A Huna Perspective from the Kahili Tradition
The word ego comes from Latin, meaning simply “I” or “self.” In modern psychology, particularly in the work of Sigmund Freud, it was adopted as a label for the conscious mediator of the mind—caught between desire (id) and ideal (superego). This ego was a negotiator, often under pressure, managing conflicting inner voices.
Over time, ego also became a catch-all term in spiritual discourse—particularly in Western interpretations of Eastern traditions. In many modern teachings, the ego is described as a false self, a barrier to enlightenment, or even an enemy that must be killed. But this idea often stems from a misinterpretation.
When Eastern texts speak of transcending the “self,” they are usually pointing to a dissolution of limited identity—the kind of selfhood that forgets its own wholeness. Western translations frequently imposed the word ego onto these teachings, framing spiritual growth as an internal war: ego versus soul, self versus spirit. The result is a deeply ingrained idea of ego as the villain, which often leads to inner conflict and spiritual suppression. ¹ The word is also often incorrectly used in place of “egotism”, which can be characterised as behaviour based on an overinflated sense of self compared to others, often deriving from severe personal insecurity, a product of the sense of separation.
In contrast, the Huna tradition of the Kahili family offers a radically different—and deeply healing—view. In Huna, there is no inner battle. There is only awareness and relationship. What others call ego is not something to kill or escape. It is simply a function of the subconscious mind (Ku). Problems arise from Ku applying ineffective behaviours out of habit and lack of effective guidance from the conscious mind (Lono)—and like any function, it can be trained, harmonized, and expanded.
People engaged in battle with these unwanted behaviours tend to build up a great deal of tension, caught in a spiral of self-criticism, demanding change but weakening their own ability to achieve it. By contrast, Huna teaches how to communicate, for Lono to take charge and guide Ku as an encouraging coach to train new, more effective behaviour patterns.
According to the Kahili system, the self is a team of consciousness made up of three interacting aspects or functions comprising the core self, free of separation and hierarchy:
- Ku – the body-mind or subconscious, responsible for memory, habit, rules for life, instinct, and physical function. Ku learns through repetition and responds to image, emotion, and ritual. It doesn’t argue—it reacts.
- Lono – the intellectual mind, or conscious, associated with logic, imagination, and will or decision-making. This is where we experience the “I” of ego most directly. It is the part that plans, thinks, and chooses—but it is not meant to dominate.
- Aumākua – the spiritual mind or higher self, which holds timeless wisdom, love, and vision. Aumākua communicates through intuition, inspiration, and synchronicity. It is not “above” us, but part of us, experienced most clearly when we are calm, present, and open.
- Kanaloa – the core self, describes a state where the three aspects of self are working in harmony. One of the deeper meanings of the word is “great stillness” or “complete confidence.”
From this point of view, what is often described in other traditions as “ego death” is not about destroying a part of us, but about restoring communication. The real issue is not the existence of ego—it is the lack of awareness of the other parts of the self. When Lono becomes isolated, unaware of Ku’s emotional patterns or deaf to Aumākua’s guidance, fear arises. We begin to operate from habit, defence, and control.
Healing, then, is not achieved by waging war against the ego, but by increasing awareness—by helping Lono reconnect with both Ku and Aumākua. As Serge Kahili King teaches, the goal is not elimination, but cooperation. Harmony. Alignment.
This is why many difficulties labeled as “ego problems” are really communication problems: Lono doesn’t know how to listen to Ku’s signals or trust the inspiration of the Aumākua. But through Huna practices—visualization, dialogue, breathing, movement, and intentional focus—we can rebuild that relationship. We can teach Lono to listen, Ku to trust, and allow Aumākua to guide.
In this light, the “death of ego” becomes something gentler and truer: the death of isolation. The death of forgetting who we are. And the rebirth of a self that is fully alive, fully connected, and ever expanding.
From the Huna perspective, we are not here to defeat the ego, but to grow the self. To integrate. To live in harmony with all parts of our being—and in doing so, expand our awareness to include not only our personal mind, but the world and the sacred spirit of life itself.
June 2025
“Kahuna training is in a greater knowledge of oneself” Kahu Abraham Kawaii
1. Spiritual suppression: as defined for this article based on the author's research, is the diminishing or blocking of one's natural spiritual expression, intuition, or connection to deeper aspects of self or life. It can occur consciously or unconsciously and often involves:
- Denial of inner experience – Rejecting or doubting one's own feelings, insights, or intuitive guidance because they don't align with external belief systems, authority figures, or social norms.
- Fear of one's power or potential – Avoiding inner growth or expression due to fear of change, responsibility, or being seen.
- Over-reliance on external validation – Looking to others (teachers, texts, institutions) for truth rather than trusting direct experience and inner knowing.
- Internal conflict – Suppressing natural curiosity or exploration because of perceived “right vs. wrong” spiritual paradigms. For example, believing certain thoughts or emotions are “unspiritual.”
- Over-intellectualization – Using abstract beliefs or spiritual language to avoid vulnerability, embodiment, or emotional truth (sometimes called “spiritual bypassing”).
- Suppression through dogma – Rigid adherence to rules or systems that limit exploration, self-expression, or authentic connection to the divine.
In the Kahili family lineage as taught by Serge Kahili King—spiritual suppression can be understood as a breakdown in communication between Lono (conscious mind), Ku (body-mind), and Aumākua (higher self). When the conscious mind loses connection with the body’s wisdom or shuts out intuitive guidance, fear and confusion often follow. Restoring harmony and communication between all parts of the self is how Huna addresses and heals spiritual suppression.
