Huna Formed the Original Structure
of All Great Early Religions

July 1, 1954

GREAT HUNA NEWS has been in the making in the three months since the last Bulletin was sent out. As reported earlier, many books were being obtained and studies were being carried on to see if Huna could be identified in the older religious systems of the world.

Already, and with the materials worked over just on the surface, the GREAT NEWS can be told that definite and unmistakable evidence has been found to show that Huna was known and that it formed the original basic structure of all great early religions, that of the more recent Islam accepted.

Symbols, numbers, drawn figures, words and ideas were used by the initiates into Huna to teach the beginners and to preserve the lore in a form of outline which was so veiled that it would mean nothing to those who lacked the keys.

The same set of keys which broke the secret of Huna preserved by the Polynesians, has now broken the mystery system of ancient Egypt. The same may be said of the Gnostic and Orphic mysteries. We have already seen how the keys have opened the secret teachings in Christianity and parts of the Old Testament. The Chaldean type of mystery has opened, and the vastly tangled systems of India have begun to untangle rapidly.

THE GREAT IMPORTANCE of this news can hardly be grasped. It furnishes at last a common ground upon which all the conflicting teachings and practices can be stripped of dogmas and matched up side by side. Huna becomes the solvent for all. It stands out as the oldest and as the original system upon which great religions were built. To understand the inner values of any of the great religions of ancient times, one now needs but to get a good grasp of Huna, which is, fortunately, very simple, then learn the keys, and after that the original concepts can be identified and the mass of valueless material tossed into the discard.

TO BE ABLE TO BE SURE that what we believe is correct is of inestimable value to us. Present studies show more and more that Huna has been rightly restored on all major points. We know this because it is the pass-key which opens all the religion-locks. If any religion is right in teaching that there are Higher Beings, then Huna is right. Item by item one can go down the list and check. But, even supposing all beliefs in Higher Beings, gods and God, were wrong, when it comes down to things which can be understood and put to practical use, such as the manas, the facts of memory and facts of reason, we are on safe and solid ground. Here we have the proofs of centuries of practical application, and the benefit of the accumulated experience of ages. Hardly less of importance to us is the fact that we now can see clearly what practices are either useless, wrongly performed, or are even dangerous. We “shall know the truth, and it shall set us free.”

FOR INSTANCE, TAKE THE “BOX EXERCISES” in which we train the Aunihipili to “project an aka finger,” reach through a closed pill box and identify the object inside. With six identical boxes, each containing a different object, and with the boxes mixed or shuffled well, the chances against making correct “calls” of objects are simple to measure with great accuracy by simple arithmetic. HRA W. Cole had his friend, a mathematics expert figure the odds for us. I quote from his letter on the subject.

“Arch got four out of six boxes right one night, so we had the ‘brain’ figure the odds on 4 out of 6 and on 6 out of 6 correct calls. In the first case the odds came out 1865 to 1 against the 4 out of 6 calls being right. In the second case, the odds against all correct calls were 46,655 to 1.”

As many of us in the HRA have successfully trained our “George” to make an average of identifications far beyond “chance,” and as under test conditions, with the boxes at one end of a long room and the one doing the calling at the other, 6 out of 6 correct calls were made three times in a row, we can be confident that we have full proof that Huna is right on this score. If, we may reason, Huna is proven right on this one point, it probably is on a whole list of points – points upon which the box calling depend. The aka projection, as “finger” or “thread,” must be accepted as the most simple and direct explanation of such contacts. This then gives us also the mechanism of contact for telepathy and for the prayer contact with the Aumakua.

As intelligence must direct the projection of the aka “finger,” we must postulate some unit of consciousness which is NOT under direct control of the conscious mind or Auhane, and which, still, can be told to perform a task and allowed to do it in its own hidden way. The subconscious or Aunihipili of Huna fits this need perfectly, and the fact that it can be directed, proves that the Auhane is real and is the reasoning director of the Aunihipili.

As we must ask HOW impressions are gained by the Aunihipili through the projected “finger,” and how the impressions are handed over to the Auhane. We need a FORCE to make the work possible. Mana fits this bill and, with proofs drawn also from telepathy, mind reading and prayer results, we can see that the idea of thought-forms moving on mana flows along the aka “threads” of connection, furnish a simple and complete explanation.

