a meaningful place in this.

Most of the principles and techniques act on the subjective and at the symbolic level. You therefore first develop any objective, but a subjective or symbolic action, which of course in turn can manifest on the objective level.

The three parts of the self

Huna considers three mutually distinct but inseparable "selves ". This tripartite division is arbitrary, but useful.

• The Lono ( Uhane: "soul" ) - Medium or public self: the seat of the human waking consciousness and the rational mind. Its central feature is the development of the will, as was the task of Lono is to make decisions on the direction of thinking and acting of human beings.
• The Ku ( Unihipili: "spirit of a deceased relative " ) - Lower or real self, and inner self or deeper self: The function of this Self is identical with the Western concept of the unconscious in parts. Was essential task of Ku is to organize and manage the memory of man. In this context, it is responsible for the education of emotions. Furthermore, it has control over all unconscious functions of the human body. Only the " Ku " would have access to the " Aumakua " the third self of man.
• The Kane or Aumakua ( " ancestral spirit ", " family guardian spirit ", or Kumupaa, "principle" or aoao, "relationship", here an ancestral spirit ) - High or divine self, superconscious: This self- imagine the connection of man with the " otherworldly " world dar. It is the representative of the people at the higher divine level and in interaction with the there prevailing forces producers of concrete earthly reality.

The Huna doctrine presupposes the existence of such an otherworldly plane of existence and explains this to the cause of all worldly phenomena. Huna postulated mutatis mutandis, the human body is a materialized thought of the High Self. This is still true perception of the Huna trailer for the entire world of phenomena: Everything in the world, even every grain of sand, possessed his own Aumakua, and so the whole world is an expression and materialization of the common thoughts of the community of the Higher Selves ( poe Aumakua ). The reality on this physical level is, on hawaiian cinema (body, personification ).

The Seven Principles

Huna identifies seven principles that are described from the perspective of Huna:

• Ike, the world is that for which You hold. A rain can (subjectively ) for example, be good for crops or bad for a picnic. This also implies the sentence " Everything has its own dream." The word dream is best rendered in English by "inner movie". ( Hawaiian ike to say see, feel and know.)
• Kala, there are no limits. All thresholds - Definitions and conventions - are (subjectively ) arbitrary and can be changed or overcome if you find out how. For example, it was impossible centuries ago, to fly to the moon or to send a message in an instant to the other side of the world. Today, this is possible because we have figured out how to do it. This principle of freedom also implies the shamanic set that everything is interconnected. ( kala ie free and free, also please forgive. )
• Makia, the energy flows to where the attention is. Conversely, the attention flows to where the energy is. ( makia is called the destination or purpose. )
• Manawa, now is the moment of power. There is absolutely (subjectively ) only the present moment. The past is gone and the future is not here yet. What is the past, now there is the memory of it and the importance that is attached to it ( subjectively). This meaning can now be freely chosen, if this is useful or beneficial. Similarly, of the future now ( subjective) only plans there and they can be changed now if this is useful. ( manawa means time or season. )
• Love Aloha, ie happy with his. Love feels good. If it does not feel good, it is not love, but possibly a form of fear. ( aloha is, like, love and greet, and as a noun sympathy, love, compassion or greeting. )
• Mana, all power comes from within. The power to change one's own life is (subjectively ) not in a higher instance, eg Parents, God, boss or government, but with one's self for everything that happens to you in life, you yourself are (at least partly) responsible. (mana means power, namely, the political and the spiritual power, and also as the efficacy of a drug. )
• Pono, effectiveness is the measure of truth. There is always another way. If something does not work, you may like to do something different. ( pono means correct, fair and successful, must as a noun duty, fairness, morality, success and well-being, and as a verb. )

Aka and Mana

To illustrate the supposed forces operating here and contexts, the authors resort to set pieces and fragments of the ancient Hawaiian religion of nature back:

• Aka: The Hawaiian Aka means "shadow" and transfer the essence of a thing. In a sacrifice the gods would eat the shadow of the pig, etc. according to the belief of the Hawaiians and people's flesh. The postulated Huna teaching that the entire "real" world is pervaded by " subtle " Aka - substance. Every concrete appearance - be it human, animal, plant or stone - would find her in that image. This applies not only to the physical appearance of things, but also for volatile phenomena such as human thoughts and feelings. Huna calls this image " shadow body " and refers to a subtle matrix in which a kind of blueprint of the dynamic reality of life is contained. To changes Dere this matrix, then alters the reality. A certain resemblance to this concept can be found in the esoteric ideas of etheric and astral body.
• Mana: After the trailer of the Huna view Mana is an energy that flows into the Akaformen of things to satisfy those with life. They believe that the reality try accordance with that image of reality, in which the flow of this energy is the strongest. " Ku " is in a position to collect mana and to lead in a certain direction. Partial finds the Huna concept of " mana " a correspondence in the ideas of various teachings of a "universal life force " as Prana, Qi ( Ch'i ), Orgon and others. However, the Huna teachings personalized this power by those connected with the worldly skills and the will of the one who acquires and uses mana. Mana means in Polynesian as "power" as " ability " and "energy". The use of mana for magical purposes is the opinion of the advocates of the doctrine of a targeted, bound to the skills and the will of the user's use of that vital energy to attain "magical" objectives.