In his carefully controlled and recorded tests made with the medium of the Golighter Circle between the years 1917 and 1920, Dr. W. J. Crawford learned that the current from a small battery could be made to flow over an aka cord (he called it a “psychic or ectoplasmic rod”) which had been projected across the room from the medium to a table on which a small electric bell had been placed. The current, when applied to the medium, flowed over the invisible cord and made the bell ring.

Dr. J. Ochorowitz, studying the telekinetic phenomena produced by the famous medium, Mlle. Stanislawa Tomczyk, in Europe, learned she could pick up or move objects without touching them. Let me quote part of an article from HRA Dr. Fodor’s invaluable and out of print, Encyclopedia of Psychic Science, page 251.

“In good light, before a commission composed of physicians, psychologists and engineers, the medium placed her hands at a small distance on either side of an object. (These were balls, scissors, etc.) Between the extended fingers of her hands the object would rise into the air and float without apparent support. In fact, there was a support, a thread-like, non-material line of force of which Ochorowitz says ‘I have felt this thread in my hand, on my face, on my hair.’ When the medium separates her hands the thread gets thinner and disappears; it gives the same sensation as a spider’s web. If it is cut with scissors its continuity is immediately restored. It seems to be formed of points; it can be photographed and then it is seen to be much thinner than ordinary thread. It starts from the finger tips. There were swellings or nodes along the threads, like waves in a vibrating cord. A whole number of filaments surrounded like a net a ball which Mlle. Tomczyk lifted.”

IN THE LORE OF INDIA the traces of Huna include the naming of part of human consciousness “the thread soul.”  Thread, cord and filament of a spider’s web all are Huna symbols of the aka thread, cord, or “finger.” G.R. S. Meade (page 136 of his “The World Mystery”) attributes to H.P. Blavatsky, in her “The Secret Doctrine,” given as a part of the Stanzas of Dzyan, this passage:

“Father-Mother spin a Web, whose upper end is fastened to Spirit, the Light of the One Darkness, and the lower one to its shadowy end, Matter; and this Web is the Universe, spun out of the Two Substances (Father and Mother) made in One.”

Enel, the French writer, in his A Message from the Sphinx, page 58, gives the passage in slightly different translation, saying it comes from the Vedas.

In watching how Huna became known, became lost, and became warped, twisted, made smaller or made larger and complicated through additions and inventions, we have the criterion of the basic ideas of Huna to guide us in making comparisons. The Aumakua of Huna is called “THE UTTERLY TRUSTWORTHY PARENTAL SPIRIT,” and it is made up of a combined Father-Mother pair. The aka thread or cord connects it with the Aunihipili and Auhane. The Aumakua is not God and triune man is not the Universe, but there was the ancient teaching that, “as below, so above,” and here again we have Huna teaching that the same triple structure which enters the composition of man is repeated over and over again as the scale of life and intelligence rises up and up from man to Ultimate Triune God as the Ku`Kane Kahi.

Notice in the quotation under discussion, that the lower end of the spider-web-thread is called “shadowy end.” This term is the symbol of all aka substance, be it in thread or “body.” “Aka” means “shadowy outline.” To understand this we must know that in Huna the aka body (check the idea of the “astral”) is first formed for all things, and the gross matter is then made to fill this invisible mold. For this reason the mistake was made – when Huna had been forgotten – of considering all matter “shadowy” in origin, and therefore unreal. The idea of unreality was spread far and wide and soon a deity was invented to preside over illusion or “maya.” From this idea of the unreality of even the most dense and real substances which we know, there soon was evolved a teaching that, as only God could be real, one must try to stop looking on anything about us as real. The teaching continued that if anything does not last forever, it is therefore unreal. Reasonableness was happily tossed out of the window. It was so much easier to brush aside the world as “maya” than to cope with it, just as it was much easier to try to escape from the duties of life than to meet them happily and make the most of them. The Huna lore was one which called a spade a spade and went to work making a garden with it. Later and garbled versions of Huna became often very negative and taught that as a spade was not real, the need for a garden was also unreal and best let alone… let alone for the other, less informed fellow to spade up and plant and harvest.

A writer in a recent article in HARPERS, tells how he went through India trying to talk to people about freedom, only to find that their idea of freedom was not from slavery or such political pressures, but freedom from the whole kit and boodle of things that make up the world and their surroundings. The idea was that it would do no good to try to make a better world to live in. What should be done was to escape from it into the “great reality.”

One is made to wonder at the bland assumption that God knows less than man, and that He made a vast mistake in placing men in the world. It is high time, if we who live in the world are to make the most of the living experience, that we get back to the sane views of the original Huna teachings where all is orderly evolutionary progression, and where the Supreme Creator is seen to be wiser than man. Now that we have won back the Huna system, and now that we can use it to remove the damning misconceptions and dogmas in what have become contaminated and darkened religions, we must do our best to act.

THE THREAD-SOUL idea can be picked up as early as about 1250 BC in India’s written teachings, such as the Kapila-Sutram, written by one of the several Kapilas, or in the Samkhya-Karika.

Those of you who are familiar with Theosophy, the Vedas and the several schools of Yoga, will remember at once the teaching that man has been given three “GUNAS” – this word translating, “thread” – these being parts of his nature bestowed on him by a vague Nature, herself. The first guna drives man to be spiritual. It is good because it leads him to live the ideal life and get closer to the Source. Next comes the mental, or restless inquiring and striving urge (rajas), and lastly, the low animalistic urge to dullness and all lazy and evil activities. One is urged by all the three gunas, but mostly by the one he cultivates. In time he must, so it is said, stop reacting to all but the highest guna, sattvic or spiritual.

THE TEACHINGS, IT IS TO BE SEEN, HAVE REPLACED THE THREE SELVES once known through a contact with Huna, but while retaining only a very muddled idea of lower and higher “mind” as parts of a single soul entity, and a Aumakua dimly described. The descriptions given of the three gunas fit perfectly with the Huna idea of the natural drives or characteristics of the three selves, the Aunihipili, Auhane and Aumakua, the latter being the most evolved and therefore the ideal. In Huna one does not strive to become the Aumakua or to be absorbed into it, leaving the Aunihipili and Auhane stranded.

Instead, one endeavors to learn, grow and evolve, always a part of the other two selves, Aunihipili and Aumakua, always connected with the aka threads, always a complete man of three parts or selves. Only after the lessons have been learned by each self for its level of consciousness and experience do the graduation days come when all three selves move from one level up to the next. Instead of trying to “kill out desire” and stifle the Aunihipili, the duty of the Auhane is to teach the Aunihipili to desire rightly and well – to desire nothing hurtful to others. The Auhane also looks in turn to the Aumakua for guidance and instruction. It is to be supposed that the Aumakua is also being instructed by something still higher, and that it will in due time graduate to become a more advanced and more god-like self.

The Samkhya-Karika opens thus, “From the disagreeable occurrence of the threefold pain, (proceeds) the inquiry into the means which can prevent it; nor is the enquiry superfluous because ordinary (means) exist, for they fail to accomplish certain and permanent prevention of pain.”

In Chapter 5 of the Judge translation of the Bhagavad-Gita we can read, “Renunciation of action and devotion through action are both means of final emancipation.” The “emancipation” here mentioned is also from the “pain” which was supposed to accompany life on the three levels of living, the bodily, the mental and the spiritual. Only the Highest Super-Self, so to speak, was said to be above all pain, therefore, to obtain release from suffering, one had to escape from life on the lower levels and become absorbed into this Highest Super-Self.

In Buddhism, which came much later, the same idea was taught. Life was “agony” and one had to so live and act that one might be released, emancipated or saved by entering the Nirvanic state.

OUR CLUE HERE IS “PAIN,” and it takes us directly to the Huna original of the concept. Kahunas had bodily pain or eha. This was the outer meaning. The Huna or secret meaning lay hidden in the symbology and actual meaning of the second word for ‘pain,” which was hui. In addition to meaning “pain,” this word meant “to unite,” or “clusters” or “cold.”

“A cluster” as of grapes, is the standard Huna symbol of the thought-forms which unite to make a complex. This particular hui type of cluster, because it caused PAIN, was a bad kind of complex which kept the Aunihipili from contacting the Aumakua when the man wished to pray. To make doubly certain that the meaning would be preserved for the initiates, an additional symbol meaning was given to the word, that of “cold.” This is the symbol of frozen water, which in turn is the symbol of mana. The mana may be said to freeze and so not to flow along the aka thread to the Aumakua when the complex prevents the Aunihipili from doing its part in prayer.