Magical action

To carry out a successful " magic act " within the meaning of the Huna teachings, the following requirements must be met, in the opinion of the advocates of the doctrine:

• Elaboration of an exact idea image of the desired state of reality. (Aka thought-form, seen as a "seed" or "seed". )
• " Kala ": clarification of the way, internal cleansing. Here are conscious and unconscious any doubt and inner resistances are eliminated which are a realization of the desired state in the way. The Huna trailer emphasize that a magic act could be accompanied by success only if all three selves of the people stood together in harmony and zuarbeiteten this goal.
• Creating a connection to the high self, to bring the Mana River in motion and to direct it into the elaborate thought-form of the requested reality.

To facilitate this process, propose the followers of the doctrine of a number of supportive measures: Different types of meditation, for example, Piko Piko -, Huna prayer, breathing exercises, special massages and various forms of ritual actions. The realization of a magical project may therefore require a multi-step and time-consuming procedure.

Criticism

More recently, report increased votes from Hawaii who doubt the authenticity of the teachings of both Max Freedom Long's and Serge Kahili King. You are trying to revive the original rites and practices of the ancient Hawaiian culture and point out that very name " Huna " falsification performing. Furthermore, they complain that a " Kahuna " in its original meaning is not necessarily a shaman or priest: Each expert - it was a boat builder, fisherman or chef - could be a Kahuna, as long as his life and thought within the framework of cultural and religious ideas of the ancient Hawaiian traditions move.

The recognized kahuna in Hawaii and an expert on Hawaiian history and culture characteristic Charles Long was weighed, but ruled on Huna: "This Huna study is indeed an interesting study ... but it is not hawaiian and it never was. " ( "While this Huna study is an interesting study, ... it is not, and never was Hawaiian. " ) Professor Lisa Kahaleole Hall writes that Huna " absolutely no resemblance to any Hawaiian worldview or spiritual practice has " and calls it a part of " the spirit industry of the New Age " Kū, Lono and Kane were in ancient Hawaii, especially three of the four highest gods Kū was the god of woods and hunting and war god, Lono was the god of agriculture and Kane the creator, progenitor of man and God of fresh water. The fourth was the sea god Kanaloa, the missionaries tried to push into the role of the devil and therefore perhaps not appear in the system of Huna.

Neither Long nor King, however, have ever claimed to represent the old, historical structures of Hawaiian shamanism in their works, and to represent, even if they explicitly refer to it. The essence of the various Kahuna is represented differentiated in the works of King and called the reference to the Kahuna kupua. For example, since the animals that are mentioned in the Huna as symbols of the seven principles, such as the elephant does not happen in Hawaii, there is here no doubt that these associations have no historical authenticity, but were made only in modern time from Long or King.

Serge Kahili King admits to have first tried with limited success, to teach the hawaiiaischen Shamanism in several months of prices from the Hawaiian tradition, according to which the participants had asked him what is now actually was " Huna " because. Under the impact of these difficulties, he got more and more worked out their core ideas and converted into an easy -to-place form for the modern, urban people of Western culture. Although these easy -to-place form contains numerous references to Hawaiian tradition, however, at least to a considerable extent an artifact of the efforts of Max Freedom Longs, Serge Kahili King and their companions. The extent to which the traditional Hawaiian view of the original natural religion in Huna is actually rendered, is not clearly marked. Hawaiian healer and culture expert Mary Kawena Pukui According to the gods and guardian spirits were for the pre-Christian Hawaiians at least not parts of the soul, but certainly parts of the outer reality as fish and canoes, as well as prayers and curses. The concept of often imaginary as individuals and comparable with the Roman Lares Aumakua " goes beyond the normal, limited concept of the superego addition, " says Dr. Härtig, Psychologist in Honolulu.

Serge Kahili King expresses openly that Huna was invented as freely as any other philosophical, religious or spiritual systems, and this works well in a way that his opinion and experience. Because according to him, the external reality is a function of the psyche, had no philosophy of physical realities, which also Huna not. On the contrary, in accordance with its seven principles corresponds to the physical reality of the current philosophy.

It will be shown to other systems, for example, constructivism, Christianity, Buddhism, New Age, New Age, Neoschamanismus and NLP parallels and differences. For this purpose, Serge Kahili King indicates that people have found at various points of the globe on the same questions often same answers.

Finally, the Order of Huna International is accused of trade with esoteric objects of dubious effectiveness, eg Talisman, tattoos, stones. It is noted that the principles of the effectiveness of such esoteric items from King in the "Urban Shaman" are described in detail and it is clear that there is no objective validity, but a potential subjective efficacy because of such symbols subjectively conferred meaning exists. This can be interpreted as an honest dealing with this allegation.

Scientific examination of Huna

King has even scientifically explained in the course of his life with the topic Huna. As part of his 1978 dissertation written at California Western University, Santa Ana, CA, he has particularly analyzed under the title The Psychological Healing System Of The Kahunas the psychological effects of the methods of the Kahunas. Further studies with respect to the medical action of Huna provides Paltin (1986). Recent scientific studies are concerned above all with the use of Huna in Western culture ( Cech 2002) - but especially in business ( Frost & Egri, 1994, Netzer 2000). Current analyzes are concerned with Huna especially in the context of ethics ( Roedenbeck 2006 Roedenbeck 2007) and coaching ( Roedenbeck 2009) in companies.