All this makes it very clear that the original concept behind the teachings built on the idea of escape from pain, came from Huna, and that the escape was not from pain, but from the complexes or “knots” in the aka thread, which prevented full working contact with the Aumakua and the sending of the necessary “sacrifice” of mana for the Aumakua to use to answer prayers – perhaps prayers for healing and the relief from physical or eha type PAINS.

The escape into the Nirvanic state of freedom from “pain” is the escape from the hindering complexes. Nirvana means “No tangle of wild jungle growth.” This is pure Huna, for the wild tangle of growth, especially the thorny plants, symbolized the complex and the PAIN caused by the “blocking of the path” to the Aumakua by any and all “bad” complexes. Jesus suffered from the crown of thorns woven of “wild growth” and Adam was thrown out of the Garden of Eden and the land which he was forced to till was cursed because it brought forth thorns and thistles – complexes. To reach the normal or good state – the Nirvanic – one gets the complexes removed. It is a place of “No complexes,” or rather, a state. Heaven is a return to the normal state – the Garden of Eden, and the return is not to be made until the thorns and thistles have all been gathered and destroyed.

The escape is not from normal life, which is a happy and useful life, with healing for pain. Life is good. The Creator did not act the vindictive Devil and cast mankind down into a world where there was only pain – pain which could not be escaped except by ceasing to live in the God-given happiness of normality. The ESCAPE idea was a later contamination of the systems of belief which once were based on Huna – and from which, as in later Christianity, the secret meanings were lost.

ONE OF THE FINEST PROOFS OF HUNA ORIGINS of ancient beliefs has recently been called to my attention by HRA O.D, who is a Jewess and a student familiar with the cabalistic and other literature not included in the Old Testament. The “Book of Splendor,” or Zohar, belongs to the literature in question. Tradition tells us that it was the work of many writers and that its materials were gathered from many periods and several ancient civilizations – thus pointing neatly toward Huna beginnings. It takes the outward form of a commentary on the Pentateuch, and was introduced into Spain in the 13th century by Moses de Leon, who attributed it to Simeon ben-Yobai, a teacher of the 2nd century – the period when the Gnostic literature was well developed and the written versions of the New Testament were circulating. The passage sent in from the Zohar, follows:

“Names and grades of the soul of man: Nefesh (low soul) and Rush (middle soul) are conjoined, while Neshama (the Super Soul or Holy Soul) has its abode in the character of man, which place remains unknown and undiscoverable. If a man strive to a pure life, he is therein assisted by holy Neshama, through which he is made pure and saintly and attains to the name of holy. But if he does not strive to be righteous and pure of life, there does not animate in him holy Neshama, but only the two grades; Nefesh and Rush. More than that, he who enters into impurity is led further into it and he is deprived of heavenly aid. Thus each is moved upward upon the way which he takes.” Note: the words between ()s are not from the Zohar, but from HRA O.D., and are explanatory.

THE SEVEN BODIES OF MAN AND THE THREE SELVES have been taught in digests of ideas which originated in ancient India, with Theosophy doing a hopeful best to try to make three selves fit seven bodies – and failing to do more than add to the confusion. In her book, The Ancient Wisdom, Annie Besant, pages 28 and 29, quotes G.R.S. Mead, ranking student in this field at the time, as writing:

“The first Triad, which is manifested to intellect, is but a reflection of, or substitute for the Unmanifestable, and its hypostases are; (a) the Good, which is super essential; (b) Soul, the World Soul, which is a self-motive essence; (c) Intellect, or Mind, which is an impartibly, immovable essence.

“After this, a series of ever-descending Triads, showing the characteristics of the first in diminishing splendour until man is reached… He has the Nous, or real mind, the Logos or rational part, the Alogos or irrational part, the two latter again forming a Triad, and thus presenting the more elaborate sepentary division. The man was also regarded as having three vehicles, the physical and subtitled bodies and the luciform body or augoeides, that (again quoting Mead) ‘Is the causal body, or karmic vesture of the soul, in which its destiny, or rather all the seeds of past causation are stored. This is the (so called) thread-soul, as it is the body that passes over from one incarnation to another.'”

On page 210 of The Ancient Wisdom, the “bodies” of man are listed not as seven but as six, breaking the “sacred seven” idea which is supposed to rule bodies and principles or entities. The bodies are, from high to low: 1. Bliss-Body, used by Buddhi or “Spiritual Soul”. 2. Higher part of the “Human Soul,” the “Higher Manas” has the Causal Body, this being the one that is supposed to carry over between incarnations with the seeds of karma while the ones lower in the scale break up and vanish. 3. The second and lower part of the “Human Soul,” the “Lower Manas,” has the “Mental Body” to use. 4. The “Animal Soul,” “Kama,” has the “Astral Body” to use. 5. The body called the “Etheric Double” seems not to be assigned a “soul” and still is called a “body” even if not used as a vehicle by some individual “soul.” 6. The dense physical body, over which the “souls” exert control. Note that above the Buddhi stands the Atma, or Absolute Spirit, with no body named for it. Note also that the three manas or grades of vital force of Huna are left out of this listing. These are replaced by 49 or more “pranas.”

The “Higher Manas” and “Lower Manas” check well with the original Huna idea of the Aumakua and Auhane, the Animal Soul with the Aunihipili. The Buddhi checks with the Akua Aumakua  or God-Aumakua, which is a grade higher in Huna than the Aumakua. In Huna each of the three selves belonging to the human trinity has its own aka or body of shadowy substance. These check with the Causal Body, Mental Body (housing the Auhane and not two selves, as in the first listing), and the Astral Body, which in Huna is the low aka and includes the Etheric Double.

To get “seven bodies,” or even six, the list is not confined to triune man. It has to include a “body” above and one below him.

Huna explains the mystery number of “seven,” the sacred or perfect number “ten,” and the most perfect number, “thirteen.”

Seven was the Huna symbol of the Aunihipili combined with the Auhane, each having its aka body and each its grace of mana.

1. Aunihipili
2. Its aka body
3. Its mana
4. Auhane
5. Its aka body
6. Its mana
7. The physical body during life: “Seven Bodies” in all

Now add the Aumakua and its aka body and grade of mana. This is 7 plus 3, and gives us the perfect number ten. This is the meaning reserved for budding initiates.

Next comes the highest mystery, the fact that the Aumakua is composed of a male-female parental pair, each with its own soul” or self, and each with its own aka body and mana. Thus the “Mother” adds three more units when considered apart from the “Father” with whom she blends for creative work. So, add 3 to 10, and we have the highest and most secret of the mystery symbol numbers. In the Gnosis and Greek mysteries, the “13” was symbolized by thirteen balls, all of equal size. These have the peculiar ability to make a construction of 12 balls, surrounding the 13th, and all 12 touching to make a perfect “surround.” (The term “Surround” is met frequently in the Gnostic literatures, as are the numbers discussed above.)

The triangle is the symbol of the three selves of man. Three triangles symbolize: 1. The 3 selves. 2. The 3 aka bodies, one for each self. 3. The three grades of mana, one for each self. Lay the three triangles one over the other to indicate the blend of the several elements, and the five-pointed star is produced. It is, next to the figure of the 13 balls (too hard to draw to be much used, apparently) the most sacred figure. It is the “Star of David” of the Jews. It is the “Pentacle” of the Tarot Card symbols. Place a dot in the center of the star and it represents the physical body, housing the selves, as in life.

If you wish to study the symbol of the 13 balls, 12 set touching at all points around one in the center, get 13 marbles of the same size and some thick glue to glue them together to make the cluster. Or get a package of Plasticine clay such as is used in modeling, and make 13 balls of the same size. These will stick together without glue. You will see that, looking down from the top or from any side, the outermost layer is composed of THREE balls, giving the 3 selves, 3 aka bodies and 3 manas, basic secret in the symbol. Remove the top three and the middle layer will be seen to be made up of six balls around a seventh in the center, giving the SEVEN symbol which includes the physical body (but not the Aumakua unit of self-mana-aka) and gives the Aunihipili and the Auhane with the aka  and mana of each. This is the ever-popular “flower” symbol used down the centuries in the mysteries. In Egypt, and especially in India, the lotus flower was selected to show the various forms of the “flower” symbology. It was arbitrarily drawn with two, four, seven and up to a thousand petals, the true or secret meaning being lost as guesses were made and the dogmas were endlessly expanded.

Here are some rough drawings of the several symbols which we have been considering. with variations in form number and meaning.

 

The simplest triangle to be formed by spheres uses but three. To the initiate these represent Triune God, or any lesser trinity of gods, or the human trinity. It may also represent the three aka or shadowy bodies in which each of man’s three selves reside when out of the physical body, as before or after physical death. Or it may represent the three grades of mana, one for each self.

The effort to draw the thirteen spheres in a cluster results in a 7 sphere figure, which shows the ordinary man functioning in the lower two-self levels, with 2 akas and 2 manas and in a physical body. He knows nothing of the Aumakua, either as a single Father or a Father-Mother unit. For the Aumakua as a unit, three more spheres must be added to make sacred 10, or six more for most sacred symbol 13. It is all but impossible to draw the cluster of 13 spheres, but from most ancient times the 13 spheres worked into a swastika has been known and used by initiates. This, because of the “life” or three manas, is pictured as revolving as a wheel. It is the “heavenly plow” which, when revolving clockwise as shown, plows and progresses. With the figure looked at from behind, it turns counter to clock motion, and one makes no progress – lives badly There is some conflict of opinion which direction is bad and which good.

THE MYSTERY NUMBER 13, is difficult to symbolize with geometrical figures and forms, so the number is most often used. However, 13 spheres have been used in this way. Perhaps Jesus drew one of these several “signs” in the sand, saying nothing because the beholder was being tested to see how much of the “Secret” he might know. The center sphere indicates life in the physical body. Beyond death, 12 is the number, not 13.

THE PERFECT NUMBER 10, of the lesser initiation, can be indicated in a similar way with 10 spheres, as shown at the left. At the right is the cross of crucifixion outer meaning. The inner meaning is shown by the fact, that only 7 spheres are used to construct the symbol or figure. We are crucified by our complexes and association with evil spirits. We have not made the discovery of the Aumakua and learned to work with it taking its normal part in our lives.

HOW TO USE THE SECRET KNOWLEDGE hidden in symbols and figures and words, is the SECOND STEP in all true religions. This second step is divided into the outer and inner teaching.

THE OUTER TEACHING is simple: Be good and kind and you will progress and get to “heaven” eventually. This is the slow way of growth, but it fits men of all grades of intelligence from lowest to highest.

THE INNER TEACHING, once the knowledge embodied in the symbols has been grasped and understood fairly well, has, for some strange reason, always been kept more or less secret and passed on with care to those who have proven themselves ready to go ahead.

The “mysteries of the kingdom of heaven,” were inner teachings given by Jesus to the disciples. They were given in the “Mystery” cults, in Gnostic orders, and were elaborated endlessly in India as they were passed on under the general name of YOGA.

In INDIA the speculative knowledge was given first. The nature of God, man and creation-in-general, was set forth in the early literature. Following this, came the inner teaching of Yoga, which means UNION, and this union was originally the Huna matter of discovering the Aumakua and learning how best to work with it. As Huna was lost, the simple and easy methods of the earliest Yoga teachings were lost and guesses were made to replace lost parts. The most complicated of all Yoga systems of today is the Tantric Yoga. The simple early system set forth by Patanjali in his Yoga Aphorisms, show that he had lost the simple and basic Huna methods of applying the secret symbolized knowledge to bring about personal growth on three levels of “self” and to obtain healing or to make effective prayers.

IN BULLETIN 107 I asked for information as to the inner work of the secret order once established in some Theosophical society lodges. Nothing definite was turned up, but that is not now of any importance because I was able to get to the heart of the supposed ancient mysteries of sex-in-Yoga through a study of the Tantric Yoga teachings concerning the Serpent Fires or Kundalini.

Behind a vast over-layer of invention, misconception and guessing, I found a small hard core of practical, simple and easily workable facts and exercises. Space does not allow going into that here, but in the next Bulletin I will take the most tantalizing subject in all the “occult” field apart and reconstruct it to get back the original – the original part of the inner teachings of the second step, and the part that furnishes the key to all of the mechanisms dealt with in the ten major kinds of Yoga.

In Tantric Yoga, absurd as it has by now become, we again find more of those very definite and significant proofs that Huna was once known and used and taught in India and a few other centers of very early civilization.

The HRA Bulletins are sent to all who wish to donate enough to pay their share of the expense of making them up and sending them out. (This issue will be sent to many as a sample – and for that reason we add this note. Membership in the H.R.A. is open to all and carries no obligation, financially, but a heavy moral obligation to try to live the kindly and helpful life.)
MFL